THE

MARROWOF

MODERNDIVINITY:

INTWOPARTS.

PARTI.

THECOVENANTOFWORKSANDTHECOVENANTOFGRACE.

PARTII.

ANEXPOSITIONOFTHETENCOMMANDMENTS.

BY

EDWARDFISHER,A.M.Firstpublished1645

WITH

NOTESBYTHEREV.THOMASBOSTON,1726.

MINISTEROFTHEGOSPEL,ETTRICK.

andAppendixwithCommissionQueriesandAnswersbytheMinisterson

THEMARROWCONTROVERSY

PHILADELPHIA:PRESBYTERIANBOARDOFPUBLICATION,

NO.821CHESTNUTSTREET.

1850Source:

http://archive.org/stream/marrowofmoderndi00fish/marrowofmoderndi00fish_djvu.txt

Textandnoteshavebeenmodernized,formatted,andcorrected,withadditionalnotes(inblue)

©byWilliamH.Grosswww.onthewing.orgFebruary2014

Originalpagenumbersareretainedintra-textforcitationandcross-referencepurposes.

Lastupdated:10/28/2014

CONTENTS

RECOMMENDATIONS.

PARTI.

PREFACE.

HON.COLONELJOHNDOWNES,

TOALLTHOSEHUMBLE-HEARTEDREADERS,

INTRODUCTION.

Sect.1.—DifferencesabouttheLaw.

Sect.2.—AthreefoldLaw.

CHAPTERI.OFTHELAW,ORCOVENANTOFWORKS.

Sect.1.—TheNatureoftheCovenantofWorks

Sect.2.—Adam’sFall.

Sect.3.—TheSinfulnessandMiseryofMankindbytheFall.

Sect.4.—NoRecoverybytheLaw,orCovenantofWorks.

Sect.5.—TheCovenantofWorksbinding,thoughbroken.

CHAPTERII.OFTHELAWOFFAITH,ORCOVENANTOFGRACE.

SECTIONI.—OFTHEETERNALPURPOSEOFGRACE.

SECTIONII.—OFTHEPROMISE.

Sect.1.—ThePromisemadetoAdam.

Sect.2—ThePromiserenewedtoAbraham.

Sect.3.—TheLaw,astheCovenantofWorks,addedtothePromise.

Sect.4.—ThePromiseandCovenantwithAbrahamrenewedwiththeIsraelites.

Sect.5.—TheCovenantofGrace,undertheMosaicDispensation.

Sect.6—ThenaturalbiastowardstheCovenantofWorks.

Sect.7.—TheAntinomianFaithrejected.

Sect.8.—TheevilofLegalism.

SECTIONIII.—OFTHEPERFORMANCEOFTHEPROMISE.

Sect.1.—Christ’sfulfillingoftheLawintheroomoftheElect.

Sect.2.—BelieversdeadtotheLawastheCovenantofWorks.

Sect.3.—ThewarranttobelieveinChrist.

Sect.4.—EvangelicalRepentanceaconsequentofFaith.

Sect.5.—ThespiritualMarriagewithJesusChrist.

Sect.6.—JustificationbeforeFaithrefuted.

Sect. 7.— Believers freed from the commanding and condemningPoweroftheCovenantofWorks.

CHAPTERIII.OFTHELAWOFCHRIST.

Sect.1.—ThenatureoftheLawofChrist.

Sect. 2. — The law of the Ten Commandments a rule of life tobelievers.

Sect.3.—Antinomianobjectionsanswered.

Sect.4.—Thenecessityofmarksandsignsofgrace.

Sect.5.—Antinomianobjectionsanswered.

Sect.6.—Holinessandgoodworksattainedtoonlybyfaith.

Sect. 7. — Slavish fear and servile hope are not the springs of trueobedience.

Sect.8.—Theefficacyoffaithforholinessofheartandlife.

Sect.9—Useofmeansforstrengtheningoffaith.

Sect.10.—ThedistinctionoftheLawofWorks,andLawofChrist,appliedtosixparadoxes.

Sect.11.—Theuseofthatdistinctioninpractice.

Sect. 12. — That distinction a mean between Legalism andAntinomianism.

Sect.13.—Howtoattaintoassurance.

Sect.14.—Marksandevidencesoftruefaith.

Sect.15.—Howtorecoverlostevidences.

Sect.16.—MarksandsignsofunionwithChrist.

CHAPTERIV.OFTHEHEART’SHAPPINESS,ORSOUL’SREST.

Sect.1.—NorestforthesoultillitcomestoGod.

Sect.2.—HowthesouliskeptfromrestinGod.

Sect.3.—GodinChristtheonlytruerestforthesoul.

CONCLUSION.

PARTII.

DEDICATION

THEAUTHORTOTHEWELL-AFFECTEDREADER.

INTRODUCTION

IgnorantmenconfinethemeaningoftheTenCommandments

TheTenCommandmentsanepitomeofthelawofGod

SixrulesfortherightexpoundingoftheTenCommandments

SUMOFCOMMANDMENT1.

SUMOFCOMMANDMENT2.

SUMOFCOMMANDMENT3.

SUMOFCOMMANDMENT4.

SUMOFCOMMANDMENT5.

SUMOFCOMMANDMENT6.

SUMOFCOMMANDMENT7.

SUMOFCOMMANDMENT8.

SUMOFCOMMANDMENT9.

SUMOFCOMMANDMENT10.

TheLordrequiresperfectobediencetoallTenCommandments

TheUseOfTheLaw.

Christhasredeemedbelieversfromthecurseofthelaw

Everyman’sbestactionsarecorruptedanddefiledwithsin.

Theleastsinfulthoughtmakesmanliabletoeternaldamnation.

Thoughmancannotbejustifiedbyhisobediencetothelaw,yethisobedienceshallnotbeinvain

Manisnaturallyapttothinkhemustdosomethingtowardshisownjustification,andactaccordingly

ChristrequiresthatbelieversdesireandendeavourtoyieldperfectobediencetoalltheTenCommandments

Believersshallberewardedfortheirobedience,andwithwhat

Inwhatmannerbelieversaretoconfesstheirsinsonadayof

humiliation

WhyandtowhatendbelieversaretoreceivethesacramentoftheLord’sSupper

THEDIFFERENCEBETWEENTHELAWANDTHEGOSPEL.

APPENDIX

TheOccasionofthe“Marrow”Controversy,statedbythelateRev.JohnBrown,ofHaddington.

QueriesagreedtobytheCommissionoftheGeneralAssembly,andputtothoseMinisterswhosubmittedaRepresentationandPetitionagainstthe5thand8thActsofAssembly1720,withtheAnswersgivenbytheseMinisterstothoseQueries.

QUERY.1.—Arethereanypreceptsinthegospelthatwerenotactuallygivenbeforethegospelwasrevealed?

QUERY 2.—Is the believer not bound now by the authority of theCreator,topersonalobediencetotheMoralLaw,eventhoughitisnotrequiredforjustification?

QUERY 3. — Does annexing a promise of life, and a threatening ofdeath,toaprecept,makeitaCovenantofWorks?

QUERY4.—DidtheMoralLaw,antecedenttoreceivingtheformofaCovenantofWorks,haveathreateningofhellannexedtoit?

QUERY 5. — Is it unique to believers to be free of the commandingpowerofthelaw,asaCovenantofWorks?

QUERY6.—(1)Doesasinner,being justified,haveall thingsatoncethat arenecessary for salvation?And (2)Arepersonalholiness, andprogress in holy obedience, not necessary to a justified person’spossession of glory, in case of his continuing in life after hisjustification?

QUERY 7. — Does preaching the necessity of a holy life in order toobtain eternal happiness, have a dangerous consequence to thedoctrineoffreegrace?

QUERY 8.—Does knowledge, belief, andpersuasion thatChrist diedforme,andthatheismine,andthatwhateverhedidandsuffered,hedid and suffered forme, the direct act of faith bywhich a sinner isunited to Christ, and interested in him, as instituted in God’sCovenantofGrace?Oristhatknowledgeapersuasionthatisincluded

intheveryessenceofthatjustifyingactoffaith?

QUERY9.—What is thatactof faith,bywhichasinnerappropriatesChristandhissavingbenefitstohimself?

QUERY 10. — Can the revelation of the divine will in the word —affordingawarranttoofferChristtoall,andawarranttoalltoreceivehim—besaidtobetheFather’smakingofadeedofgiftandgrantofChristtoallmankind?Isthisgranttoallmankindbysovereigngrace?Andisitabsoluteorconditional?

QUERY11.—Isthedivisionofthelaw,asexplainedandappliedinTheMarrow,justified?Andcanitnotberejectedwithoutburyingseveralgospeltruths?

Query.12.—Isthehopeofheavenandfearofhelltobeexcludedfromthe motives of the believer’s obedience? And if not, how can TheMarrowbedefended,whichexpresslyexcludesthem,thoughitallowsothermotives?

RECOMMENDATIONS.IHAVEperusedthisensuingDialogue,andfindittendingtopeaceandholiness; the author endeavouring to reconcile andheal those unhappydifferences which have lately broken out afresh among us, about thepoints therein handled and cleared; for which cause I allow it to beprinted,andrecommendittothereader,asadiscoursestoredwithmanynecessaryandseasonabletruths,confirmedbyScripture,andavowedbymanyapprovedwriters:allcomposedinafamiliar,plain,moderatestyle,withoutbitternessagainst,oruncomelyreflectionsuponothers,—whichflieshavelatelycorruptedmanyboxesofotherwisepreciousointment.

May1,1645.JOS.CARYL.

Themarrowofthesecondboneis likethatof thefirst,sweetandgood.The commandments of God are marrow to the saints, as well as thepromises; and they shall never taste the marrow of the promise whodistastethecommandments.Thislittletreatisebreaksthebone,thehardpartofcommandments,byaplainexposition,sothatall,evenbabes inChrist,yes,suchasareyetoutofChrist,maysuckoutandfeeduponthemarrowbyprofitablemeditation.

Sept.6,1648.JOS.CARYL.

Ifyouwillpleasetoperusethislittlebook,youshallfindgreatworthinit.There isa lineofagraciousspiritdrawnthroughit,whichhasfastenedmany precious truths together, and presented them to your view:according to thevarietyofmen’sspirits, thevariouswaysofpresentingknowntruthsareprofitable.ThegraceofGodhashelpedthisauthor inmakinghiswork.Ifitinlikemannerhelpsyouinreading,youshallhavecause to bless God for these truths thus brought to you, and for thelaboursofthisgoodman,whoseends,Ibelieve,areverysincereforGodandyourgood.

JER.BURROUGHS.

OCCASIONALLY lighting upon the dialogue, under the approbation of alearned and judicious divine, I was thereby induced to read it, andafterwards,onaseriousconsiderationoftheusefulnessofit,tocommendittothepeopleinmypublicministry.

Two things in it especially took with me: First, The matter; the main

substance being distinctly to discover the nature of the two covenants,uponwhichallthemysteries,bothofthelawandgospel,depend.Tosee

thefirstAdamtobeprimusfoederatus1intheone,andthesecondAdam

in theother: todistinguish rightlybetween the law standing alone as acovenant,andstandinginsubordinationtothegospelasaservant:thisIassuremyselftobethekeywhichopensthehiddentreasureofthegospel.AssoonasGodhadgivenLutherbutaglimpseofit,heprofessesthatheseemed to be brought into paradise again, and the whole face of theScripture to be changed to him: and he looked upon every truth withanothereye.

Secondly, The manner; because it is an irenicum2 and tends to an

accommodation

6RECOMMENDATIONS.

andarightunderstanding.Timesofreformationhavealwaysbeentimes

ofdivision.Satanwillcastoutafloodafterthewoman,3asknowingthat

morediebythedisagreementof thehumoursof theirownbodies, thanbythesword;andthatifmenareonceengaged,theywillcontend,ifnotfortruth,yetforvictory.

Now,ifthedifferenceisinthingsoflesserconsequence,thebestwaytoquenchitwouldbesilence.Butifthedifferenceisofgreaterconcernmentthanthis, thebestwaytodecide it, is tobring inmore light,whichthisauthorhasdonewithmuch evidence of Scripture, andbackedwith theauthority ofmostmodern divines. So that whoever desires to have hisjudgment cleared in the main controversy between us and theAntinomians, with a small expense either of money or time, he mayreceive ample satisfaction here. This I testify upon request, professingmyselfafriendbothtotruthandpeace.

W.STRONG.

Thisbook,atfirstwellaccommodatedwithsovaluableatestimonyasMr.Caryl’s, besides its better approving itself to the choicer spiritseverywhere,bythespeedydistributionofthewholeimpression;itmightseemaneedlessorsuperfluousthingtoaddanymoretothepraiseofit;yetmeetingwithdetractinglanguagefromsomefew,byreasonofsomephrases,eithernotdulyponderedbythem,ornotrightlyunderstood,itisthought fit, in this second impression, to relieve thatworthy testimonywhich still stands to it, with fresh supplies, not for any need the truth

containedinithas,butbecauseeithertheprejudiceordarknessofsomemen’s judgments requires it.Therefore, having thoroughlyperused it, IcanonlytestifythatifIhaveanyoftheleastjudgment,orrelishoftruth,hethatfindsthisbookfindsagoodthing,andnotunworthyof itstitle;andhemayaccountthesaintstohaveobtainedfavourwiththeLordintheministrationofit,asthatwhich,withgreatplainnessandevidenceoftruth,comprisesthechief,ifnotallthedifferencesthathavebeenlatelyengendered about the law. It has, Imust confess, not only fortifiedmyjudgment, but also warmed my heart in the reading of it; as indeedinculcating,throughoutthewholedialogue,theclearandfamiliarnotionofthosethingsbywhichwelive,asEzek.16saysinanothercase;anditappearstometobewrittenfrommuchexperientialknowledgeofChrist,andteachingoftheSpirit.Letallmenthattastethefruitofitconfesstothe glory of God, that he is no respecter of persons; and endeavourafterward to know noman after the flesh, nor envy the compiler if hereceives the honour of being accounted a healer of breaches, and arestorerof theovergrownpathsof the gospel, asGodhasmadehim inthispoint.Asformyownpart,IamsosatisfiedinthistestimonyIlend,thatIreckonwhatevercreditisthuspawned,willbeaglorytothenamethatstandsbyandavowsthistruth,so longasthebookshallenduretorecordit.

JOSHUASPRIGGE.

IHAVE,according toyourdesire, readoveryourbook,and find it fullofevangelicallightandlife;andIdonotdoubtthattheoftenerIreadit,themore true comfort I shall find in the knowledge of Christ thereby; thematter ispure, themethod isapostolical, inwhichtheworksof love, intherightplace—afterthelifeoffaith—areeffectuallyrequired.Godhasendowed his Fisher with the net of a trying understanding, anddiscerningjudgment,and

RECOMMENDATIONS.7

discretion,whereby,outofthechristalinestreamsofthewelloflife,youhave takenamessof the sweetest andwholesomest fish that theworldcanafford,which,ifIcoulddailyhaveenoughofthem,Iwouldnotcarefortheflesh,oritsworks.

SAMUELPRETTIE.

This book came into my hand by a merciful and most unexpecteddisposureofprovidence,andIreaditwithgreatandsweetcomplacence.

It contains a great deal of the marrow of revealed and gospel truth,selectedfromauthorsofgreatnote,clearlyenlightened,andofthemostdigestedexperience;andsomeofthemwerehonouredtodoeminentandheroicservices in theirday.Thus theChristianreaderhas the floweroftheir labours communicated to him very briefly, yet clearly andpowerfully. And the manner of conveyance, being by way of amicablediscussion,isnotonlyfittedtoafforddelighttothejudiciousreader,butlays him also at the advantage of testing, through grace, his own heartmore exactly, according to what echo it gives, or how it relishes or isdispleasedwiththeseveralspeechesofthecommuners.Herewehavethegreatdepths,andmostpainteddelusionsofhell,inoppositiontotheonlyway of salvation, discoveredwithmarvellous brevity and evidence; andthatisbytheconcurringsuffragesofburningandshininglights,menofthe clearest experience, and honoured of God to do eminent service intheirday,foradvancingtheinterestsofourLord’skingdomandgospel.

Thereluctance4ofgospellighthasbeenthechoicemean,blessedbythe

Lord, for effecting great things in the several periods of the Church—sincethatlightbrokeupinparadiseafterourfirstsinandfall.Andeversince, thebalancehas swayed andwill sway, according to thebetter orworse state of matters in that important regard. When gospel light isclear,andattendedwithpower,Satan’skingdomcannotstandbeforeit;the prince and powers of darknessmust fall as lightning from heaven.And on the contrary, according to the recessions from it, Christianchurches went off by degrees from the only foundation, even from therock Christ, until the man of sin, the great antichrist, mounted thethrone. Nevertheless, while the world is wandering after the beast,behold!Evangelical light breaks forth in papal darkness, andhereuponantichrist’sthroneshakesandisatthepointoffalling;yethiswoundsarecured,andherecoversnewstrengthandspirits,throughadarkeningofthegloriousgospelandtheperversionofit,byanti-evangelicalerrorsandheresies.

Thatthetaresofsucherrorsaresowninthereformedchurches,andbymenwhoprofessthereformedfaith,isbeyonddebate;andthese[essays]lay toheart thepurityofgospeldoctrine.Yetdregsofanti-christianismremain,orarebroughtinamongus.Inthis,thewordsoftheapostleareverified:“Fromamongyourownselves,willarisemenspeakingperverse

thingstodrawawaydisciplesafterthem.”5Asthisrenderstheseessaysall

themorenecessaryandseasonablefora furtherdiffusionofevangelicallight,sothereisgroundtohopethatintheseways,thechurchesofChristwill gradually get the ascendant over their enemies, until the greatantichristshallfallasatrophybeforeagospeldispensation.FortheLordwill“destroyhimbythebreathofhismouth,andwiththebrightnessofhiscoming.”Thatthisexcellentandspiritualpiecemaybeblessedtothereader,istheprayeroftheirsincerewell-wisherandservantintheworkofthegospel,

Carnock,December4,1717.JAMESHOG.

8RECOMMENDATIONS.

THElegislativeActconcerningthe“Marrow’’occasionedgreatthoughtsofheart among us. I have been acquaintedwith that book about 18 or 19years; and many times I have admired the gracious conduct of holyProvidencewhichbroughtittomyhand,havinghadanoccasiontolightupon it in a house of the parish where I was first settled. As to anydistinctuptakingsofthedoctrineofthegospelthatIhave,suchastheyare,Iowethemtothatbook.—ExtractofaLetterfromMr.BostontoMr.Hog.

INEVERreadthe“Marrow”withMr.Boston’sNotes,tillthispresenttime,1755; and I find, bynothaving read it, I have sustained a considerableloss.Itisamostvaluablebook;thedoctrinesitcontainsarethelifeofmysoul, and the joy of my heart. Might my tongue or pen be madeinstrumentaltorecommendandillustrate,tosupportandpropagatesuchprecioustruths,IshouldblessthedayinwhichIwasborn.Mr.Boston’sNotes on the “Marrow” are, inmy opinion, someof themost judiciousand valuable that were ever penned. — Extract of a Letter from Mr.HerveytoMr.WilliamHog.

IHAVEfrequentlyperused,withgreatsatisfaction,the“MarrowofModernDivinity,” first and second parts; and, as far as I can judge, it will befound by those that read it, very useful for illustrating the differencebetween the law and the gospel, and preventing them from splittingeitherontherockoflegalityontheonehand,orthatofAntinomianismontheother;and,accordingly,Irecommendit[bydesire]asabookfilledwithprecious,seasonable,andnecessarytruth,clearlyfoundeduponthesacredoracles.

Falkirk,December9,1788.JOHNBELFRAGE.

It is considerednecessary toadd the followingaccountof theauthorof“TheMarrowofModernDivinity”fromWood’sAthenaeOxonienses,vol.ii.p.198:

EDWARDFISHER, theeldestsonofaknight,becameagentleman-commonerofBrasen-noseCollege,August25,1627, tookonhisdegree inarts,andsoonafter left thathouse.Afterwards,beingcalled home by his relations, who were then, as I have beeninformed,muchindebt,heimprovedthatlearningwhichhehadobtained in the university so much, that he became a notedpersonamongthe learned, forhisgreatreadinginecclesiasticalhistory, and in the fathers, and for his admirable skill in theGreekandHebrewlanguages.Hisworksare,—1. ‘AnAppealtothe Conscience, as youwill answer it at the great and dreadfuldayofJesusChrist.’Oxford,1644.Quarto.—2. ‘TheMarrowofModernDivinity.’ 1646,Octavo.—3. ‘AChristianCaveat toOldand New Sabbatarians,’ 1650. — 4. ‘An Answer to SixteenQueries,touchingtheRiseandObservationofChristmas.’

PARTI.

PREFACE.Whoever you are, intowhosehands this book comes, I presume toputyou inmindof thisdivine command,bindingonyour conscience:Deu.1.17, “Youshallnot respectpersons in judgment;butyoushallhear thesmallaswellasthegreat.”Donotrejectthebookwithcontempt,orwithindignation either, when you find it entitled The Marrow of ModernDivinity,lestyoudoittoyourownhurt.RememberthatourblessedLordhimselfwas“consideredafriendofpublicansandsinners,”Mat.11.19.—“Many said of him, He has a devil, and ismad; why hear him?” John10.20.TheapostlePaulwasslanderouslyreportedtobeanAntinomian;that he was one who, by his doctrine, encouraged men to do evil and“makevoidthelaw,”Rom.3.8,31.Andthefirstmartyrinthedaysofthegospelwasstonedforhispretended“blasphemouswordsagainstMosesandagainstthelaw,”Acts6.11,13.

The gospelmethod of sanctification, as well as justification, lies so faroutsidetheunderstandingofnaturalreason,thatifalltherationalistsintheworld,philosophersanddivines,hadconsultedtogethertolaydownaplan forrepairing the lost imageofGod inman, theywouldneverhavehituponwhatdivinewisdomhassettledon;namely,thatsinnersshouldbesanctifiedinChristJesus,1Cor.1.2,byfaithinhim,Acts26.18.Indeednot,foriflaiditbeforethem,theywouldhaverejecteditwithdisdain,asfoolishness,1Cor.1.23.

In all those viewswhich fallenman has towards themeans of his ownrecovery, thenaturalbent is toward thewayof theCovenantofWorks.This is evident in the case of the vastmultitudes throughout theworldwhoembraceJudaism,Paganism,Mahometanism,andPopery.Alltheseagreeinthisoneprinciple:thatmenmustlivebydoing,eventhoughtheyhugelydifferastothethingstobedoneforlife.

10PREFACE.

TheJews, in thetimeofJuliantheApostate,attemptedtorebuildtheirtempleafterithadlaininruinsformanyyears;bythedecreeofheavenitwasnevertobebuiltagain;andtheydidnotceasetillbyanearthquake—whichshooktheoldfoundationandtoreitalldowntotheground—they

were forced to forbear, as Socrates the historian tells us. But the Jewswere never more addicted to that temple than mankind is naturallyaddictedtobuildingonthefirstcovenant.AndAdam’schildrenwillbynomeans quit it, untilMount Sinai, where they desire to workwhat theywork,isonfireallaroundthem.Oh,thatthosewhohavebeenfrightenedfromitwerenotsoreadytogobacktoit!

Yet that can never be the channel of sanctification, whatever waymenprepareitandfititoutforthatpurpose,becausebydivineappointment,itisnotthe“ministrationofrighteousnessandlife,”2Cor.3.9.

Hence it is always to be observed that as the doctrine of the gospel iscorrupted (to introduce a more rational sort of religion), the flood oflooseness and licentiousness swells proportionately. Morality,substitutedfordoctrineintheplaceandsteadofthegospelofthegraceofGod,neverfailstobeineffect,asignalforaninundationofimmoralityinpractice.Aplaininstanceofitistobeseeninthegrandapostasyfromthetruthandholinessofthegospel,asexemplifiedinPopery.Andontheother hand, real and thorough reformation in churches is always theeffectofgospellightbreakingforthagainfromunderthecloudwhichhadcovered it; and the Church of Scotland, among others, has more thanoncehadacomfortableexperienceofthis.

The real friends of true holiness, then, exceedingly mistake theirmeasures inaffordingahandleonanyoccasionwhatsoever, toadvancetheprinciplesoflegalism,forbringingundercontemptthegoodoldwayin which our fathers found rest for their souls, and for removing theancientlandmarkswhichtheyset.

PREFACE.11

Itisnowovereightyyearssincethisbookmadeitsfirstentranceintotheworld, under the title of The Marrow of Modern Divinity, not unfitlyprefixed to it at that time; but it is too evident that it has outlived thefitnessofthattitle.Thetruthis,thedivinitytaughtinitisnownolongerthemodern,buttheancientdivinity,asitwasrecoveredfromunderneaththeAntichristiandarkness;andasitstoodbeforethetoolsoftherecentrefiners of Protestant doctrine were lifted up against it — a doctrinewhich,beingfromGod,mustbeaccordingtogodliness.

Itwas to contribute topreserving thisdoctrine, and towithstanding itsbeing run down under the odious name of Antinomianism (in thedisadvantageoussituationithasinthisbook,whoseundeservedlotit is

tobespokenagainsteverywhere),thatthefollowingnoteswerewritten.

Twothingschieflyhavehadweightinthis.Oneistoavoidthisdoctrinebeing givne such a bad name, that it becomes the object of the settledaversion of sober persons, thus betraying them into legalismby it. Theother is(inthesedaysofGod’s indignationthatsomuchappears inhisspiritual judgments) to avoid someone taking from the hand of thisauthorandancientdivines,itsprinciplesfortruthsinsuchasense,scope,anddesign(becauseofitsnowcommonfame)thattheyarebetrayedintorealAntinomianism.

Reader, layasideprejudices,—lookandseewithyourowneyes,—callthingsbytheirownnames,anddonotreckonAnti-BaxterianismorAnti-Neonomianism to be Antinomianism, and you will find noAntinomianism taught here; but you will perhaps be surprised to findthat this same tale is told about Luther and other famous Protestantdivines,undertheborrowednameofthedespisedMr.Fisher,authorofTheMarrowofModernDivinity.

12PREFACE.

IntheNotesyouwillfindthatobsoleteorambiguouswords,phrases,andthings are explained; truth is clarified, confirmed, and vindicated; andthe annotator has no hesitation to declare his dissent from the authorwherehesawjustgroundforit.

I have no doubt that he will be thought by some to have constructedseveralpassagestoofavourably;butitisnothingstrangethatheinclinesto the charitable side, thebookhavingbeenblessedbyGod tohis ownsoulmanyyearsago.Soifhehaserredonthatside,itisthesafestofthetwoforyouandme,judgingthewordsofanothermanwhoseintention,IbelievewithMr.Burroughs, to have been very sincere forGod and thereader’sgood.However,Iamsatisfiedthathehasdealtcandidlyinthatmatter,accordingtohislight.

Beadvisedalwaystoreadoveralessersectionofthebook,beforereadinganyofthenotesonit,sothatyoumayhaveaclearerunderstandingofthewhole.

I conclude this preface, in the words of two eminent professors oftheology,deservingourseriousregard:—

“Idreadmightilythatarationalsortofreligioniscominginamongus:Imeanbythat,areligionthatconsistsinabareattendanceonoutward

dutiesandordinances,withoutthepowerofgodliness:andfromthis,peoplewillfallintoawayofservingGodwhichisameredeism,having

norelationtoJesusChristandtheSpiritofGod.”6

“Iwarneachoneofyou,andespeciallythosewhoaretobedirectorsofthe conscience, that you exercise yourselves in study, reading,meditation, and prayer, so that you may be able to instruct andcomfort both your own and other’s consciences in the time oftemptation,andbringthembackfromthelawtograce,fromactive(orworking) righteousness, to passive (or received) righteousness; in a

word,fromMosestoChrist.”7

TOTHE

HON.COLONELJOHNDOWNES,OneoftheMembersoftheHonourableHouseofCommons,etc.,E.F.wishes

thetrueknowledgeofGodinJesusChrist.

MOSTHONOUREDSIR,

ALTHOUGHIobservethatneweditions,accompaniedwithnewadditions,are sometimes published with new dedications; yet so long as the onewho formerly owned the subject yet lives, and has the same affectionstowards it, I conceive there is noneed for anewpatron, but for anewepistle.

Bepleasedthen,mosthonouredsir,toletmetellyou,thatyoureminentplacesomewhatinducedme,bothnowandbefore,tochooseyouforitspatron; but your endowments with grace invitedme to it, God havingbestowed upon you special spiritual blessings in heavenly things inChrist:forithasbeendeclaredtome,bythosethatknewyouwhenyouwerebutayouth,howChristmetwithyouthen,andbysendinghisSpiritinto your heart, first convinced you of sin, as was manifest by thoseconflictswhichyoursoulthenhadbothwithSatananditself,whileyoudidnotbelieveinChrist;secondly,ofrighteousness,aswasmanifestbythepeaceandcomfortwhichyouafterwardshadbybelievingthatChristhadgone to theFather, andappeared inhispresence as your advocateandsuretywhohadundertakenforyou;thirdly,ofjudgment,ashasbeenmanifest ever since, in that you have been careful, with the true godlyman in Psalm 112.5, to “guide your affairs with judgment,” in walkingaccordingtothemindofChrist.

I have not forgottenwhat desires you have expressed to know the truedifference between the Covenant ofWorks and the Covenant of Grace;and to be experientially acquaintedwith the doctrine of free grace, themysteries of Christ, and the life of faith.Witness not only your highlyapproving of some topics froma sermon I onceheard a godlyministerpreach,andrepeatedinyourhearing,aboutthelifeoffaith;butalsoyourearnestrequest tometowrite themout fairly,andsendthemtoyou inthecountry;indeed,witnessyourhighlyapproving

14PREFACE.

of this dialogue when I first acquainted you with its contents,encouragingme to expedite it to the press, and your kind acceptance,

togetherwithyourcordialthanksformylovemanifestedindedicatingittoyourhonourablename.

Since then, worthy sir, it has pleased the Lord to enable me both toamendandenlargeit.Ihopeyouraffectionwillalsobeenlargedtowardsthe matter contained in it, considering that it tends to clarify thoseforenamedtruths,andthroughtheblessingofGod,itmaybeameanstorootthemmoredeeplyinyourheart.Andtruly,sir,Iamconfidentthatthemoretheygrowandflourishinanyman’sheart, themoreallheart-corruptionswillwither and decay.O sir, if the truths contained in thisdialoguewereonlyasmuchinmyheartastheyareinmyhead,Iwouldbeahappyman;forthenIwouldbemorefreefrompride,boastfulness,wrath,anger,self-love,andloveoftheworld,thanIam;andthenIwouldhavemore humility,meekness, and love, both toGod andman, than Ihave.Oh!ThenIwouldbecontentwithChristalone,and liveaboveallthings in the world; — then I would experientially know both how toaboundandhow towant;—and then Iwouldbe fit for any condition:nothingcouldcomeamisstome.Oh,thattheLordwouldbepleasedtowritetheminourheartsbyhisblessedSpirit!

Most humbly beseeching you still to pardonmy boldness, and grant totakeitintoyourpatronageandprotection,Ihumblytakemyleaveofyou,andremainyourobligedservanttobecommanded,

EDWARDFISHER.

TOALLTHOSEHUMBLE-HEARTEDREADERS,

WHOSEEANYNEEDTOLEARNEITHERTOKNOWTHEMSELVES,ORGODINCHRIST.

LOVINGCHRISTIANS,

Consider,Iaskyou,thatasthefirstAdam,asapersoncommontomen,entered into covenantwithGod for allmankind and broke it: wherebytheybecamesinfulandguiltyofeverlastingdeathanddamnation;evensoJesusChrist,thesecondAdam,asapersoncommontomen,entered

intocovenantwithGodhisFatherforalltheelect,8thatistosay,forall

those that have or shall believe on his name,9 and kept it for them:

10

whereby they become righteous, and heirs of everlasting life and

salvation.11 Therefore it is our greatwisdom, and ought to be our great

care andendeavour, to comeoutof and from the firstAdam,unto and

into the second Adam,12 so that we “may have life through his name,”

John20.31.

And yet, alas! There is no point in all practical divinity that we are sonaturallyaverseandbackwardto,aswearetothis;nordoesSatanstrivetohinderussomuchfromdoinganythingelseasthis.Thisiswhyallofus are naturally apt to abide and continue in that sinful andmiserablestatethatthefirstAdamplungedusinto,withouteithertakinganynoticeofit,orbeingatallaffectedbyit,andsofarfromcomingoutofit.AndiftheLordispleasedbyanymeanstoopenoureyestoseeourmisery,andthereuponwe

16TOTHEREADER.

begin to step out of it, yet, alas! we are rather prone to go backwards

towards the firstAdam’spurestate,13 in strivingandstruggling to leave

sin, and perform duties, and do good works; hoping thereby to makeourselvessorighteousandholy,thatGodwillletusintoparadiseagain,toeatofthetreeoflife,andliveforever.Andwedothisuntilweseethe“flamingswordatEden’sgate turningeveryway tokeep thewayof the

treeof life,”14Gen. 3.24. Is it not ordinary,when theLord convinces a

man of his sin (either bymeans of his word or his rod) to cry in this

manner: ‘Oh!Iamasinfulman!forIhave livedaverywickedlife,andthereforesurelytheLordisangrywithme,andwilldamnmeinhell!Oh!WhatshallIdotosavemysoul?’Andistherenotathandsomeignorant,miserable comforter, ready to say. Do not despair, man, but repent ofyour sins, and ask God’s forgiveness, and reform your life, and do not

doubt thathewillbemerciful toyou;15 forhehaspromised, youknow,

“thatatwhatevertimeasinnerrepentsofhissins,hewillforgivehim.”’16

TOTHEREADER.17

Anddoeshenotcomforthimselfwiththis,andsayinhisheartat least,Oh! If the Lord will only spare my life, and lengthen my days, I willbecomeanewman!IamverysorrythatIhavelivedsuchasinfullife;butIwillneverdoasIhavedoneforalltheworld!Oh!Youshallseeagreatchangeinme!Doeshenotbelieveit?

Andupon thisheapplieshimself toanewcourseof life;and itmaybethat he becomes a zealous professor of religion, performing all theChristian exercises, both public and private, and leaves his oldcompanions, and keeps companywith religiousmen; and so itmay bethathegoesontillhisdyingday,andthinkshimselfsureofheavenandeternalhappiness;andyet itmaybethatall thiswhileheis ignorantofChristandhisrighteousness,andthereforeheestablisheshisown.

Whereistheman,orwhereisthewoman,whohastrulycometoChrist,thathasnothadsomeexperienceinthemselvesofsuchadispositionasthis? If there are any that have reformed their lives, and have becomeprofessors of religion, and have not taken notice of this in themselvesmoreorless,Iwishtheymayhavegonebeyondbeingalegalprofessor,oronethatisstillundertheCovenantofWorks.

Noindeed,whereisthemanorwomanthatistrulyinChrist,thatdoesnot find in themselvesa tendency towithdrawtheirhearts fromChrist,andtoputsomeconfidenceintheirownworksanddoings?Ifthereareanythatdonotfindit,Iwishtheirheartsmaynotdeceivethem.

Letmeconfessingenuously,IwasaprofessorofreligionatleastadozenyearsbeforeIknewanyotherwaytoeternallife,thantobesorryformysins, and to ask forgiveness, and strive and endeavour to fulfil the law,and keep the commandments, as Mr. Dod and other godly men hadexpoundedthem;andtruly,IrememberIhopedIwouldatlastattaintoperfectly fulfilling them; and in the meantime, I conceived that God

wouldacceptthewillforthedeed;orthatwhatIcouldnotdo,Christhaddoneforme.

Andthoughat last,bymeansofconferringwithMr.ThomasHooker inprivate,theLordwaspleasedtoconvincemethatIwasyetbutaproudPharisee,andtoshowmethewayof

18TOTHEREADER.

faith and salvation by Christ alone, and to giveme, I hope, a heart toembraceitinsomemeasure;yet,alas!throughtheweaknessofmyfaith,Ihavebeen,andamstillapttoturnasidetotheCovenantofWorks;andtherefore I have not attained that joy and peace in believing, nor thatmeasureoflovetoChrist,andtomanforChrist’ssake,asIamconfidentmanyofGod’s saintsdoattain in this life.TheLordbemerciful tome,andincreasemyfaith!

Andaretherenotothers,thoughIhopebutfew,whobeingenlightenedtoseetheirmiserybyreasonoftheguiltofsin,thoughnotbyreasonofthe filth of sin, andhearingof justification freely by grace, through theredemptionwhichisinJesusChrist,applaudandmagnifythatdoctrine.Theyfollowthosewhomostpreachandpressit,seemingtobe,asitwere,ravishedwith the hearing of it, out of a conceit that byChrist they arefreely justified from the guilt of sin, though still they retain the filth of

sin?17 These are the oneswho content themselveswith a knowledgeof

thegospel,withmerenotionsinthehead,butnotintheheart;theygloryandrejoice in freegraceand in justificationby faithalone; theyprofessfaith in Christ, and yet they are not possessed by Christ; these are theoneswhocantalklikebelievers,andyetdonotwalklikebelievers;theseare theoneswhohave language likesaints,andyetconduct themselveslikedevils;thesearetheoneswhoarenotobedienttotheLawofChrist,andthereforetheyarejustlycalledAntinomians.

Now,boththesepaths18 leading fromChrist,havebeen justly judgedas

erroneous; and tomy knowledge, it is not only amatter of eighteen ortwentyyearsago,butalsowithintheselastthreeorfouryears,therehasbeenmuchadobypreaching,writing,anddisputing,bothtoremovemenoutofthesepaths,andtokeepthemfromthem;andtherehavebeenhotcontentionsonbothsides;andall,Ifear,tolittlepurpose.Forhasnotthestrict professor according to the law, in striving to remove looseprofessorsofthegospeloutoftheAntinomianpath,fasterentangledboth

himselfandothers

TOTHEREADER.19

“intheyokeofbondage?”Galatians5.1.Andhasnotthelooseprofessorofthegospel, instrivingtoremovethestrictprofessorofthe lawoutofthelegalpath“bypromisingthemlibertyfromthelaw,taughtothers,andbeenhimselftheservantofcorruption?”2Peter2.19.

For this reason, though I am nothing, I have by the grace of Godendeavoured in this Dialogue to walk as a middle man between themboth, in showing to each of them his erroneous path, with themiddle

path(whichisJesusChristreceivedtruly,andwalkedinaccountably)19as

ameanstobringthembothtohim,andmakethembothoneinhim.Oh!ThattheLordwouldbepleasedtosoblessittothem,thatitmightbeameanstoproducethateffect!

Ihave,asyoumaysee,gatheredmuchof itoutofknownandapprovedauthors;andyetIhavewrongednomaninthis,forIhaverestoredittotherightowneragain.Mymanuscriptshaveaffordedmesomeofit;andoftherestIhopeImaysay,asJacobsaidofhisvenison,Gen.27.20,“theLord has brought it to me.” Let me say without boasting, that I haveendeavoured in this to imitate the laborious bee, who out of diverseflowersgathershoneyandwax,andmakesonecombof it. If any soulssenseanysweetnessinit,letthempraiseGod,andprayforme,whoamweakinfaith,andcoldinlove.

E.F.

ACatalogueofthoseWriters’Names,outofwhomIhavecollectedmuchofthemattercontainedinthisensuingDialogue.

Mr.Ainsworth,Dr.Ames,BishopBabington,Mr.Ball,Mr.Bastingius,Mr.Beza,Mr.RobertBolton,Mr.SamuelBolton,Mr.Bradford,Mr.Bullinger,Mr.Calvin,Mr.Careless,Mr.Caryl,Mr.Cornwall,Mr.Cotton,Mr.Culverwell,Mr.Dent,Mr.Diodati,Mr.D.Dixon,Mr.Downham,Mr.DuPlesse,Mr.Dyke,Mr.Elton,Mr.Forbes,Mr.Fox,Mr.Frith,Mr.Gibbons,Mr.Thos.Godwin,Mr.Gray,jun.,Mr.Greenham,Mr.Grotius,BishopHall,

Mr.Thos.Hooker,Mr.Laestanno,Mr.Lightfoot,Dr.Luther,Mr.Marbeck,Mr.Marshal,PeterMartyr,Dr.Mayer,WolfgangusMusculus,BernardineOchin,Dr.Pemble,Mr.Perkins,Mr.Polanus,Dr.Preston,Mr.Reynolds,Mr.Pollock,Mr.Rouse,Dr.Sibs,Mr.Slater,Dr.Smith,Mr.Stock,Mr.Tyndale,Mr.RobertTown,Mr.Vaughan,Mr.Vaumeth,Dr.UrbanRegius,Dr.Ursinus,Mr.Walker,Mr.Ward,Dr.Willet,Dr.Williams,Mr.Wilson.

THE

MARROWOF

MODERNDIVINITYEVANGELISTA,aMinisteroftheGospel.NOMISTA,aLegalist.ANTINOMISTA,anAntinomian.NEOPHYTUS,aYoungChristian.

INTRODUCTION.Nom. Sir, my neighbour, Neophytus and I have recently had somediscussionswithour friendandacquaintance,Antinomista,about somepointsofreligion.Hediffersfromusboth.Butatlasthesaidhewouldbecontent to be judged by ourminister. Therefore, we have been bold tocome to you, all three of us, to ask you to hear us, and judge ourdifferences.

Evan.Youareall verywelcome tome;and if youwouldplease letmehearwhatyourdifferencesare,IwilltellyouwhatIthink.

Sect.1.—DifferencesabouttheLaw.

Nom. The truth is, sir, he and I differ in verymany things; butmoreespeciallyabout the law: for I say, the law shouldbe a rule of life to abeliever;andhesays,itshouldnot.

Neo.Andsurely,sir,thegreatdifferencebetweenhimandme,isthis:hewouldpersuademetobelieveinChrist;andbidsmerejoiceintheLord,andlivemerrily,thoughIfeeleversomanycorruptionsinmyheart,yes,thoughIameversosinful inmy life; this I cannotdo,nordo I thinkIoughttodoit;butratherIoughttofear,andsorrow,andlamentmysins.

22THEMARROWOF

Ant. The truth is, sir, the great difference betweenmy friendNomistaandme,isaboutthelaw;andthereforethatisthegreatmatterwecometoyouabout.

Evan.IremembertheApostlePaulwouldhaveTitus“avoidcontentionsandstrivingsaboutthelaw,becausetheyareunprofitableandvain,”Tit.

3.9;asIfearyourshavebeen.

Nom.Sir,formyownpart,IholditveryfittingthateverytrueChristianshould be very zealous for the holy law ofGod; especially nowwhen acompany of these Antinomians set themselves against it, and do whatthey can to completely abolish it and utterly root it out of the church.Surely, sir, I think it is not fitting that they should live in a Christiancommonwealth.

Evan. Ibegyou,neighbourNomista,donotbesohot,nor letushavesuch unchristian-like expressions among us; rather, let us reasontogetherinlove,andwiththespiritofmeekness,1Cor.4.21,asChristiansoughttodo.Iconfesswiththeapostle,“Itisgoodtoalwaysbezealouslyaffected inagoodthing,”Gal.4.18.Yet,as thesameapostlesaidof theJews,soIfearImaysayofsomeChristians,that“theyarezealousofthelaw,”Acts21.20;indeed,somewouldbedoctorsofthelaw,andyettheyneitherunderstand“whattheysay,norwhattheyaffirm,”1Tim.1.7.

Nom.Sir,IhavenodoubtthatIknowbothwhatIsay,andwhatIaffirm,whenIsayandaffirmthattheholylawofGodoughttobearuleoflifetoabeliever;forIwoulddaretopawnmysoulonthetruthofit.

Evan.Butwhatlawdoyoumean?

Nom.Why,sir,whatlawdoyouthinkImean?Arethereanymorelawsthanone?

Sect.2.—AthreefoldLaw.

Evan. Indeed, intheScripturesthere ismentionmadeofvarious laws,but they may all be comprised under these three heads: the Law of

Works, theLawofFaith,and theLawofChrist;20Rom.3.27,Gal.6.2;

and,therefore,Iaskyou,

MODERNDIVINITY.23

tellme,whenyousaythelawoughttobearuleoflifetoabeliever,whichofthesethreelawsdoyoumean?

Nom.Sir, Idonotknowthedifferencebetweenthem;but thisIknow,that the law of the Ten Commandments, commonly called theMoralLaw,oughttobearuleoflifetoabeliever.

24THEMARROWOF

Evan.ButthelawoftheTenCommandments,ortheMoralLaw,maybe

saidtobeeitherthematteroftheLawofWorks,orthematteroftheLawofChrist:andthereforeIaskyoutotellme,inwhichofthesesensesdoyouconceiveitoughttobearuleoflifetoabeliever?

MODERNDIVINITY.25

Nom. Sir, I must confess, I do not know what you mean by thisdistinction;but this I know, thatGod requires everyChristian to frameand lead his life according to the TenCommandments; if he does this,thenhemayexpecttheblessingofGoduponbothhisownsoulandbody;andifhedoesnot,thenhecanexpectnothingbutGod’swrathandcurseuponthemboth.

Evan.Thetruthis,Nomista,thelawoftheTenCommandments,asitisthematteroftheLawofWorks,shouldnotbearuleoflifetoabeliever.Butinwhatyousaid,youhaveaffirmedthatitoughttobe;andthereforeyouhaveerredfromthetruthinthis.Andnow,Antinomista,thatImayalsoknowyour judgment,whenyousaythelawshouldnotbearuleoflifetoabeliever,pleasetellme,whatlawdoyoumean?

Ant.Why,ImeanthelawoftheTenCommandments.

Evan.Butdoyoumeanthatlaw,asitisthematteroftheLawofWorks,orasitisthematteroftheLawofChrist?

Ant.Surely,sir,IconceivethattheTenCommandmentsareinnowaytobearuleoflifetoabeliever;forChristhasdeliveredhimfromthem.

26THEMARROWOF

Evan.But the truth is, the lawof theTenCommandments,as it is the

matteroftheLawofChrist,oughttobearuleoflifetoabeliever;21and

therefore having affirmed the contrary, you have also erred from thetruthinthis.

MODERNDIVINITY.27

Nom.Thetruthis,sir,ImustconfessthatInevertookanynoticeofthisthreefoldlawwhich,itseems,ismentionedintheNewTestament.

Ant.AndImustconfess,ifItookanynoticeofthem,Ineverunderstoodthem.

Evan.Well,letmetellyouthatsofarasanymancomesshortofthetrue

knowledge of this threefold law,22 he comes short both of the true

knowledge of God, and of himself; and therefore I wish you both to

considerit.

Nom.Sir,ifitisso,thenyoumaydowelltobeameanstoinformus,andhelpus to the trueknowledgeof this threefold law;and therefore I askyou,firsttelluswhatismeantbytheLawofWorks.

CHAPTERI.OFTHELAW,ORCOVENANTOFWORKS.

Sect.1.—TheNatureoftheCovenantofWorks

Evan.TheLawofWorks,asopposed to theLawofFaith (Rom.3.27),holds forth asmuch as the Covenant ofWorks; for it ismanifest, says

Musculus,23thatthewordwhichsignifiescovenant,orbargain,isputfor

law: so that you see the Law ofWorks is the same as the Covenant ofWorks.TheLordmade this covenantwith allmankind inAdambeforehisfall,thesumofwhichwasthis:“Dothis,andyoushalllive,”Lev.18.5;“and if you do not do it, you shall die the death,” Gen. 2.17. In thiscovenant was first contained a precept, “Do this;” secondly a promisejoinedtoit,“Ifyoudoit,youshalllive;”thirdly,asimilarthreatening,

28THEMARROWOF

“Ifyoudonotdoit,youshalldiethedeath.”Imagine,saysMusculus,thatGodhad said toAdam,Look,with the intent that youmay live, I havegivenyoulibertytoeat,andIhavegivenyouabundantlytoeat:letallthefruitsofparadisebeinyourpower,exceptonetree;seethatyoudonottouchit,forIkeepittomyownauthority:itis“thetreeofknowledgeofgoodandevil;”ifyoutouchit,itsfoodshallnotbelife,butdeath.

Nom. But, sir, you said, that the law of the Ten Commandments, orMoralLaw,maybesaid tobe thematterof theLawofWorks;andyouhave also said, that the Law ofWorks is the same as the Covenant ofWorks, whereby it seems tome that you hold that the law of the TenCommandments was thematter of the Covenant ofWorks, which GodmadewithallmankindinAdambeforehisfall.

Evan.ThatisatruthagreeduponbyallauthorsandinterpretersthatIknow.Andindeed,theLawofWorks(asalearnedauthorsays)signifiestheMoralLaw;andtheMoralLaw,strictlyandproperlytaken,signifies

theCovenantofWorks.24

MODERNDIVINITY.29

Nom.But,sir,whatisthereasonthatyoucall itonlythematterof theCovenantofWorks?

Evan. The reason why I choose to call the law of the Ten

Commandments thematter of the Covenant ofWorks, rather than thecovenantitself,isbecauseIconceivethatthematterofitcannotproperlybecalledtheCovenantofWorks,unlesstheformisputuponit;thatistosay, unless the Lord requires it, and man undertakes to yield perfectobediencetoit,onconditionofeternallifeanddeath.

Andtherefore,tillthen,itwasnotaCovenantofWorksbetweenGodandall mankind in Adam. For example, you know that even though a

servant25hasanabilitytodoamaster’swork,andeventhoughamaster

haswagestobestowonhimforit,yetthereisnocovenantbetweenthemtilltheyhaveagreeduponit.Evenso,thoughmanatfirsthadpowertoyieldperfectandperpetualobediencetoalltheTenCommandments,andGod had an eternal life to bestow on him; yet there was no covenantbetweenthemtilltheywereagreeduponit.

Nom. But, sir, you know there is no mention made in the book ofGenesisofthisCovenantofWorks,whichyousaywasmadewithmanatfirst.

Evan. Though we do not read the word “covenant” between God andman,yetwehaverecordedtherewhatmayamounttoasmuch;forGodprovidedandpromisedtoAdameternalhappiness,andcalledforperfectobedience,whichappearsfromGod’sthreateninginGen.2.17;forifmanmustdieifhedisobeyed,thenitimpliesstronglythatGod’scovenantwaswithhimforlifeifheobeyed.

Nom.But,sir,youknowtheword“covenant”signifiesamutualpromise,bargain, and obligation between two parties.Now, though it is impliedthatGodpromisedmantogivehimlifeifheobeyed,wedonotreadthatmanpromisedtobeobedient.

Evan.IaskyoutotakenoticethatGoddoesnotalwaystiemantoverbalexpressions,butoftencontracts thecovenant in real impressions in the

heartandframeofthecreature;26

30THEMARROWOF

andthiswasthemannerofcovenantingwithmanatfirst.27ForGodhad

furnishedhissoulwithanunderstandingmindwherebyhemightdiscerngood fromevil, and right fromwrong: andnotonly this, but therewasalsoinhiswillthegreatestuprightness,Eccl.7.29;andhisinstrumental

parts28wereframedtoobedienceandorder.Thetruthis,Godengraved

inman’ssoulwisdomandknowledgeofHiswillandworks,andintegrityin the whole soul, and such a fitness in all its powers, that the mindneitherconceived,northeheartdesired,northebodyexecutedanythingexcept what was acceptable to God; so that man, endued with thesequalities,wasabletoserveGodperfectly.

Nom. But, sir, how could the law of the Ten Commandments be thematter of this Covenant ofWorks, when they were not written, as youknow,tillthetimeofMoses?

Evan.ThoughtheywerenotwrittenintabletsofstoneuntilthetimeofMoses,yettheywerewritteninthetabletsofman’sheartinthetimeofAdam:forwereadthatmanwascreatedintheimageorlikenessofGod,Gen.1.27.AndtheTenCommandmentsareadoctrineagreeingwiththeeternalwisdomandjusticethatisinGod;inthishehassopaintedouthis

ownnature,thatinawayitexpressestheveryimageofGod,Col.3.10.29

Anddoesnottheapostlesay(Eph.4.24)thattheimageofGodconsistsinknowledge, righteousness, and true holiness? And is not knowledge,righteousness,andtrueholiness,theperfectionofbothtabletsofthelaw?Andindeed,saysMr.Rollock, itcouldnotwellstandwiththe justiceofGod,tomakeacovenantwithman,onconditionofholyandgoodworksandperfectobediencetohislaw,unlesshehadfirstcreatedmanholyandpure, and engraved his law in his heart, fromwhich those goodworksshouldproceed.

MODERNDIVINITY.31

Nom. Yet I cannot butmarvel that God, inmaking the covenantwithman, made mention of no other commandment than that of theforbiddenfruit.

Evan.Donotmarvelatit:forbythatonespeciesofsin,thewholegenusorkindofsinisshown;justasthesamelaw,beingmoreclearlyunfolded,expresses,Deu.27.26;Gal.3.10.And,indeed,inthatonecommandmentconsisted the whole worship of God, such as obedience, honour, love,confidence, and religious fear; together with outward abstinence fromsin, and reverend respect for the voice of God. Indeed, in this also

consistshis love,andsohiswholeduty tohisneighbour;30sothat,asa

learnedwritersays,“Adamheardasmuch(ofthelaw)inthegarden,as

IsraeldidatSinai,onlyinfewerwords,andwithoutthunder.”31

Nom. But, sir, should notman have yielded perfect obedience to God

eventhoughthiscovenanthadnotbeenmadebetweenthem?

Evan.Yes, indeed;perfectandperpetualobediencewasdue frommantoGod, even thoughGodhadmadenopromise toman; forwhenGodcreatedmanat first, heput forth an excellency fromhimself intoman;and therefore itwas thebondand tie that layuponman to return that

againtoGod;32sothatbeingGod’screaturebythelawofcreation,man

owedallobedienceandsubjectiontoGodhisCreator.

Nom.Why, then,was itnecessary that theLordmakea covenantwithhim,bypromisinghimlife,andthreateninghimwithdeath?

Evan.Fortheanswertothis,inthefirstplace,Iaskyoutounderstandthatmanwasareasonablecreature;andso,outofjudgment,discretion,andelection,hewasabletomakeachoiceofhisway;andthereforeitwasfittingthatthereshouldbesuchacovenantmadewithhimthathemightserve God in a reasonable manner, according to God’s appointment.Secondly,Itwasfittingthatthereshouldbesuchacovenantmadewithhim

32THEMARROWOF

to show thathewasnot suchaprinceonearth, thathedidnothaveasovereignLord:therefore,Godsetapunishmentuponthebreachofhis

commandment,33sothatmanmightknowhisinferiority,andthatthings

betweenhimandGodwerenotasbetweenequals.Thirdly,Itwasfittingthatthereshouldbesuchacovenantmadewithhim,toshowthathehadnothingbypersonal,immediate,andunderivedright,butitwasallbygift

andgentleness:sothatyouseeitwasanequalcovenant,34whichGod,out

ofhisroyalprerogative,madewithmankindinAdambeforehisfall.

Nom.Well, sir, I doperceive thatAdamand allmankind inhimwerecreatedmostholy.

Evan.Yes,andmosthappy,too:forGodplacedhiminparadiseinthemidstofalldelightfulpleasuresandcontents,inwhichheenjoyedmostnearandsweetcommunionwithhisCreator,inwhosepresenceisfulnessof joy,andatwhoserighthandarepleasuresevermore,Psalm16.11.SothatifAdamhadreceivedfromthetreeoflifebytakingandeatingfromit,whilehestoodinthestateofinnocencebeforehisfall,thenhewould

certainlyhavebeenestablishedinahappyestateforever;35andhecould

not have been seduced and supplanted by Satan, as some learnedmen

think,andasGod’sownwordsseemtoimply,Gen.3.22.36

MODERNDIVINITY.33

Sect.2.—Adam’sFall.

Nom.But it seems thatAdamdidnotcontinue in thatholyandhappyestate.

Evan.Noindeed;forhedisobeyedGod’sexpresscommandineatingtheforbiddenfruit,andsohebecameguiltyofthebreachofthecovenant.

Nom.But, sir,howcouldAdam,whohadhisunderstanding so sound,andhiswill so free to choose good, be so disobedient toGod’s expresscommand?

Evan. Thoughhe andhiswillwere both good, yet theyweremutuallygood;sothathemightstandorfallathisownelectionorchoice.

Nom.ButwhythendidtheLordnotcreatehimimmutable?Or,whydidhenotover-rulehiminthataction,sothathemightnothaveeatenthe

forbiddenfruit?37

Evan. The reason why the Lord did not create him immutable, wasbecausehewouldbeobeyedoutofjudgmentandfreechoice,andnotby

fatal necessity and absolute determination;38 and with this, let me tell

you, it was not reasonable to restrainGod on this point, tomakemansuchthathewouldnotorcouldnotsinatall;foritwasatGod’schoicetocreatemanhowhepleased.Butwhyhedidnotupholdhimwithstrengthofsteadfastcontinuance;thatrestshiddenin

34THEMARROWOF

God’s secret council. Nevertheless, we may certainly conclude thatAdam’sstatewassuchthat itservedtoremoveallexcusefromhim;forhe received so much, that of his own will he wrought his own

destruction;39becausethisactofhiswasawilfultransgressionofa law,

under theprecepts ofwhichhewasmost justly created; andunder themaledictionofwhichhewasjustasnecessarilyandrighteouslysubjectifhetransgressed.ForjustasbeingGod’screaturemeanthewassubjecttoGod’swill,sobeingGod’sprisoner,hewasasjustlysubjecttohiswrath.Thatwasmademore just byhowmuchmore thepreceptwas just, theobedienceeasier,thetransgressionmorereasonable,andthepunishmentmorecertain.

Sect.3.—TheSinfulnessandMiseryofMankindbytheFall.

Nom. And was Adam’s sin and punishment imputed to his wholeoffspring?

Evan.Yes,indeed;fortheapostlesaysinRom.5.12,“Deathpasseduponallmen, for all have sinned;” or, “inwhomall have sinned,” that is, inAdam. The very truth is that by his fall, Adam threw down our whole

nature40headlongintothesamedestructionashisown,anddrownedhis

whole offspring in the same gulf ofmisery.41 And the reason for this is

because, by God’s appointment, he was not to stand or fall as a singlepersononly, but as a commonpublic person, representing allmankind

thatwouldcomefromhim.42Therefore,justasallthathappiness,andall

those gifts and endowments which were bestowed on him, were notbestowedonhimalone,butalsoonthewholenatureofman;andjustasthat covenant which wasmade with him, wasmade with the whole ofmankind—evenso,bybreakingthe

MODERNDIVINITY.35

covenanthelostall, forusasaswell forhimself.Justashereceivedallforhimselfandus,sohelostallforhimselfandus.

Nom. Then, sir, it seems that by Adam’s breach of the covenant, allmankindwasbroughtintoamiserablecondition?

Evan.AllmankindbythefallofAdamreceivedatwofolddamage:First,A deprivation of all original goodness. Secondly, A habitual naturalpronenesstoallkindsofwickedness.Forthe imageofGod,afterwhichtheywerecreated,wasimmediatelyblottedout;andinplaceofwisdom,righteousness,andtrueholiness,cameblindness,uncleanness,falsehood,

and injustice. The very truth is that our whole nature43 was thereby

corrupted, defiled, deformed, depraved, infected, made infirm, frail,malignant, full of venom, contrary toGod; yes,weweremade enemiesand rebels to him. So that, as Luther says, this is the title we havereceivedfromAdam:inthisonethingwemayglory,andinnothingelseatall;namely,thateveryinfantthatisbornintothisworld,iswhollyinthepowerofsin,death,Satan,hell,andeverlastingdamnation. Indeed,saysMusculus,“Thewhirlpoolofman’ssininparadiseisbottomlessandunsearchable.”

Nom.But, sir, I think it strange that so smallanoffence,aseating the

forbidden fruit seems to be, should plunge the whole of mankind intosuchagulfofmisery.

Evan.Thoughatfirstglanceitseemstobeasmalloffence,yet,ifwelook

more wistfully44 upon the matter, it will appear to be an exceedingly

greatoffence.ForintolerableinjurywasdonetoGodbyit;suchas,First,Hisdominionandauthorityinhisholycommandwasviolated.Secondly,His justice, truth, and power, in hismost righteous threatenings, weredespised.Thirdly,Hismostpure andperfect image, inwhichmanwascreatedinrighteousnessandtrueholiness,wasutterlydefaced.Fourthly,His glory which the creature should have brought to him by activeserving,waslostanddespoiled.Noindeed,howcouldtherebeagreatersin committed than when Adam, at that one clap, broke all tencommandments?

Nom.Hebrokealltencommandments,yousay?Sir,Ibeseechyou,showmehow.

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Evan.1.HechoseanotherGodforhimselfwhenhefollowedthedevil.

2.Heidolizedanddeifiedhisownbelly45asintheapostle’sphrase,“He

madehisbellyhisGod.”3.HetookthenameofGodinvain,whenhedidnotbelievehim.

4.HedidnotkeeptherestandestateinwhichGodsethim.5.HedishonouredhisFatherwhowasinheaven;andthereforehisdayswerenotprolongedinthelandwhichtheLordhisGodhadgivenhim.6.Hemassacredhimselfandallhisposterity.

7. He was a virgin from Eve, but in his eyes and mind he committedspiritualfornication.8.Hestole,likeAchandid,whatGodhadsetasideasnottobemeddledwith;andhisstealthiswhattroublesallIsrael—thewholeworld.9.HeborewitnessagainstGodwhenhebelievedthewitnessofthedevilaboveGod.

10.Hecovetedwithanevilcovetousness, likeAmnon,46whichcosthim

hislifeandallhisprogeny.

Now,whoeverconsiderswhatanestofevilswerecommittedhereinoneblow, must see with Musculus, that our case is such that we are

compelledtocommendthejusticeofGodineveryway,47andtocondemn

thesinofourfirstparents.Concerningallmankind,wemustsayastheprophet Hosea said concerning Israel, “Israel, you have destroyedyourself,”Hos.13.9.

Sect.4.—NoRecoverybytheLaw,orCovenantofWorks.

Nom.Butsir,woulditnothavebeenpossibleforAdamtohelphimselfandhisposterityoutofhismisery,byrenewingthesamecovenantwithGod,andkeepingitafterwards?

Evan.No,bynomeans;fortheCovenantofWorkswasacovenantinno

waycapableofrenovation.48Oncehehadbrokenit,hewasgoneforever;

becauseitwasacovenant

MODERNDIVINITY.37

between two friends; but now fallen man had become an enemy. Andbesides, it was an impossible thing for Adam to have performed theconditions now, which the justice of God necessarily required at hishands; forhehadnowbecome liable for thepaymentofadoubledebt;namely, thedebtof satisfaction forhis sincommitted in timepast, andthedebtofperfectandperpetualobedienceforthetimetocome;andhewasutterlyunabletopayeitherofthem.

Nom. Why was he unable to pay the debt of satisfaction for his sincommittedinthepast?

Evan. Because his sin in eating the forbidden fruit (which is the sin I

mean)49 was committed against an infinite and eternal God,

50 and

therefore it merited an infinite and eternal satisfaction: either sometemporal punishment equivalent to eternal damnation, or eternaldamnation itself. Now Adam was a finite creature. Therefore, betweenfiniteandinfinitetherecouldbenoproportion;soitwasimpossibleforAdam tomake satisfactionbyany temporalpunishment.And ifhehadundertaken to satisfy by an eternal punishment, he would always besatisfyingandneverhavesatisfiedit,asisthecaseofthedamnedinhell.

Nom.Andwhywasheunable topay thedebtofperfectandperpetualobedienceforthetimetocome?

Evan.Becausehisformerpowertoobeywasutterlyimpairedbyhisfall.For by his fall, his understanding was both enfeebled and drowned in

darkness; and his will was made perverse, and utterly deprived of allpowertowillgood;andhisaffectionsweresetcompletelyoutoforder;allthingsbelongingtotheblessedlifeofthesoulwereextinguished,bothinhim and us; so that he had become impotent, indeed, dead — andtherefore he was not able to stand in the lowest terms to perform themeanestcondition.Thetruthis,ourfatherAdam,infallingfromGod,sodashedhimselfandallofusintopiecesbyit,thattherewasnowholepartlefteitherinhimorinus,thatwasfittobasesuchacovenantupon.Andtheapostlewitnessesthis,bothwhenhesays,“Wewereofnostrength,”Rom.5.6;and,‘‘Thelawwasmadeweak,becauseoftheflesh,”Rom.8.3.

Nom. But, sir,might not the Lord have pardoned Adam’s sin withoutsatisfaction?

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Evan.Ono!For justice is essential inGod, and it is a righteous thing

with God that every transgression receives a just recompense:51 and if

recompense is just, then it is unjust to pardon sinwithout satisfaction.Though the Lord had pardoned and forgiven his former transgression,andthusrestoredAdamtohisformerconditionofamityandfriendship,yet having no power to keep the law perfectly, Adam could not have

continuedinit.52

Nom.And is it also impossible foranyofhisposterity tokeep the lawperfectly?

Evan. Yes, it is impossible for any mere man in this life to keep itperfectly; indeed, even if he is a regenerateman. For the law requiresfrommanthathe“lovetheLordwithallhisheart,soul,andmight;”andthe holiestman alive is but flesh as well as spirit, in all the parts andfacultiesofhissoul;thereforehecannotlovetheLordperfectly.Yes,andthelawforbidsallhabitualconcupiscence,notonlysaying,“Youshallnotconsent to lust,” but, “You shall not lust:” it not only commands thebindingoflust,butitalsoforbidstheexistenceoflust:andwhocansayinthiscase,“Myheartisclean?”

Ant. Then, Nomista, take notice, I ask, that as it was altogetherimpossible forAdamtoreturn intothatholyandhappyestate inwhich

hewascreatedbythesamewaythatheleftit,53soitisimpossibleforany

ofhisposterity.Therefore,Irememberonesaysverywittingly,“ThelawwasAdam’sleasewhenGodmadehimatenantofEden;andwhenhedid

notkeeptheconditionsofthatbond,heforfeitedallforhimselfandus.”Godreadalectureofthelawtohimbeforehefell,tobeahedgetohimtokeephiminparadise.ButwhenAdamwouldnotkeepwithinitscompass,this lawhasnowbecome like the flamingswordatEden’sgate, tokeephimandhisposterityout.

MODERNDIVINITY.39

Sect.5.—TheCovenantofWorksbinding,thoughbroken.

Nom.Butsir,youknowthatwhenacovenantisbroken,thepartiesthatwereboundarefreedandreleasedfromtheirengagements;andthereforeIthinkbothAdamandhisposterityshouldhavebeenreleasedfromtheCovenantofWorkswhenitwasbroken,especiallyconsideringtheyhavenostrengthtoperformitscondition.

Evan.Indeeditistruethatineverycovenant,ifeitherpartyfailsinhisduty,anddoesnotperformhiscondition,theotherpartyistherebyfreedfromdoinghispart; but theparty that fails isnot freeduntil the otherparty releases him. Therefore, even though the Lord is freed fromperforminghiscondition,thatis,fromgivingmaneternallife,manisnotfreedfromhispart,eventhoughthestrengthtoobeyislost.Havinglostitbyhisowndefault,theobligationtoobediencestillremains.ThusAdamandhisoffspringarenomoredischargedfromtheirdutiesbecausetheylack the strength to do them, than a debtor is acquitted of his bondbecause he lacks themoney to pay it. And thus,Nomista, according toyourdesire,IhaveendeavouredtohelpyoutothetrueknowledgeoftheLawofWorks.

CHAPTERII.OFTHELAWOFFAITH,ORCOVENANTOFGRACE.

Ant.IBESEECHyousir,proceedtohelpustothetrueknowledgeoftheLawofFaith.

Evan. The Law of Faith is the same as the Covenant of Grace, or thegospel,whichsignifiesgood,merry,glad,andjoyfultidings—whicharethese:InGod’seternalknowledge,allthingsarepresent,andnothingispast or to come. Having foreseen man’s fall, He purposed before all

time,54andhepromisedintime,

55

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andheperformed in the fulnessof time,56 the sendingofhisSonJesus

Christintotheworldtohelpanddeliverfallenmankind.57

SECTIONI.—OFTHEETERNALPURPOSEOFGRACE.

Ant.Ibeseechyou,sir,letushearmoreofthesethings;andfirstofall,showushowwearetoconceiveofGod’seternalpurposeinsendingJesusChrist.

Evan. Why, here the learned frame a kind of conflict in God’s holyattributes.AndfromthelanguageofholyScripture,usingalibertywhichtheHolyGhostallowsthem,theyspeakofGodinthewayofmen—asifhewerereducedtosomestraitsanddifficultiesbythecross-demandsof

hisseveralattributes.58ForTruthandJusticestoodupandsaidthatman

had sinned, and therefore man must die; and so they called for thecondemnation of a sinful and therefore worthily accursed creature;otherwiseTruthandJusticemustbeviolated.ForYousaid(theysaidtoGod),“Inthatdaythatyoueatofthetreeofknowledgeofgoodandevil,youshalldiethedeath.”Mercy,ontheotherside,pleadedforfavour,andappealstothegreatcourtinheaven.

MODERNDIVINITY.41

Thereitpleads,saying,“Wisdom,andpower,andgoodness,haveallbeenmanifest in the creation; and anger and justice have beenmagnified inman’smiserythatheisnowplungedintobyhisfall.ButI,Mercy,have

not yet been manifested.”59 O let favour and compassion be shown

towardsman,woefully seduced and overthrown by Satan!” “Oh,” these

saidtoGod,60“Itisaroyalthingtorelievethedistressed;andthegreater

anyone is, the more placable and gentle he ought to be.” But Justicereplied, “If I am offended, I must be satisfied and havemy right; andtherefore I require thatman,whohas lost himself byhis disobedience,should,asaremedy,setobedienceagainstit,andsosatisfythejudgmentofGod.”ThereforethewisdomofGodbecameanumpire,anddevisedaway to reconcile them, concluding that before reconciliation could bemade,twothingsmustbeeffected:(1.)AsatisfactionofGod’sjustice.(2.)A reparation of man’s nature. These two things must be effected by amiddleandcommonperson,whohadbothzealtowardsGod,sothathemight be satisfied; and also compassion towardsman, so he might berepaired.Suchaperson,havingman’sguiltandpunishmenttransferredto him,might satisfy the justice of God; and having a fulness of God’sSpiritandholinessinhimself,hemightsanctifyandrepairthenatureof

man.61And this couldbenoneotherbutJesusChrist, oneof theThree

PersonsoftheblessedTrinity.

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Therefore,byhisFather’sordination,hisownvoluntaryoffering,andtheHoly Spirit’s sanctification, he was fitted for the business. Inconsequence, there was a special covenant or mutual agreementmadebetweenGodandChrist,asexpressedinIsa.53.10:ifChristwouldmakehimselfasacrificeforsin,thenhewould“seehisseed,hewouldprolonghisdays,andthepleasureoftheLordwouldprosperbyhim.”SotooinPsalm89.19,themerciesofthiscovenantbetweenGodandChristaresetforthunderthetypeofGod’scovenantwithDavid:“YouspokeinavisiontoyourholyOne,andsaid,IhavelaidhelpuponOnewhoismighty:”or,astheChaldeeexpoundsit,“Onemightyinthelaw.”It isas ifGodhadsaid,concerninghiselect,Iknowthatthesewillbreak,andneverbeableto satisfyme;but you are amighty and substantial person, able topay

me. Therefore I will look for my debt from you.62 As Pareus

63 well

observes,GodsaidtoChrist,asitwere,“Irequireallofwhattheyowemefromyourhands.”ThenChristsaid,“Behold,Icometodoyourwill!Inthevolumeofthebookitiswrittenofme,‘Idelighttodoyourwill,OmyGod! Indeed, your law is in my heart,’” Psalm 40.7-8. Thus Christ

assented.AndfromeverlastinghestruckhandswithGod64totakeman’s

natureonhimself;andtotakeman’snameforhimself;andtoenterinhis

steadinobeyinghisFather;andtodoallformanthatGodwouldrequire;and to yield in man’s flesh the price of the satisfaction of the justjudgment ofGod; and in the same flesh, to suffer the punishment thatmandeserved.Andsoheundertookthisunderthepenaltythatmanwas

to have undergone.65 Thus justice was satisfied, and alsomercy by the

LordJesusChrist.AndsoGodtookChrist’ssinglebond,forwhichChristisnotonlycalledthe“suretyof thecovenant forus,”Heb.7.22,but thecovenantitself,Isa.49.8.

MODERNDIVINITY.43

AndGod laidall uponhim, so thathemightbe sureof its satisfaction,protesting that he would not deal with us, nor somuch as expect anypaymentfromus—suchwashisgrace.AndthusourLordJesusChristentered into the same Covenant of Works that Adam did, to deliver

believers from it.66 He was content to be under all that commanding,

revenging authority, which that covenant had over them, to free themfromitspenalty. In thatrespect,Adamissaid tobea typeofChrist,asyouhaveitinRom.5.14,“whowasthetypeofhimthatwastocome.”Tothis purpose, the titles which the apostle gives these two, Christ andAdam, are exceedingly observable: he calls Adam the “first man,” andChrist our Lord the “secondman,” 1Cor. 15.47.He spoke of them as ifthere had never been anymoremen in theworld besides these two—therebymakingthemheadandrootofallmankind,havingasitwere,therest of the sons of men included in them. The first man is called the“earthyman;”thesecondman,Christ, iscalledthe“Lordfromheaven,”1Cor.15.47.Theearthymanhadallthesonsofmenbornintotheworldincluded in him; and so, in conformity to them, he is called the “first

man:”67 the secondMan,Christ, is called the “Lord fromheaven,”who

hadalltheelectincludedinhim,whoaresaidtobethe“firstborn,”andtohavetheir“nameswritten inheaven,”Heb.12.23.Thereforetheyareappositely called “heavenly men;” so that these two men, in God’saccount,stood

44THEMARROWOF

foralltherest.68AndthusyouseethattheLord,willingtoshowmercyto

the fallen creature, andwith that, tomaintain the authority of his law,took such a course as might best manifest his clemency and severity.Christ entered into covenant and became surety for man; and so he

became liable for man’s engagements: for he that answers as a suretymustpaythesamesumofmoneythatthedebtorowes.

Thus Ihave endeavoured to showyouhowweare to conceiveofGod’seternal purpose in sending Jesus Christ to help and deliver fallenmankind.

SECTIONII.—OFTHEPROMISE.

Sect.1.—ThePromisemadetoAdam.

Ant.Ibeseechyou,sir,proceedalsotothesecondthing;andfirsttelluswhen the Lord began to make a promise to help and deliver fallenmankind.

Evan.Itwasthesamedaythatmansinned,69whichIsupposewasthe

verysamedayhewascreated.70ForAdam,

MODERNDIVINITY.45

having become the child of wrath by his sin, and being subject to thecursebothinbodyandsoul,andseeingthatnothingwasduehimbutthewrathandvengeanceofGod,hewas“afraid,andsoughttohidehimselffrom the presence of God,” Gen. 3.10. Thereupon the Lord promisedChristtohim,sayingtotheserpent,“Iwillputenmitybetweenyouandthewoman,andbetweenyourseedandherseed;”he(thatistosay,theseedofthewoman,forsotheHebrewtextreads)“shallbreakyourhead,andyoushallbruisehisheel.”ThispromiseofChrist,thewoman’sseed(ver. 15), was the gospel; and it was the only comfort of Adam, Abel,Enoch, Noah, and the rest of the godly fathers, until the time of

Abraham.71

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Nom.Letmeaskyou,sir,whatgrounddoyouhavetothinkthatAdamfellthesamedayhewascreated?

Evan.MygroundforthisopinionisPsalm49.12;Mr.Ainsworth72makes

the13thversetobethistext,andreadsitthus,“Butmaninhonourdoes

notlodgeanight;heislikenedtobeaststhataresilenced.”73Thatmaybe

taken,hesays,bothforthefirstmanAdam,whodidnotcontinueinhisdignity,andforallhischildren.

Ant.But,sir,doyouthinkthatAdamandthoseothersunderstoodthat

promisedseedtomeanChrist?

Evan.Whocandoubt that theLordhadacquaintedAdamwithChrist,between the time of his sinning and the time of his sacrificing, eventhoughbothwereononeday?

Ant.ButdidAdamofferasacrifice?

MODERNDIVINITY.47

Evan.Canyouhaveanyquestionthatthebodiesofthosebeasts,whoseskinswentforacoveringforhisbody,wereimmediatelybeforeofferedinsacrificeforhissoul?Surelytheseskinscouldbenoneotherbutthoseofbeaststhatwereslainandofferedinsacrifice;forbeforeAdamfell,beastswerenotsubjecttomortalityorslaying.AndGod’sclothingofAdamandhiswifewithskinssignifiedthattheirsinandshamewerecoveredwithChrist’s righteousness. Andwithout question, the Lord had taught himthat his sacrifice signified his acknowledgment of his sin, and that helookedfortheSeedofthewoman,promisedtobeslainintheeveningofthe world, thereby to appease the wrath of God for his offence.UndoubtedlyAdamacquaintedhissons,CainandAbelwiththiswhenhetaughtthemalso,tooffersacrifice.Gen4.4

Ant.Buthowdoesitappearthatthissacrificingwastheverysamedaythathesinned?

Evan. It is said in John 7.30, concerning Christ, “That they sought totakehim, yet noman laidhands onhim, becausehis hourwasnot yetcome;” but after that when the time of his suffering was at hand, hehimselfsaid,John12.23,“Thehourhascome.”ThisdayisexpresslysetdownbytheEvangelistMarktobethesixthday,andninthhourofthatday,Mark15.34,42when“Christ, throughtheeternalSpirit,offereduphimselfwithoutspottoGod.”Heb9.14Now,ifyoucomparethiswithExo.12.6,youwillfindthatthepaschallamb,amostlivelytypeofChrist,wasofferedtheverysamedayandhour,eventhesixthday,andninthhourofthatday,whichwasat threeo’clock intheafternoon.AndtheScripturetestifiesthatAdamwascreatedtheverysamesixthday;andthisgivesusgroundtothinkthathesinnedthesameday.AnddonotthepreviouslydeclaredScripturesafforduswarranttobelievethatitwastheverysamehourofthatday,Gen.1.26,whenChristenteredmysticallyandtypicallyupontheworkofredemption, inbeingofferedasasacrifice forAdam’s

sin?74

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And surely we may suppose that the covenant (as you heard) beingbroken between God and Adam, justice would not have allowed onehour’s respite before it had proceeded to execution, to the destructionbothofAdamandthewholecreation,hadnotChrist,at thatverytime,stood as the ram (or rather the lamb) in the bush, and stepped in to

performtheworkofthecovenant.AndIconceivethatthisiswhySaint75

Johncallshimthe“Lambslain”fromthebeginningoftheworld,76Rev.

13.8. For as the first state of creation was confirmed by the covenantwhichGodmadewithman,andallcreaturesweretobeupheldbymeansof observing the law and condition of that covenant; so that covenantbeing broken byman, the world should have come to ruin, had it notbeen,as itwere,createdanew,andupheldby theCovenantofGrace inChrist.

Ant.Then,sir,youthinkthatAdamwassaved?

Evan.TheHebrewdoctorsholdthatAdamwasarepentantsinner,andtheysaythathewasbywisdom(thatistosay,byfaithinChrist)broughtoutofhis fall;yes,andtheChurchofGodholds, fornecessaryreasons,that he was saved by the death of Christ; yes, saysMr. Vaughan, it iscertain that he believed the promise concerning Christ, in whosecommemorationheofferedcontinualsacrifice;andintheassuranceofit,henamedhiswifeHevah[Eve],thatistosay,

MODERNDIVINITY.49

life,77andhecalledhissonSeth,settledorpersuadedinChrist.

Ant.Well,nowIampersuadedthatAdamdidunderstandthatthisseedofthewomanmeantChrist.

Evan.Assureyourself thatnotonlyAdam,butall therestof thegodlyfatherssounderstoodit,asmanifestedintheTargum,orChaldeeBible,which is the ancient translation of Jerusalem. It has it thus: “Betweenyoursonandherson;”addingfurther,bywayofcomment,“So long,Oserpent,as thewoman’schildrenkeep the law, theykillyou!Andwhentheycease todoso,yousting themin theheel,andhavepower tohurtthemmuch;butwhereas for theirharmthere isa sure remedy, foryouthere is none; for in the last days they shall crush you all to pieces, bymeansofChristtheirking.”Andthisiswhatsupportedandupheldtheir

faithuntilthetimeofAbraham.

Sect.2—ThePromiserenewedtoAbraham.

Ant.Whatfollowedthen?

Evan.Why,thenthepromisewasturnedintoacovenantwithAbrahamandhisseed,andoftenrepeated,sothatinhisseedallnationswouldbe

blessed,78Gen.12.3;18.18;and22.18.Thispromiseandcovenantwasthe

veryvoiceitselfofthegospel,beingatruetestimonyofJesusChrist.

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TheapostlePaulbearswitness to this, saying “theScripture, foreseeingthatGodwouldjustifytheGentilesthroughfaith,preachedtheGospeltoAbraham beforehand,” Gal. 3.8, saying, “In you, all the nations of theearth shall be blessed.” And to better confirm Abraham’s faith in thispromise of Christ, it is said inGen. 14.19, thatMelchisedec came forthandmethim,andblessedhim.Now,theapostlesaysinHeb.7.1-3,and6.20, “ThisMelchisedecwasapriestof themosthighGod,andkingofrighteousness,andkingofpeace,withoutfatherandwithoutmother;andso he was like the Son of God, who is a priest forever, in the order ofMelchisedec;” and both king of righteousness and king of peace, Jer.23.6;Isa.9.6;indeed,heiswithoutfatherastouchinghismanhood,andwithout mother as touching his godhead. By this we are given tounderstand that itwas the purpose ofGod thatMelchisedec should, intheseparticulars,resemblethepersonandofficeofJesusChrist,theSonof God; and by God’s own appointment, he was a type of Christ toAbraham,toratifyandconfirmthepromisemadetohimandtohisseed

in respect to the eternal covenant;79 namely, that he and his believing

seedwouldbeblessedinChrist,asMelchisedechadblessedhim.80Now,

letme tell youmore: some have thought itmost probable, and indeedhavesaidthat ifwesearchoutthistruthwithoutpartiality,wewill findthat thisMelchisedec,who appeared toAbraham,was none other thanthe Son of God, manifested by a special dispensation and privilege toAbraham in the flesh, who is therefore said to have “seen his day and

rejoiced.81John8.56.Moreover,inGen.15.17wereadthattheLordagain

confirmedthiscovenantwithAbraham; forwhenAbrahamhaddividedthe beasts, God came between the parts like a smoking furnace and aburninglamp,

MODERNDIVINITY.51

which,82 as some have thought, primarily typified the torment and

rending ofChrist; and the furnace and fiery lamp typified thewrath ofGodwhich ranbetween, yetdidnot consume the rentand tornnature.

And the blood of circumcision typified the blood of Christ;83 and the

resolved sacrificing of Isaac onMount Moriah, by God’s appointment,prefigured and foreshowed that, by offering up Christ — the promisedseed — in the very same place, all nations would be saved. Now thiscovenant, thus made and confirmed with Abraham, was renewed withIsaac,Gen.26.4,andmadeknowntoJacobbyJesusChristhimself.ForthatmanwhowrestledwithJacobwasnoneother than themanChristJesus; for he himself said that Jacobwould be called Israel, awrestlerandprevailerwithGod; andJacob called thenameof theplacePeniel,becausehehad“seenGodfacetoface,”Gen.32.28,30.AndJacobleftitby his last will to his children in these words, “The sceptre shall notdepart from Judah, nor a lawgiver from between his feet, till Shilohcomes,”Gen.49.10;thatistosay,kingswillcomefromJudahoneafteranother, andmany innumber, till at last theLordJesus comes,who isKing of kings and Lord of lords; or as the Targum of Jerusalem andOnkelostranslateit,untilChristtheAnointedcomes.

Nom.But,sir,areyousurethatthispromisedseedwasmeantofChrist?

Evan. The apostle puts that out of doubt, Gal. 3.16, saying, “Now the

promisesweremade toAbrahamand to his seed.84He does not say—

andtoseeds,asofmany,butasofone,andtoyourseed,whichisChrist.”85Andnodoubtthesegodlypatriarchssounderstoodit.

Ant.But,sir,thegreatpromisethatwasmadetothem,asIconceiveit,and which they seemed to have the most regard for, was the land ofCanaan.

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Evan.There isnodoubtthatthesegodlypatriarchssawtheirheavenlyinheritance(byChrist)throughthepromiseofthelandofCanaan,astheapostletestifiesaboutAbraham,Heb.11.9,10,saying,“Hesojournedinastrangecountry,andlookedforacityhavingfoundations,whosebuilderandmakerisGod.”“Bythisitisevident,”saysCalvin(Instit.p.204)“thatthe height and eminence of Abraham’s faith was looking for aneverlasting life inheaven.”Hegivesasimilar testimonyofSarah,Isaac,

andJacob,saying,“Allthesediedinthefaith,”86Heb.11.13—implying

thattheydidnotexpecttoreceivethefruitofthepromisetillafterdeath.And therefore, in all their travails, they had before their eyes theblessednessofthelifetocome.ThiscausedoldJacobtosayathisdeath,“Lord, I have waited for your salvation,” Gen. 49.18. The Chaldeeparaphrase expounds thisphrase thus, “Our fatherJacobdidnot say, Iexpect the salvation of Gideon, son of Joash, which is a temporalsalvation, nor the salvation of Samson, son of Manoah, which is atransitory salvation, but the salvation of Christ, the Son of David, whoshallcome,andbringuntohimselfthesonsofIsrael,whosesalvationmysouldesires.”Andsoyouseethatthiscovenant,madewithAbrahaminChrist, was the comfort and support of these and the rest of the godlyfathers,untiltheirdepartureoutofEgypt.

Ant.Andwhatfollowedthen?

Evan.Why, thenChrist Jesuswasmost clearlymanifested to them inthePassover lamb; for as that lambwas tobewithout spotorblemish,Exo.12.5,evensowasChrist,1Pet.1.19.AndasthatlambwastakenupthetenthdayofthefirstnewmooninMarch,evenso,ontheverysamedayof thesamemonth,Christ came toJerusalemtosufferhispassion.Andasthatlambwaskilledonthefourteenthdayatevening, justthen,onthesamedayandatthesamehour,Christgaveuptheghost;andasthebloodofthat lambwastobesprinkledontheIsraelites’doors,Exo.12.7,evensothebloodofChristissprinkledonbelievers’heartsbyfaith,1Pet.1.2.AndtheirdeliveranceoutofEgyptwasafigure

MODERNDIVINITY.53

oftheirredemptionbyChrist,87theirpassingthroughtheRedSeawasa

typeofbaptism,88whenChristwastocomeintheflesh;andtheirmanna

inthewilderness,andwateroutoftherock,resembledthesacramentofthe Lord’s Supper; and hence it is that the apostle says, 1Cor. 10.2-4,“They all ate the same spiritual food, and all drank the same spiritualdrink;fortheydrankofthatspiritualRockthatfollowedthem,andthatRock was Christ.” And when they had come toMount Sinai, the LorddeliveredtheTenCommandmentstothem.

Sect.3.—TheLaw,astheCovenantofWorks,addedtothePromise.

Ant.ButweretheTenCommandments,astheyweredeliveredtothem

onMountSinai,theCovenantofWorksornot?

Evan.TheyweredeliveredtothemastheCovenantofWorks.89

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Nom. But, by your favour, sir, you know that these people were theposterityofAbraham,andthereforewereunderthatCovenantofGracewhich Godmadewith their father. Therefore I do not think they weredeliveredtothemastheCovenantofWorks;foryouknowtheLordneverdelivers the Covenant ofWorks to anywho are under the Covenant ofGrace.

Evan.Indeeditistrue,theLorddidmanifestsomuchlovetothebodyofthisnation,thatallthenaturalseedofAbrahamwereexternally,andby profession, under the Covenant of Grace made with their fatherAbraham—thoughitistobefearedthatmanyofthemwerestillunder

theCovenantofWorksmadewiththeirfatherAdam.90

Nom.Butsir,youknowthatintheprefacetotheTenCommandments,theLord callshimself by thenameof theirGod in general; therefore it

wouldseemtheywereallthepeopleofGod.91

MODERNDIVINITY.55

Evan.That isnottothepurpose;92 formanywickedandungodlymen,

beinginthevisiblechurchandundertheexternalcovenant,

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arecalledthechosenofGodandthepeopleofGod,eventhoughtheyarenotso.Inlikemanner,manyoftheseIsraeliteswerecalledthepeopleofGod,eventhoughindeedtheywerenotso.

MODERNDIVINITY.57

Nom. But, sir,was the sameCovenant ofWorksmadewith them thatwasmadewithAdam?

Evan.Forthegeneralsubstanceoftheduty,thelawdeliveredonMountSinai,andformerlyengravenonman’sheart,wasoneandthesamelaw;so that atMountSinai, theLorddeliverednothingnew—only it camemore gently to Adam before his fall; but after his fall it came withthunder.

Nom.Yessir,butasyousaidyourself,theTenCommandments,asthey

were written in Adam’s heart, were but thematter of the Covenant ofWorks,andnotthecovenantitself,tilltheformwasannexedtothem—that is tosay, tillGodandmanwereagreedon it.Now,wedonot findthatGodandthesepeopleagreeduponanysuchtermsatMountSinai.

Evan. Indeed;93 do you say so? Do you not remember that the Lord

consentedandagreed,

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whenhesaidinLev.18.5,“Youshallthereforekeepmystatutesandmyjudgments,whichifamandoes,heshallliveinthem;”andinDeu.27.26,whenhe said, “Cursed ishe thatdoesnot confirmall thewordsof thislaw, todo them?”Anddoyounot remember that thepeopleconsentedandagreedwhentheysaid,Exo.19.8,“AllthattheLordhasspoken,wewill do?”Anddoesnot the apostle Paul give evidence that thesewordswere the form of the Covenant ofWorks, when he says in Rom. 10.5,“Moses describes that righteousness which is of the law, that themanwhodoesthesethingsshallliveinthem;”andwhenhesaysinGal.3.10,“For it is written, Cursed is everyone that does not continue to do all

things written in the book of the law?”94 And in Deu. 4.13, Moses

expresslycallsitacovenantsaying,“Andhedeclaredhiscovenanttoyou,whichhecommandedyoutoperform,eventheTenCommandments;andhewrote themon tablets of stone.”Now, thiswas not theCovenant ofGrace;forspeakingofthiscovenantafterwardsinDeu.5.3,Mosessays,“Goddidnotmakethiscovenantwithyourfathers,butwithyou;”andby“fathers”maybemeant (saysMr.Ainsworth) all thepatriarchsback to

Adamwho had the promise of the covenant of Christ.95 Therefore, if it

hadbeentheCovenantofGrace,hewouldhavesaid,Goddidmakethis

covenantwiththem,ratherthanhedidnot.96

MODERNDIVINITY.59

Nom.Anddoanyofourgodlyandmodernwritersagreewithyouonthispoint?

Evan. Yes, indeed. Polonus says, “The Covenant of Works is that inwhichGodpromiseseverlastinglifetoamanwhoinallrespectsperformsperfect obedience to the Law of Works, adding to it threatenings ofeternaldeath if hedoesnotperformperfect obedience to it.GodmadethiscovenantinthebeginningwiththefirstmanAdam,whilehewasinthe first estate of integrity.God repeated andmade the same covenant

againbyMoseswiththepeopleofIsrael.”AndDr.Preston,97ontheNew

Covenant(p.317)says,“TheCovenantofWorksrunsintheseterms,‘Dothis and you shall live, and Iwill be yourGod.’ Thiswas the covenantwhichwasmadewithAdam,andthecovenantthatisexpressedbyMosesintheMoralLaw.”AndMr.Pemble(Vind.Fid.p.152)says,

“BytheCovenantofWorks,weunderstandwhatwecall inoneword‘thelaw,’namely,thatmeansofbringingmantosalvation,whichisbyperfect obedience to the will of God. There are also two respectiveadministrations of it: the First is with Adam before his fall, whenimmortalityandhappinesswerepromised toman,andconfirmedbyanexternalsymbolof the treeof life,oncondition thathecontinuedobedienttoGodinthatparticularcommandmentofnoteatingofthetreeofknowledgeofgoodandevil,aswellas inallotherthings.TheSecond administration of this covenant was renewing it with theIsraelitesatMountSinai.There,afterthelightofnaturebegantogrowdarker,andcorruptionhadintimewornoutthecharactersofreligion

andvirtuethatwerefirstgraveninman’sheart,98Godrevivedthelaw

byacompendiousandfulldeclarationofallthedutiesrequiredofmantowards God and his neighbour, as expressed in the Decalogue.Accordingtothetenorofthislaw,GodenteredintocovenantwiththeIsraelites,

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promisingtobetheirGodinbestowingonthemalltheblessingsoflifeandhappiness,onconditionthattheywouldbehispeople,obeyingallthings that he had commanded. They accepted this condition,promising absolute obedience, Exo. 19.8, ‘All things which the Lordhassaid,wewilldo;’andalsosubmittingthemselvestopunishmentincasetheydisobeyed,saying,‘Amen’tothecurseofthelaw,‘Cursediseveryone that does not confirm all thewords of the law: and all thepeopleshallsay,Amen.’”Deu27.26

AndMr.Walker,ontheCovenant(p.128)says,that“thefirstpartofthecovenant which God made with Israel at Horeb, was nothing but a

renewingoftheoldCovenantofWorks99whichGodmadewithAdamin

paradise.” And it is generally laid down by our divines that we are

deliveredfromtheLawbyChrist,asitisacovenant.100

Nom. But, sir, were the children of Israel better able at this time to

performtheconditionoftheCovenantofWorks,thaneitherAdamoranyof the old patriarchs were, that God should renew it with them now,ratherthanbefore?

Evan.No,indeed.Goddidnotrenewitwiththemnowandnotbefore,because they were better able to keep it, but because they had greaterneed to bemade acquaintedwithwhat theCovenant ofWorks is, thanthosebefore.ForthoughitistruethattheTenCommandments—whichat first were perfectly written in Adam’s heart — were greatly

obliterated101 by his fall, yet some impressions and relics of it still

remaine.102AndAdamhimselfwasverysensibleofhisfall,andtherestof

thefatherswerehelpedbytradition.103And,Cameronsays,

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“Godspoketothepatriarchsfromheaven,yes,andhespoketothemby

hisangels,”104butbythistime,sinhadalmostobliteratedanddefacedthe

impressionsofthelawwrittenintheirhearts.105Theyweresocorrupted

bybeing inEgypt so long, that the instructionsandordinancesof theirfatherswerealmostwornoutofmind.AndtheirfallinAdamwasalmostforgotten,astheapostletestifiesinRom.5.13-14,saying,“Beforethetimeofthelaw,sinwasintheworld,butsinisnotimputedwhenthereisnolaw.”Indeed,inthatlongcourseoftimebetweenAdamandMoses,menhad forgotten what sin was. So, although God hadmade a promise ofblessing toAbrahamand toallhis seedwhowouldpleadan interest in

it,106 these people at this time were proud and secure, and heedless of

theirestate.Though“sinwasinthem,anddeathreignedoverthem,”yet

beingwithoutalawtoevidencethissinanddeathtotheirconsciences,107

theydidnot impute it to themselves; theywouldnotadmit itorchargethemselveswithit.Andso,asaconsequence,theyfoundnoneedtoplead

the promise made to Abraham.108 Therefore, Rom. 5.20, “the law

entered,” thatAdam’soffenceand theirownactual transgressionmightabound.Sothatnow,theLordsawitwasnecessarythatthereshouldbeanew edition and publication of the Covenant of Works — to soonercompeltheelectunbelieverstocometoChrist,thepromisedseed—andthatthegraceofGodinChristmightappearmoreexceedinglyglorioustotheelectbelievers.SothatyouseetheLord’sintentioninthiswasthat,bylookingatthiscovenant,

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theymightbe remindedwhat their duty of oldwas,when theywere inAdam’s loins; yes, andwhat their duty stillwas, if theywould stand tothat covenantandgo theoldandnaturalway towork.Yes, andherebytheywerealsotoseewhattheirpresentinfirmitywasinnotdoingtheir

duty.109 So that, seeing it was impossible to obtain life by that way of

works first appointed in paradise, they might be humbled, and moreheedfully mind the promise made to their father Abraham, and thushastentolayholdontheMessiah,orpromisedSeed.

Nom. Then sir, it seems that the Lord did not renew the Covenant ofWorks with them, to the intent that they would obtain eternal life byyieldingobediencetoit?

Evan.No,indeed;GodnevermadetheCovenantofWorkswithanyman

since the fall, eitherwith the expectation thathewould fulfil it,110 or to

givehimlifebyit;forGodneverappointsanythingtoanendtowhichitisutterlyunsuitableandimproper.Nowthelaw,asitistheCovenantof

Works,hasbecomeweakandunprofitableforthepurposeofsalvation;111

and thereforeGodhasneverappointed it toman, since the fall, to thatend.Andbesides,itismanifestthatthepurposeofGodinthecovenantmadewithAbraham,wastogivelifeandsalvationbygraceandpromise.Andtherefore,hispurposeinrenewingtheCovenantofWorkswasnot,nor could it be, to give life and salvation byworking. For then therewouldhavebeencontradictions inthecovenants,andinstability inGodwhomade them.Therefore let noman imagine thatGodpublished theCovenantofWorksonMountSinai,asthoughhehadbeenmutable,andsochangedhisdeterminationinthatcovenantmadewithAbraham;norletanymansuppose thatGodnow, in theprocessof time,has foundabetter way for man’s salvation than he knew before. For just as theCovenantofGracemadewithAbrahamwouldhavebeenneedlessiftheCovenant ofWorks made with Adam had given him and his believingseed life, so once the Covenant of Grace wasmade, it was needless torenewtheCovenantofWorksafter, totheendthatrighteousnessof lifecouldbehadbyobservingit.

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This will still more evidently appear if we consider that the apostle,speakingoftheCovenantofWorksasitwasgivenonMountSinai,says,

“Itwasaddedbecauseoftransgressions,”Gal.3.19.ItwasnotsetupasasolidruleofrighteousnessasitwasgiventoAdaminparadise,butitwas

addedorput to thatpurpose;112 itwasnot setupas a thing in largeby

itself.

Nom.Then,sir,itwouldseemthattheCovenantofWorkswasaddedtotheCovenantofGrace,tomakeitmorecomplete.

Evan.No!Youarenottounderstandtheapostleassayingitwasaddedasan ingredient,asapartof theCovenantofGrace,as if thatcovenanthadbeenincompletewithouttheCovenantofWorks.Forthenthesamecovenant would have consisted of contradictory materials, and so itwouldhavedefeateditself.Fortheapostlesays,“Ifitisbygrace,thenitisnomoreofworks;otherwisegraceisnomoregrace:butifitisofworks,thenitisnomoreofgrace;otherwiseworkisnomorework,”Rom.11.6.But it was added by way of subserviency and attendance, to betteradvanceandmakeeffectualtheCovenantofGrace.Sothat,althoughthesamecovenantthatwasmadewithAdamwasrenewedonMountSinai,yetIstillsaythat itwasnotforthesamepurpose.Forthis iswhatGodaimedatinmakingtheCovenantofWorkswithmaninhisinnocency:to

have that which was his due from man.113 But God made it with the

Israelitesfornootherendthanthatman,beingtherebyconvincedofhisweakness, might flee to Christ. So that it was renewed only to help

forwardandintroduceanotherandabettercovenant114—andsotobea

manuduction115 to Christ — that is, to uncover sin, to waken the

conscience,andtoconvincethemoftheirownimpotency,andsotodrivethemoutofthemselvestoChrist.

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Knowthen, Ibeseechyou, thatall thiswhile therewasnootherwayoflife given, either inwhole or part, than theCovenant ofGrace. All thiswhileGodonlypursuedthedesignofhisowngrace.Andtherefore,therewasnoinconsistencyeither inGod’swillor inhisacts—onlysuchwashis mercy, that he subordinated the Covenant of Works, and made itsubservient to theCovenantofGrace, anddid so to tend to evangelicalpurposes.

Nom. Yet, sir, I think it is somewhat strange that the Lord would setthemupondoingthe law,andpromisethemlife fordoingso,yetneverintendit.

Evan.Thoughhedidso,heneitherrequiredfromthemwhatwasunjust,nordidhedissemblewiththeminthepromise.FortheLordmayjustlyrequireperfectobedienceatallmen’shands,byvirtueof that covenantwhichwasmadewiththeminAdam.Andifanymancouldyieldperfectobedience to the law, both in doing and suffering it, he would haveeternallife.Forwemaynotdeny(saysCalvin)thattherewardofeternal

salvationbelongs to theupright obedience of the law.116Godknewwell

enoughthattheIsraeliteswereneverabletoyieldsuchobedience,yethesawfittopropoundeternallifetothemontheseterms,sohemightspeaktothemintheirowninclination,as indeedwasfitting.Fortheyswelledwithamadassuranceinthemselves,saying,“AllthattheLordcommandswewilldo,”andbeobedient,Exo.19.8.Well,saidtheLord,ifyouwoulddo it, why, here is a law to be kept; and if you can fully observe therighteousnessofit,youshallbesaved.Hewaspurposelysendingthemtothelawtoawakenandconvincethem,tosentenceandhumblethem,andtomakethemseetheirownfollyinseekinglifethatway.Inshort,hedidittomakethemseethetermsunderwhichtheystood,sothattheymightbebroughtoutofthemselves,andexpectnothingfromthelawinrelationtolife,buttoexpectallfromChrist.ForhowwouldamanseehisneedforlifebyChrist, ifhedoesnot first see thathehas fallen fromthewayoflife?Andhowwouldheunderstandhowfarhehadstrayedfromthewayof life, unless he first finds what that way of life is? Therefore it wasnecessary for the Lord to dealwith them in such amanner as to drivethemoutofthemselves,andfromallconfidenceintheworksofthelaw,

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sothat,byfaithinChrist,theymightobtainrighteousnessandlife.Andinjustthisway,ourSaviourdealtwiththatyoungexpounderofthelaw,in Mat. 19.16, who it seems was sick from the same disease: “GoodMaster,”hesays,“whatshallIdothatImayinheriteternallife?”Hedoesnot,saysCalvin,simplyaskwhichwayorbywhatmeansheshouldcometoeternallife,butwhatgoodheshoulddotogetit.Bythisitappearsthathewasaproudjusticiary,onethatswelledinhisfleshlyopinionthathecouldkeepthelaw,andbesavedbyit.Thereforeheisworthilysenttothelawtoworkhimselfweary,andtoseehisneedtocometoChristforrest.AndthusyouseethattheLordaddedafierylawtotheformerpromisesmadetothefathers.Hegavethislawtostubbornandstiff-neckedIsraelatMount Sinai, in thunder and lightning, andwith a terrible voice, bywhich to break and tame them, andmake them sigh and long for the

promisedRedeemer.

Sect.4.—ThePromiseandCovenantwithAbrahamrenewedwiththeIsraelites.

Ant.And,sir,didthelawproducethiseffectinthem?

Evan.Yesindeed,itdid;asitwillappearifyouconsiderthatalthough,before publishing this covenant, they were exceedingly proud andconfidentoftheirownstrengthtodoallthattheLordwouldhavethemdo. Yet when the Lord came to deal with them as men under theCovenantofWorks—inshowinghimselfaterriblejudge,sittingonthethroneofjusticelikeamountainburningwithfire,summoningthemtocome before him by the sound of a trumpet (yet not to touch themountain without amediator)Heb. 12.19, 20— they were not able toendure the voice of hiswords, nor abidewhatwas commanded, so farthatMoseshimself fearedandquaked—andallof themsofeared,andshook,andshivered, that theirpeacockfeatherswerenowpulleddown.This terrible show in which God gave his law on Mount Sinai, saysLuther,representedtheuseof the law.Therewasasingularholiness inthepeopleofIsraelwhocameoutofEgypt;theygloriedandsaid,“Wearethe people ofGod;wewill do all that the Lord commands.”Moreover,Mosessanctifiedthem,andbadethemtowashtheirgarments,andpurifythemselves,andpreparethemselvesagainstthethirdday:therewasnotoneofthemwhowasnotfullofholiness.Thethirdday,Mosesbringsthepeopleoutof their tents to themountain, in the sightof theLord, thattheymighthearhisvoice.What followed then?Why,when theybeheldthehorriblesightofthemountainsmokingandburning,theblack

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cloudsandlightningflashingupanddowninthishorribledarkness,andheard the sound of the trumpet blowing long, and growing louder andlouder, theywere afraid. Standing far off, theydidnot say toMoses asbefore, “All that theLordcommandswewilldo;”but instead, “you talkwithus,andwewillhear;butdonotletGodtalkwithus,lestwedie.”Sothat now they saw they were sinners, and had offended God; andthereforetheystoodinneedofamediatortonegotiatepeace,andentreatforreconciliationbetweenGodandthem.AndtheLordhighlyapprovedoftheirwords,asyoumayseeinDeu.5.28,whereMoses,repeatingwhatthey had said, adds further: “The Lord heard the voice of your wordswhenyouspoketome,andtheLordsaidtome,Ihaveheardthevoiceof

thewordsofthispeople,whichtheyhavespokentoyou;theyhavewellsaid all that they have spoken,” namely: in desiring a mediator.Therefore,Iaskyoutonoticethattheywerenotcommendedforsaying,“AllthattheLordcommandswewilldo.”“So,”saysagodlywriter,“they

werenotpraised foranythingother thandesiringamediator;”117Upon

this, the Lord promised Christ to them, even asMoses testifies saying,“TheLordyourGodshallraiseupforyouaprophetlikeme,fromamong

you,evenof yourbrethren.Youshallhearken118 tohimaccording toall

that you desired from the Lord your God in Horeb, in the day of theassemblywhenyou said,Letmehear thevoiceof theLordmyGodnomore,norseethisgreatfireanymore,sothatIdonotdie:andtheLordsaid tome.Theyhavespokenwell, Iwill raise themupaprophet fromamongtheirbrethrenlikeyou,

MODERNDIVINITY.67

andIwillputmywordsinhismouth,andheshallspeaktothemallthatI

commandhim.”119AndtoassureusthatChristwastheprophetspokenof

here, Jesus himself says to the Jews, John 5.46, “If you had believedMoses,youwouldhavebelievedme;forhewroteofme.”AndtheapostlePeterwitnesses inActs3.22thatthiswaswhathewroteofhim;andsodoesthemartyrStepheninActs7.37.Thusyousee,whentheLordhadhumbledthembymeansoftheCovenantofWorksmadewithAdam,andmade themsigh forChrist, thepromisedSeed,herenewed thepromise

withthem,yes,andtheCovenantofGracemadewithAbraham.120

Ant. I beg you, sir, how does it appear that the Lord renewed thatcovenantwiththem?

Evan. Itplainlyappears in this: thatbyMoses theLordgave themtheLeviticallaws,andordainedthetabernacle,theark,andthemercy-seat,which were all types of Christ.Moreover, Lev. 1.1, “The Lord called to

Mosesandspoketohimoutofthetabernacle,”121andcommandedhimto

writetheLeviticallawsandtabernacleordinances;tellinghimalso,Exo.34.27, “that in the tenor of thesewords, he hadmade a covenantwith

him,andwithIsrael.”122SoMoseswrotethoselaws,itsaysinExo.24.4,

notintabletsofstone,

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but in an authentic book,123 says Ainsworth, called the Book of the

Covenant.Mosesreadthisbookintheaudienceofthepeople,Exo.24.7,and the people consented to it. Then Moses sent young men of the

childrenofIsrael—thosewhowerefirst-born,124andthereforeservedas

priestsuntilthetimeoftheLevites—tooffersacrificesofburntofferingsandpeace-offeringsto theLord.He“tookthebloodandsprinkled itonthepeopleandsaid,BeholdthebloodofthecovenantwhichtheLordhasmade with you concerning these things.” By this they were taught, byvirtueofblood,thatthiscovenantbetweenGodandthemwasconfirmed;andthatChrist,byhisshedblood,wouldsatisfyfortheirsins.Forindeed,theCovenantofGraceexistedbeforethecomingofChrist,sealedbyhis

bloodintypesandfigures.125

Sect.5.—TheCovenantofGrace,undertheMosaicDispensation.

Ant. But, sir, was this in everyway the same covenant thatwasmadewithAbraham?

Evan.SurelyIbelievethatreverendBullingerspokeverytrulywhenhesaid thatGod gave these people no other religion innature, substance,andmatteritself,differingfromthelawsoftheirfathers;thoughinsomerespects,headdedtoitmanyceremoniesandcertainordinances.

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He did this to keep theirminds in expectation of the coming of Christwhomhehadpromisedtothem;andtoconfirmtheminlookingforhim,lesttheygrowfaint.AndjustastheLordbytheseceremonies,asitwereledthembythehandtoChrist,sohemadethemapromiseofthelandofCanaan, and outward prosperity in it, as a type of heaven and eternalhappiness. So that the Lord dealt with them as with children in theirinfancyandunder-age,leadingthemtoheavenlyandspiritualthingsby

thehelpofearthlythings,becausetheywerebutyoungandtender,126and

did not have that measure and abundance of the Spirit which he hasbestowedonhispeoplenowunderthegospel.

Ant.And, sir,doyou think that these Israelitesat this timesawChristandsalvationbyhiminthesetypesandshadows?

Evan. Yes; there is no doubt thatMoses and the rest of the believersamongtheJewssawChristinthem,“For,”saysTyndale,“thoughallthesacrificesandceremonieshadastar-lightofChrist,someofthemhadthe

lightofbroadday,alittlebeforethesun-rising;”andtheyexpressedhim,alongwiththecircumstancesandvirtueofhisdeath,asplainlyas ifhispassionhadbeenactedonascaffold—“somuchso,”hesays,“thatIamfullypersuaded,andcannothelpbutbelieve,thatGodhadshownMosesthesecretsofChrist,andtheverymannerofhisdeath,beforehand.”Andtherefore,IhavenodoubtthattheyofferedtheirsacrificesbyfaithintheMessiah, as the apostle testifies of Abel inHeb. 11.4. I say, there is noquestionthateveryspiritualbelievingJew,whenhebroughthissacrificetobeoffered,andaccordingtotheLord’scommand,laidhishandsonitwhileitwasstillalive(Lev.1.4),andacknowledgedfromhisheartthathe

himselfhaddeservedtodie—butbythemercyofGodhewassaved,127

andhisdesert128waslaiduponthebeast.

129Andjustasthatbeastwasto

die andbe offered in sacrifice for him, sohe believed that theMessiahwould come and die for him, onwhomhe put his hands— that is, on

whomhelaidallhisiniquitiesbythehandoffaith.130

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SothatasBezasaysonJob1,“Thesacrificeswereholymysteriestothem,in which, as if in a mirror, they saw themselves to their own

condemnation before God,131 and also beheld the mercy of God in the

promisedMessiah, who was to be exhibited in time.” “And therefore,”says Calvin in his Institutes, p. 239, “the sacrifices and satisfactoryofferings were called Ashemoth, which properly signifies sin itself, toshow thatJesusChristwas to comeandperformaperfect expiationby

givinghisownsoultobeanasham,thatis,asatisfactoryoblation.’’132

Therefore, you may assure yourself that just as Christ was always setbeforethefathersintheOldTestament,towhomtheymightdirecttheirfaith;andjustasGodneverputtheminhopeofanygraceormercy,nor

evershowedhimselfgoodtothemwithoutChrist;133evenso,thegodlyin

theOldTestamentknewChristbywhomtheyenjoyedthesepromisesof

God, and they were joined to him.134 Indeed, the promise of salvation

neverstoodfirmtillitcametoChrist.135Andtherewastheircomfortinall

theirtroublesanddistresses,asitissaidofMosesinHeb.11.26,27,“He

endured as seeing him who is invisible,136 esteeming the reproach of

Christ greater riches than the treasures of Egypt; for he looked to therecompenseofreward.”

And so, as Ignatius says, the prophets were Christ’s servants who,foreseeinghiminspirit,bothwaitedforhimastheirmaster,andlookedforhimastheirLordandSaviour,saying,“Heshallcomeandsaveus.”

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AndsosaysCalvin,Institut.p.207,“Asoftenastheprophetsspeakoftheblessednessof the faithful, theperfect imagethat theypaintedof itwassuch that itmight forcemen'sminds out of the earth, and of necessityraise them up to consider the felicity of the life to come.” So we mayassuredly concludewithLuther, that all the fathers,prophets, andholykingswererighteous,andsavedbyfaithinChristtocome.Soindeed,asCalvin says in his Institutes, p. 198, they “were all partakers of onesalvationwithus.”

Ant.But,sir,theScripturesseemtospeakasthoughtheyweresavedoneway,andweanother;foryouknowtheprophetJeremiahmakesmentionofatwofoldcovenant.Therefore it issomewhatstrangetomethattheywouldpartakeofthesamewayofsalvationasus.

Evan. Indeed, it is true. The Lord bequeathed to the fathersrighteousness, life, and eternal salvation, in and through Christ theMediator,notyethavingcomeintheflesh,butpromised.AndtousintheNew Testament, he gives and bequeaths these to us in and throughChrist,havingcomealready,andhavingactuallypurchasedthemforus.TheCovenantofGracewassealedbyhisbloodintypesandfiguresbefore

thecomingofChrist—butathisdeathinhisflesh,137 itwassealedand

ratified by his blood, actually and indeed shed for our sins. The oldcovenantwastemporaryandchangeableinrespecttotheoutwardformand manner of sealing; and therefore the types ceased, and only thesubstance remains firm. But the seals of the new covenant areunchangeable, being commemorative: they show the Lord’s death until

he comes again.138 Their covenant first and chiefly promises earthly

blessings.139 In and under these, it signified and promised all spiritual

blessings and salvation; but our covenant promises Christ and hisblessingsinthefirstplace,andafterthem,earthlyblessings.

Thereweretheseandsomeothercircumstantialdifferencesinregardtoadministrationbetweentheirwayofsalvation,orCovenantofGrace,andours. Thismoved the author of theHebrews,Heb.8.7, 8, to call theirs“old,”andours“new;”butinregardtotheirsubstance,theywereoneand

thesame.140

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Forinallcovenantsthisisacertainrule:“Ifthesubjectmatter,thefruit,andtheconditions,arethesame,thenthecovenantisthesame.”Andinthese covenants, JesusChrist is the subjectmatter of both; salvation is

the fruit of both; and faith is the condition of both.141 Therefore I say,

thoughtheyarecalledtwo,yettheyarebutone.Thisisconfirmedbytwofaithfulwitnesses:theoneistheapostlePeterwhosaysinActs15.11,“WebelievethatthroughthegraceofourLordJesusChrist,weshallbesavedeven as they were;” meaning the fathers in the Old Testament; this isevidentintheprecedingverse.TheotheristheapostlePaulwhosaysinGal. 3.6-7, “Abraham believed God, and it was accounted to him forrighteousness; know therefore, that those who are of faith, are thechildrenofAbraham.”Bythistestimony,saysLutherontheGalatians,p.116,“wemayseethatthefaithofourfathersintheOldTestament,andourfaithintheNew,isalloneinsubstance.

Ant. But could those who lived so long before Christ, apprehend hisrighteousnessbyfaithfortheirjustificationandsalvation?

Evan.Yes,indeed.ForasMr.Forbes,onJustification,p.90,trulysays,it isaseasyfor faithtoapprehendtherighteousnesstocome,as it is toapprehend the righteousness that is past. Therefore, as Christ’s birth,obedience, and death, were as effectual to save sinners in the OldTestament as they are now, so all the faithful forefathers from thebeginning, partookof the samegracewithus, by believing in the sameJesusChrist.And so theywere justifiedbyhis righteousness, andweresavedeternallybyfaithinhim.

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ItwasbyvirtueofthedeathofChristthatEnochwastranslated,sothatheshouldnotseedeath;andEliaswastakenupintoheavenbyvirtueofChrist’sresurrectionandascension.Sothatfromtheworld’sbeginningtothe end of it, the salvation of sinners is only by Jesus Christ. As it iswritten,“JesusChrist,thesameyesterday,andtoday,andforever,”Heb.13.8.

Ant.Whythen,sir,itseemsthatthosewhoweresavedamongtheJews,werenotsavedbytheworksofthelaw?

Evan. No indeed. They were neither justified nor saved either by theworks of theMoral Law, or by the Ceremonial Law. For, as you heardbefore, the Moral Law being delivered to them with great terror, andunderthemostdreadfulpenalties,theyfounditimpossibleinthemselvestokeep it;andsotheyweredriventoseekthehelpofaMediator,even

JesusChrist,ofwhomMoseswasatypicalmediator.142SothattheMoral

LawdrovethemtotheCeremonialLaw,whichwastheirgospelandtheirChrist ina figure.For it isacknowledgedandconfessedbyallmenthattheceremoniesprefiguredChrist,directedustohim,andrequiredfaithinhim.

Nom.But,sir, I suppose that,althoughbelieversamongtheJewswerenot justifiedandsavedby theworksof the law,yetwas itnota ruleoftheirobedience?

Evan. It is very true, indeed; that the law of the TenCommandments

wasarulefortheirobedience;143yetnotasitcamefromMountSinai;

144

butratherasitcamefromMountZion;notasitwasthelaworCovenantofWorks, but as itwas the Law of Christ. Thiswill be apparent if youconsider that, after the Lord had renewed the Covenant of Grace withthem, as you heard before (Exo. 24 at the beginning), the Lord said toMoses,verse12,“Comeuptomeintothemount,andthereIwillgiveyoutabletsofstone,andalawthatyoumayteachthem.”AndaftertheLordhadthuswrittenthemthesecondtimewithhisownfinger,hedeliveredthemtoMoses,commandinghimtoprovideanarktoputtheminto.Thiswasnotonlyfortheirsafekeeping,Deu.9.10,10.5,butalsotocovertheform of the Covenant of Works they were formerly under, so thatbelieversmightnotperceiveit.ForthearkwasanotabletypeofChrist;

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and therefore putting them in the ark showed that they were perfectlyfulfilled in him, Christ being “the end of the law for righteousness toeveryonethatbelieves,”Rom.10.4.Thiswasstillmoreclearlymanifestinthat the book of the lawwas placed between the cherubim, and on themercy-seat, toassurebelieversthatthe lawnowcametothemfromthe

mercy-seat.145 For there the Lord promised to meet Moses, and to

commune with him about all things which he would give him incommandmenttoIsrael,Exo.25.22.

Ant. But, sir, was the form completely taken away, so that the Ten

CommandmentswerenolongertheCovenantofWorks?

Evan.Ohno!Youarenottounderstanditthatway.Fortheformofthe

CovenantofWorks,146aswellasthematterofit(onGod’spart),

147came

immediately from God himself. And consequently it is eternal, likehimself; which is why our Saviour says in Mat. 5.18, “Till heaven andearthpassaway,notonejotoronetittleshall inanywaypassfromthelaw, tillall is fulfilled.”Soeithermanhimself,orsomeoneelse forhim,mustperformor fulfil the conditionof the law,as it is theCovenantofWorks—otherwisehestillremainsunderitinadamnablecondition.ButnowChrist has fulfilled it for all believers; and therefore, as I said, theformoftheCovenantofWorkswascoveredortakenawayastouchingthebelieving Jews; but itwasnot taken away in itself, nor as touching theunbelievingJews.

Nom.Was the law then still of use to them, as itwas theCovenant ofWorks?

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Evan.Yes,indeed.

Ant.Iimploreyou,sir,showwhatuseitwastothem.

Evan.IrememberLuthersays(ontheGalatians,p.171),“Therearetwosortsofunrighteouspersonsorunbelievers:theoneistobejustified,andthe other is not to be justified: it was even so there among the Jews.”Now,tothosewhoweretobejustified,asyouheard,thelawwasstillofusetobringthemtoChrist:astheapostlesaysinGal.3.24,“Thelawwas

our schoolmaster until Christ,148 that we might be made righteous by

faith.” That is to say, theMoral Law149 taught and showed themwhat

theyshoulddo,andtherebywhattheydidnotdo.Thismadethemgoto

theCeremonialLaw;150andbythatlawtheyweretaughtthatChristhad

done it for them;151 and by believing it,

152 theyweremade righteous by

faithinhim.ItwasofusetotheunjustifiedJews,toshowthemwhatwasgood,andwhatwasevil;andtoactasabridleforthem,torestrainthemfrom evil, and as a motive to move them to good, either for fear of

punishment,153orhopeofrewardinthislife.Thoughitwasaforcedand

constrained obedience, yet was it necessary for the publiccommonwealth, itsquietnessbeingbettermaintainedby it.Andthoughtheycouldneitherescapedeath,norobtaineternal lifeby it, for lackof

perfect obedience, yet themore obedience they yielded to it, themoretheywere freed fromtemporal calamities, and themore theypossessedtemporalblessings,accordingtowhattheLordpromisedandthreatenedinDeuteronomy.28.

Ant.But,sir,inthatpassagetheLordseemstospeaktohisownpeople,andyet to speakaccording to the tenorof theCovenantofWorks.ThishasmademethinkthatbelieversintheOldTestamentwerepartlyundertheCovenantofWorks.

Evan.DoyourememberhowItoldyoubefore,thattheLordmanifestedso much love to the body of that nation, that the whole posterity of

Abraham154wasbroughtundera

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state-covenant or national church? So for believers’ sakes, he enfoldedunbelieversinthecompacttoo.WhereupontheLordwaspleasedtocallthem all by the name of his people, and to be called their God,unbelieversaswellasbelievers.ThoughtheLordspokethereaccordingtothetenoroftheCovenantofWorks,Iseenoreasonwhyhemightnotdirectandintendhisspeechforbelieversalso;yettheyremainonlyundertheCovenantofGrace.

Ant.Why,sir,yousaidthattheLordspoketothemoutofthetabernacle,andfromthemercy-seat;anddoubtless,thatwasaccordingtothetenoroftheCovenantofGrace,andnotaccordingtothetenoroftheCovenantofWorks.

Evan. I ask you to note that after the Lord had pronounced all thoseblessingsandcurses,Deu.28andinthebeginningofthe29thchapter,itissaid,“Thesearethewordsofthecovenant,whichtheLordcommandedMosestomakewiththechildrenofIsraelinthelandofMoab,besidesthecovenantwhichhemadewith theminHoreb.”By this itappears tomethatthiswasnottheCovenantofWorkswhichwasdeliveredtothemon

MountSinai.155For the formof thatcovenantwaseternalblessingsand

curses;156 but the form of this covenant was temporal blessings and

curses.157Sothatthisseemstobethepedagogyofthelaw,ratherthanthe

CovenantofWorks;foratthattimethesepeopleseemedtobecarriedbytemporalpromisesintothewayofobedience,andtheywere

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deterred from thewaysof disobedience, by temporal threatenings.Goddealt with them as if in their infancy and being under-age. And so heleadsthemon,andalluresthem,andfrightensthembyrespectssuchasthese,becausetheyhadbutasmallmeasureoftheSpirit.

Nom.Butsir,wasnot thematterof thatcovenantandthisone,all thesame?

Evan. Yes indeed; the Ten Commandments were the matter of bothcovenants,theydifferedonlyintheirforms.

Ant.Then,sir,itseemsthatthepromisesandthreateningscontainedinthe Old Testament were but temporary and terrestrial, and onlyconcernedthegoodandevilthingsofthislife.

Evan.Thiswearetoknow:thatjustastheLord,byhisprophets,gavethepeopleintheOldTestamentmanyexhortationstobeobedienttohis

commandments,andmanydehortations158fromdisobediencetoit,even

so he backed them with many promises and threatenings concerningtemporal things — as these and similar Scriptures witness: Isa. 1.10,“Hear thewordof theLord,yourulersofSodom;giveear to the lawofourGod, youpeople ofGomorrah:” ver. 19, 20, ‘‘If you arewilling andobedient,youshalleatthegoodthingsoftheland;butifyourefuseandrebel, you shallbedevouredwith the sword, for themouthof theLordhasspokenit.”AndJer.7.3,9,20,“Amendyourwaysandyourdoings,and Iwill cause you to dwell in this place.Will you steal,murder, andcommitadultery,andswearfalselybymyname?Therefore,thussaystheLordGod,beholdmyanger andmy fury shall bepouredoutupon thisplace.”

AndsurelytherearetworeasonswhytheLorddidso:first,because,asallmenarebornundertheCovenantofWorks,theyarenaturallypronetoconceivethatthefavourofGod,andallgoodthings,dependandfollow

upontheirobediencetothelaw;159andthatthewrathofGod,andallevil

things,dependuponandfollowtheirdisobediencetoit;160andtheywere

prone to conceive thatman’s chiefhappiness is tobehadand found interrestrialparadise,eveninthegoodthingsofthislife.SothepeopleoftheOldTestamentbeingnearesttoAdam’scovenantandparadise,weremostpronetosuchideas.Andsecondly,becausetheCovenantofGraceandcelestialparadisewerebutlittlementionedintheOldTestament;

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forthemostpart,161theyhadbutaglimmeringknowledgeofthem,andso

theycouldnotyieldobediencefreelyassons.162ThereforetheLordsawfit

tomovethemtoyieldobediencetohislawsbytheirownmotives,163and

asservantsorunderagechildren.164

Ant.Andwerebothbelieversandunbelievers—thatis,thosewhowereundertheCovenantofGrace,andthosewhowereundertheCovenantofWorks — equally and alike subject to have the calamities of this lifeinflictedonthemfortheirdisobedience,aswellastohavetheblessingsofthislifeconferredonthemfortheirobedience?

Evan.Surelythewordsofthepreacherapplyhere,whenhesaysinEccl.9.2,“Allthingscomealiketoall;oneeventhappenstotherighteousandto the wicked.” For their disobedience, were not Moses and AaronhinderedfromenteringthelandofCanaan,aswellasothers?Num20.12.AndwasnotJosiah,forhisdisobediencetoGod’scommand,slaininthevalley ofMegiddo? 2Chron. 35.21, 22. Therefore be assured that whenbelieversintheOldTestamenttransgressedGod’scommandments,God’s

temporalwrath165wentoutagainstthem,anditwasmanifestintemporal

calamitiesthatbefellthem,aswellasothers,Numb.16.46.Onlyherewasthe difference: believers’ temporal calamities had no eternal calamities

included in them, nor following them;166 and unbelievers’ temporal

blessingshadnoeternalblessings included in them,andtheir temporal

calamitieshadeternalcalamitiesincludedinthem,andfollowingthem.167

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Ant.Thensir,itseemsthatallobediencethatanyoftheJewsyieldedtoGod’scommandments,wasforfearoftemporalpunishment,andinhopeoftemporalreward?

Evan.Surely theScripturesseemtosay that therewere threeseparatesortsofpeopleamongtheJewswhoendeavouredtokeepthelawofGod,andallofthemdifferedintheirends.

The first of themwere true believerswho, according to themeasure oftheir faith, believed in the resurrection of their bodies after death, andeternallifeinglory—anditwastobeobtained,notbytheworksofthelaw, but by faith in the Messiah or promised seed. And because theybelieved this, they accordingly yielded obedience to the law freely,without fear of punishment or hope of reward, But, alas! The spirit of

faithwasveryweakinmostofthem,andthespiritofbondagewasverystrong.Thereforetheystoodinneedofbeinginducedandconstrainedto

obediencebyfearofpunishmentandhopeofreward.168

The second sort were the Sadducees and their sect; and these did notbelievethat therewasanyresurrection,Mat.22.23,norany lifebut thelifeofthisworld.

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Yet theyendeavoured tokeep the law, thatGodmightbless themhere,andthatitmightgowellwiththeminthispresentlife.

Thethirdsort—indeedthegreatnumberoftheminthefutureagesafterMoses—weretheScribesandPharisees,andtheirsects.Theyheldandmaintainedthattherewasaresurrectiontobelookedfor,andaneternallifeafterdeath.Thereforetheyendeavouredtokeepthelaw,notonlytoobtaintemporalhappiness,butalsoeternal.ForithadpleasedtheLordtomakeknowntohispeoplebytheministryofMoses,thatthelawwasnotgiventoretainmenintheconfidenceoftheirownworks,buttodrivethemoutofthemselves,andtoleadthemtoChristthepromisedseed.Yetafterthattime,thepriestsandtheLevites—whoweretheexpoundersofthelaw,andwhomtheScribesandPhariseessucceeded—soconceivedandtaughtofGod’sintentioningivingthelaw,asthoughithadbeenbytheir obedience to it, that theywould obtain righteousness and eternallife. This opinion was so confidently maintained, and so generally

embracedamongthem,thatintheirbookMechilta,169theysayandaffirm

that there is no other covenant than the law. And so, indeed, theyconceived that there was no other way to eternal life than by theCovenantofWorks.

Ant.Surely,then,itseemstheydidnotunderstandandconsiderthatthelaw,asitistheCovenantofWorks,notonlybindstheoutwardman,butalsotheinwardman,eventhesoulandspirit;andthatitrequiresallholythoughts,motions,anddispositionsoftheheartandsoul?

Evan. Oh, no. They neither taught it nor understood it that wayspiritually;norcouldtheybepersuadedthatthelawrequiressomuchatman’s hands. For they first laid this down as a certain truth: thatGodgavethelawformantobejustifiedandsavedbyhisobediencetoit;andthereforetheremustbeapowerinmantodoallthatitrequires,orelseGod would never have required it. Whereas they should have first

consideredwhatastraightrulethelawofGodis,andthenhavebroughtandlaidman’sheartagainstit,theyfirstconsidered,contrariwise,whatacrookedruleman’sheartis,andthentheysoughttomakethelawlikeit.Soindeedtheyexpoundedthelawliterally,teachingandholdingthattherighteousnesswhichthelawrequiredwasbutanexternalrighteousness,consistingintheoutwardobservationofthelaw—asyoumayseebythetestimonyofourSaviourinMat.5.20.

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Soaccordingtotheirexposition,itwaspossibleforamantofulfilthelawperfectly,andthusbejustifiedandsavedbyhisobediencetoit.

Ant. But, sir, do you think the Scribes and Pharisees, and their sect,yieldedperfectobediencetothelawaccordingtotheirownexposition?

Evan.No,indeed;Ithinkveryfewofthemdidso,ifanyatall.

Ant.Why, what hopes could they then have to be justified and saved,whentheytransgressedanyofthecommandments?

Evan.PeterMartyrtellsusthatwhentheytransgressedanyoftheTen

Commandments,170theyhadtheirsacrificestomakesatisfactionforit(as

they conceived). For they looked at their sacrifices without theirsignifications,andsotheyhadafalsefaithinthem,thinkingthatthebareworkwasasacrificeacceptabletoGod.Inaword,theyconceivedthatthebloodofbullsandgoatswouldtakeawaysin;andsowhattheylackedinfulfillingtheMoralLaw,theythoughttomakeupintheCeremonialLaw.Thus they separated Christ from their sacrifices, thinking they haddischarged their duty very well, when they had sacrificed and offeredtheirofferings—notconsideringthattheimperfectionofthetypicallawwhich,astheapostlesays,“madenothingperfect,”shouldhaveledthemto find perfection in Christ,Heb. 7.19. But they generally rested in theworkdone in theCeremonialLaw,as theyhaddone in theMoralLaw,

eventhoughtheythemselveswereunabletodotheone,171andtheother

was insufficient to help them. Thus “Israel, which followed the law ofrighteousness,didnotattaintothelawofrighteousness,becausetheydidnot seek it by faith,” but as itwere, by theworks of the law.For beingignorantoftherighteousnessofGod,andseekingtoestablishtheirownrighteousness, they did not submit themselves to the righteousness ofGod,Rom.9.31,and10.3.

Ant. Then, sir, it seems therewerebut very fewof them172 that had a

clearsightandknowledgeofChrist?

Evan. It is very true indeed; for generally there was such a veil ofignoranceovertheirhearts,orsuchaveilofblindnessovertheirminds,thatitmadetheirspiritualeye-sightsoweakanddim,thattheywerenomoreabletoseeChrist—

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the Sun of righteousness, to the end of the law,173Mal. 4.2— than the

weakeyeofmanisabletobeholdthebrightsunwhenitshinesinitsfullstrength. Therefore we read in Exo. 34.30, that Moses’ face shined byreason of the Lord’s talking with him, and telling him of the gloriousriches of his free grace in Jesus Christ, and giving him the Ten

Commandmentswrittenintabletsofstone,astheCovenantofWorks;174

andtheseweretodrivethepeopleoutofconfidenceinthemselves,andtheirownlegalrighteousness,toJesusChristandhisrighteousness.But

the people were not able to behold his face then. That is to say,175 by

reasonoftheweaknessanddimnessoftheirspiritualeye-sight,theywerenotabletoseeandunderstandthespiritualsenseofthelaw:namely,thattheLord’sendorintentingivingthemthelawasaCovenantofWorks,andastheapostlecallsit,“theministrationofcondemnationanddeath,”2Cor.3.7,9,wastodrivethemoutofthemselvestoChrist;andthatthen176itwastobeabolishedforthem,asitwastheCovenantofWorks,verse

13.ThereforeMosesputthecloudyveilofshadowingceremoniesoverhisface,Exodus34.35,thattheymightbebetterabletobeholdit:thatistosay,thattheymightbebetterabletoseethroughthem,andunderstandthat “Christ is the end of the law for righteousness to everyone thatbelieves,”Romans 10.4.ForMoses’ face, says godlyTyndale, is the lawrightlyunderstood.Andyet,alas!byreasonthatthepriestsandLevitesinformer times, and the Scribes and Pharisees in later times, “were theblindleadersoftheblind,”Mat.15.14,theyweregenerallysoaddictedto

theletterofthelaw(bothmoral177andceremonial)thattheydidnotuseit

as apedagogy toChrist, but they terminated their eye in the letter andshadow,anddidnotseethroughthemtothespiritualsubstance,whichisJesusChrist,2Cor.3.13,especiallyinthefutureages,afterMoses.

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Forat the timeofChrist’s coming in the flesh, I rememberonly two—namely, Simeon and Anna— that desired him, or looked for him as aspiritualSaviourtosavethemfromsinandwrath.ForthoughallofthemhadintheirmouthstheMessiah,saysCalvin,andtheblessedstateofthekingdom of David, yet they dreamed that thisMessiah would be somegreatmonarch thatwould come inoutwardpompandpower, and saveand deliver them from that bondage which they were in, under theRomans,abondageofwhichtheyweresensibleandweary.Buttheywerenotatallsensibleoftheirspiritualbondageunderthelaw,sin,andwrath—allbecausetheirblindguideshadturnedthewholelawintoaCovenant

ofWorks,tobedoneforjustificationandsalvation178—indeed,intosuch

acovenantthattheywouldbeabletokeepandfulfilit,ifnotbydoingtheMoral Law, then by offering sacrifices in the Ceremonial Law. Andbecauseofthis,ourSaviourinhissermononthemount,tookoccasiontoexpound theMoralLawtrulyandspiritually, removing that false literalglosswhich the Scribes andPharisees had put on it, somenmight seehow impossible it is for anymereman to fulfil it, and consequently tohavejustificationandsalvationbyit.AtthedeathofChrist,theveilofthetemplewastornintwofromtoptobottomtoshow,saysTyndale,“thattheshadowsofMoses’lawwouldnowvanishawayattheflourishinglightofthegospel”(onMatt,27.51).AndafterthedeathofChrist,hisapostles,bothby theirpreachingandwriting, laboured tomakemenunderstandthat all the sacrifices and ceremonies were but types of Christ; andthereforeChristhavingnowcome,thesetypeswereofnofurtheruse—witness that divine and spiritual epistle written to the Hebrews. Yet,notwithstanding,wemaysayoftheJewstoday,astheapostlesaidinhistime,“eventothisday,thesameveilremainsunremovedinthereading

ofMoses.”179MaytheLordinmercyremoveitinhisduetime.

180

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Sect.6—ThenaturalbiastowardstheCovenantofWorks.

Ant.Well,sir,IhadthoughtthatGod’scovenantwiththeJewshadbeenamixedcovenant,andthat theyhadbeenpartlyundertheCovenantofWorks. But now I perceive there was little difference between theirCovenantofGraceandours.

Evan. Truly the opposition between the Jews’ Covenant of Grace andourswas chieflyof theirownmaking.They shouldhavebeendriven to

Christbythelaw:buttheyexpectedlifeinobediencetoit,andthiswastheirgreaterrorandmistake.

Ant.Andsurely,sir, it isnogreatmarvelthattheysogreatlyerredandweremistakeninthispoint,havingtheCovenantofGracemadeknownto them so darkly, when many among us, who have it more clearlymanifested,dothesame.

Evan.And,truly,itisnomarvel,thoughallmennaturallydoso:formannaturallyapprehendsGodtobethegreatMasterofheaven,andheistobeGod’sservant;andthereforehemustdohisworkbeforehecanhavehis wages; and themore work he does, the better wages he will have.Hence,whenAristotlecametospeakofblessedness,

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andtopitchonthenearestmeanstothatend,hesaid,“Itwasoperationand working.” Also Pythagoras agrees with him, when he says, “It isman’s felicity to be like God (how?) by becoming righteous and holy.”Andletusnotmarvelthatthesemensoerred,whoneverheardofChrist,noroftheCovenantofGrace,whenthosetowhomitwasmadeknownbythe apostles of Christ did likewose.Witness those towhom the apostlePaul wrote his epistles, and especially the Galatians. For even thoughwhenhewaspresentwiththem,hispreachinghadmadeknowntothemtheCovenantofGrace,yetafterhisdeparture,throughtheseducementoffalse teachers, they were soon turned to the Covenant of Works, andsoughttobejustifiedeitherinwholeorinpartbyit—asyoumayseeifyouseriouslyconsiderthatepistle.Gal3.1-3Indeed,whatdoesLuthersay?Itis,hesays,thegeneralopinionofmen’sreasonthroughoutthewholeworld that righteousness is obtained by the works of the law; and thereason isbecause thecovenantwasengendered in themindsofmen in

theverycreation.181Sothatmannaturallycannotjudgeotherwiseofthe

law,thanasaCovenantofWorkswhichwasgiventomakeusrighteous,andtogiveuslifeandsalvation.

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This pernicious opinion about the law, that it justifies and makes usrighteous before God, says Luther again, “is so deeply rooted inman’sreason,andallmankindissowrappedinit,thattheycanhardlygetout.Indeed, Imyself, he says, have now preached the gospel nearly twentyyears,andhavebeenexercisedinitdaily,byreadingandwriting,sothat

Imaywell seem to be rid of thiswicked opinion. Yet notwithstanding,nowandthenIfeelthisoldfilthclingtomyheart,wherebyitcomestopass that I would willingly deal with God in such a way, that I wouldbringsomethingwithmyself,forwhichhewouldgivemehisgrace.”No,itistobefearedthat,asyousaid,manyamonguswho(ordinarilyhave

more means of light than Luther or any before him ever had,182 yet

notwithstanding) either wholly, or in part, expect justification andacceptancebytheworksofthelaw.

Ant. Sir, I am truly persuaded, that there are verymany in the city ofLondonwhoarecarriedwithablindpreposterouszealfortheirowngoodworks and well-doings, secretly seeking to become holy, just, andrighteous beforeGod by diligently keeping, and carefullywalking in all

God’s commandments;183 yet noman can persuade them that they are

doingso.And truly, sir, Iampersuaded thatourneighbourand friend,Nomista,isoneofthem.

Evan.Alas!TherearethousandsintheworldthatmakeaChristoftheirworks; and here is their undoing, etc. They look for righteousness andacceptanceinthepreceptmorethaninthepromise,inthelawmorethanin thegospel, inworkingmore than inbelieving; and so theymiscarry.Manypoor ignorantsoulsamongus,whenwebidthemtoobeyanddotheirduties,canthinkofnothingbutworkingthemselvestolife.

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When they are troubled, theymust lick themselves whole again; whenwounded, they must run to the salve of duties and a stream ofperformances,andneglectChrist.Indeed,itistobefearedthattherearevariouspersonswhoareabletodistinguishinwordsbetweenthelawandgospel; and in their judgments they hold and maintain that man isjustifiedbyfaithwithouttheworksofthelaw.Yetineffectandpractice,

thatistosay,inheartandconscience,theydootherwise.184Andthereis

sometouchofthisinallofus.Otherwisewewouldnotbesoupanddowninourcomforts,andinbelieving,aswestillare;andsocastdownwith

everyweakness,asweare.185Butwhatdoyousay,neighbourNomista,do

youthinkyouareguiltyofthesethings?

Nom. Truly, sir, Imust confess, I begin to be somewhat suspicious ofmyself that I am so. And because I desire your judgment as to mycondition,Iwouldentreatyoutoletmerelateittoyou.

Evan.Withgreatgoodwill.

Nom.Sir,havingbeenbornandbroughtupinacountrywheretherewasvery little preaching, the Lord knows I lived a greatwhile in ignoranceand blindness. Yet, because I often repeated the Lord’s prayer, theapostles’ creed, and the Ten Commandments, and sometimes came todivineservice (as theycall it),andreceived thecommunionatEaster, Ithoughtmyconditionwasgood.Butatlast,bymeansofhearingazealousand godly minister in this city, not long after my coming here, I wasconvinced thatmypresent conditionwasnotgood.Therefore Iwent tothatminister,and toldhimwhat I thoughtofmyself.He toldmethat Imust frequently hear sermons, and keep the Sabbath very strictly, andgiveupswearingbymyfaithandpledge,andsimilaroaths,andbewareoflyingandall idlewordsand communication. Indeedhe said Imust getgood books to read, such as Mr. Dodd on the Commandments, Mr.Bolton’sDirections for ComfortableWalking with God, Mr. Brinsley’sTrueWatch, and the like. He gave me many similar exhortations anddirections,whichIlikedverymuch;

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andthereforeIendeavouredtofollowthem.SoIfelltohearingthemostgodly, zealous, andpowerful preachers thatwere in the city, andwrotetheirsermonsafterthem.AndwhenGodgavemeafamily,Iprayedwiththem,andinstructedthem,andrepeatedsermonstothem,andspenttheLord’sdayinpublicandprivateexercises,andgaveupmyswearing,andlying, and idle talking. And according to his exhortation, in brief, I soreformedmyselfandmylife,thatwhereasbeforeIhadbeenonlycarefultoperformthedutiesofthesecondtabletofthelaw—thatImightgainfavour and respect from civil, honest men, and avoid the penalties ofman’s law or of temporal punishment — now I was also careful toperformtheduties required in the first tabletof the law, togain favourandrespectfromreligious,honestmen,andtoavoidthepenaltyofGod’slaw,eveneternaltormentsinhell.

Now,whenprofessorsofreligionobservedthischangeinme,theycametomyhouse,andgavemetherighthandoffellowship,andcountedmeone of their number. Then I invited godly ministers to my table, andmademuch about them.And then, alongwithMicahmentioned in thebookofJudges,IwaspersuadedthattheLordwouldbemercifultome,becauseIhadgottenaLevitetobemypriest,Judges17.13.Inaword,I

nowyieldedsuchanoutwardobedienceandconformitytobothtabletsofthelaw,thatallgodlyministers,andreligious,honestmenwhoknewme,thoughtverywellofme,consideringmeaveryhonestman,andagoodChristian. Indeed I thought so ofmyself, especially because I had theirapproval.And thus Iwent onbravely a greatwhile, until I read inMr.Bolton’s works, that the outward righteousness of the Scribes andPharisees was famous in those times. For besides forbearing andprotesting against gross sins, such as murder, theft, adultery, idolatry,and the like, they were frequent and constant in prayer, fasting, andcharitable deeds — so that, without question, many of them werepersuaded that their works would purchase heaven and happiness.WhereuponIconcludedthat,asyet,Ihaddonenomorethantheyhad;and along with that, I considered what our Saviour says, “Unless yourrighteousnessexceedstherighteousnessoftheScribesandPharisees,youcannot enter into the kingdom of God,” Mat. 5.20. Yes, and I alsoconsideredwhattheapostlesays,“HeisnotaJewthatisoneoutwardly;buthethatisoneinwardly,whosepraiseisnotofmen,butofGod,”Rom.2.2829.

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Then I concluded that I was not yet a true Christian; for I said inmyheart,Ihavecontentedmyselfwiththepraiseofmen,andsoIhavelostall my labour and pains in performing duties; for they have been nobetterthanoutsideperformances.Therefore,theymustallfalldowninamoment.IhavenotservedGodwithallmyheart;andthereforeIseethatImusteithergofurther,orelseIwillneverbehappy.

WhereuponIsetaboutkeepingthelawingoodearnest,andlabouredtoperformduties, not only outwardly, but also inwardly frommyheart. Iheard,andread,andprayed,andlaboured,tobringmyheart,andforcemysoul, toeveryduty.IcalledupontheLordingoodearnest,andtoldhimthatwhateverhewouldhavemedo,Iwoulddoitwithallmyheart,ifhe would only save my soul. Then I also took notice of the inwardcorruptionsofmyheart,whichIhadnotformerlydone,andIwascarefulto governmy thoughts, tomoderatemy passions, and to suppress themotionsandrisingsoflust,tobanishprideandspeculativewantonness,and all vain and sinful desires ofmy heart. Then I thoughtmyself notonly anoutside Christian, but also an inside Christian, and therefore atrueChristian indeed.AndsoIwentoncomfortablyagoodwhile, till Iconsidered that the law of God requires passive obedience as well as

active.ThereforeImustbeasuffereraswellasadoer,orelseIcouldnotbeaChristianindeed.

Whereupon I began to be troubled at my impatience under God’scorrectinghand,andat those inwardmurmuringsanddiscontentmentswhich I found in my spirit whenever any outward calamity befell me.Then I laboured tobridlemypassions, and to submitmyself quietly tothewillofGodineverycondition.AndthenIalso,asitwere,begantodopenance by abstinence, fasting, and afflicting my soul. I made pitifullamentations in my prayers, which were sometimes also accompaniedwith tears, which I was persuaded the Lord took notice of, and wouldreward me for. And then I was persuaded that I did keep the law, inyieldingobediencebothactivelyandpassively.AndthenIwasconfidentthatIwasatrueChristian—untilIconsideredthatthoseJewsofwhomtheLordcomplainsinIsa.58,didasmuchasIdid.Andthatcausedmetofearthatallwasnotrightwithmeevenyet.

WhereuponIwent toanotherminister,and toldhimthat thoughIhaddonethusandthus,andsufferedthusandthus,yetwasIpersuaded,thatIwasinnobetterconditionthanthoseJews.

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O yes! he said; you are in a better condition than they: for they werehypocrites,anddidnotserveGodwithalltheirheartsasyoudo.ThenIwenthomecontentedly.AndsoIwentoninmyusualcourseofdoingandsuffering,andthoughtallwaswellwithme,untilIthoughttomyselfthatbeforemyconversion,Ihadbeenatransgressorfromthewomb—yes,inthewomb—inbeingguiltyofAdam’strangression.SoIconsideredthatevenifIkeptevenwithGodforthepresenttime,andthetimetocome,yetthatwouldnotfreemefromtheguiltinessofwhatwasdonebefore.

Whereupon I was greatly troubled and disquieted inmymind. Then Iwent toa thirdministerofGod’sholyword, and toldhimhow it stoodwithme,andwhat I thoughtofmystateandcondition.Hecheeredmeup,biddingmetobeofgoodcomfort:forthoughmyobediencesincemyconversionwould not satisfy formy former sins, yet atmy conversion,havingconfessed,lamented,deplored,bewailed,andforsakenthem,God,according to his rich mercy and gracious promise, had mercifullypardonedandforgiventhem.ThenIreturnedhometomyhouseagain,andwenttoGodbyearnestprayerandsupplication,andsoughthimtogive me assurance of the pardon and forgiveness of my guiltiness of

Adam’ssin,andallmyactualtransgressionsbeforemyconversion.Andjust as I had endeavoured to be a good servant before, so Iwould stillcontinueindoingmydutymostexactly.So,beingassuredthattheLordhadgrantedmyrequest,Ifelltomybusinessaccordingtomypromise.Iheard, I read, Iprayed, I fasted, Imourned, Isighed,andgroaned;andwatchedovermyheart,mytongue,andways, inallmydoings,actions,anddealings,bothwithGodandman.Butafterawhile,growingbetteracquaintedwiththespiritualnessofthelaw,andtheinwardcorruptionsofmyownheart,IperceivedthatIhaddeceivedmyselfinthinkingthatIhad kept the law perfectly. For do what I could, I found manyimperfections inmy obedience; for I had been, andwas still subject tosleepiness, drowsiness, and heaviness in prayers and hearing, and inotherdutiesaswell.I failedinthemanneroftheirperformance,andintheend,IfailedinwhyIperformedthem,seekingmyselfineverythingIdid.MyconsciencetoldmeIfailedinmydutytoGodinthis,andinmydutytomyneighbourinthat.

And then Iwas greatly troubled again: for I considered that the lawofGodrequires,andisnotsatisfiedwithout,anexactandperfectobedience.

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And then I went to the sameminister again, and told him how I hadpurposed, promised, striven, and endeavoured, as much as possibly Icould, tokeep the lawofGodperfectly.Andyetbywoeful experience IfoundthatIhad,andIstilltransgressedinmanyways;thereforeIfearedhell and damnation. “Oh! but,” he said, “do not fear; for the best ofChristianshavetheirfailings,andnomankeepsthelawofGodperfectly;therefore go on and do as you have done, in striving to keep the lawperfectly; and in what you cannot do, God will accept the will for thedeed;andinwhateveryoucomeshort,Christwillhelpyouout.”Andthissatisfiedandcontentedmeverymuch.SoIreturnedhomeagain,andfellto prayer, and told the Lord that now I saw I could not yield perfectobediencetohislaw,andyetIwouldnotdespair,becauseIbelievedthatwhat I could not do Christ had done for me. Then I concluded withcertaintythatnowIwasaChristianindeed,thoughIwasnotsobefore.And so have I been persuaded ever since. Thus, sir, you see I havedeclared to you, both how it has beenwithme formerly, and how it iswithmeforthepresent.ThereforeIwouldentreatyoutotellmeplainly

andtruly,whatyouthinkofmycondition.186

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Evan.Why,trulyImusttellyou,itappearstomebythistestimony,thatyouhavegoneasfarinthewayoftheCovenantofWorksastheapostlePauldidbeforehisconversion.Yet, fromwhatIsee,youhavenotgonetherightwaytothetruthofthegospel;thereforeIquestionwhetheryouhaveyettrulycometoChrist.

Neo. Good sir, let speak a few words. By hearing your discourseconcerning the Covenant of Works, and the Covenant of Grace, I wasmovedtofearthatIwasoutoftherightway.Butnow,havingheardmyneighbour Nomista make such an excellent testimony, and yet youquestion whether he has truly come to Christ or not, it makes meconcludeabsolutelythatIamfarfromChrist.Surely,ifhe—uponwhomtheLordhasbestowedsuchexcellentgiftsandgraces,andwhohaslivedsuchagodlylifeasIamsurehehasdone—isnotright,thenwoebetome!

Evan.Truly,forallIknow,youmaybeinChristbeforehim.

Nom.But,Iaskyou,sir,toconsiderthatalthoughIamnowthoroughlyconvinced that till recently I continued in the way of the Covenant ofWorks,yetseeingthatatlastIhavecometoseemyneedofChrist,andhavetrulybelievedthatwhatIcomeshortofinfulfillingthelaw,hewillhelpmewith,IthinkImusttrulyhavecometoChrist.

Evan. Truly, I conceive that this gives you no surer evidence of yourhavingtrulycometoChrist,thansomeofyourstrictPapistshave.Foritis the doctrine of the Church of Rome, that if a man exercises all hispower,anddoeshisbesttofulfilthelaw,thenGod,forChrist’ssake,willpardonallhisinfirmities,andsavehissoul.Thereforeyouwillseemanyof your Papists very strict and zealous in their performance of duties,morningandevening—somanyAveMariasandsomanyPaterNosters—yes, andmanyof themdogreatdeedsof charity, andgreatworksofhospitality; and they do all this on such grounds and for such ends asthese.ThePapists,saysCalvin,cannotabidethissaying:“Byfaithalone.”Fortheythinkthattheirownworksareinpartacauseoftheirsalvation;

andsotheymakeahotch-potchandmingle-mangle,187thatisneitherfish

norflesh,asmensay.

Nom.Butwait,sir,Ibegyou!Youaremistakenaboutme.ForthoughIholdthatGodacceptsmydoingmybesttofulfilthelaw,yetIdonothold

with thePapists thatmydoings aremeritorious; for I believe thatGoddoesnotacceptwhatIdo,

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eitherforthework’sorfortheworker’ssake,butonlyforChrist’ssake.

Evan. Yet you still gohand inhandwith thePapists. For though theyhold that theirworks aremeritorious, yet they say it is by themerit ofChristthattheybecomemeritorious;orassomeoftheirmoderatessay,“Ourworks,sprinkledwiththebloodofChrist,becomemeritorious.”Butyou are to know this: that just as the justice of God requires a perfectobedience, so it requires that this perfect obedience be a personal one,namely: itmust be the obedience of one person only; the obedience of

twomustnotbeputtogethertomakeupaperfectobedience.188Sothatif

you desire to be justified before God, you must either bring to him aperfect righteousness of your own, andwholly renounceChrist; or elseyoumustbringtheperfectrighteousnessofChrist,andwhollyrenounceyourown.

Ant.Butbelieveme,sir,IwouldadvisehimtobringChrist’sandwhollyrenouncehisown,asIthanktheLord,Ihavedone.

Evan.Yousayverywell; for, indeed,theCovenantofGraceterminatesitselfonlyonChristandhisrighteousness.Godwillallownonetohaveahandinthejustificationandsalvationofasinner,butonlyChrist.Andtosay it as the thing is, neighbourNomista, Christ Jesus will either be awholeSaviour,ornoSaviour;hewilleithersaveyoualone,orhewillnotsaveyouatall.InActs4.12,theapostlePetersays,“Foramongmenthereisgivennoothernameunderheaven,wherebywemustbesaved;”andJesusChristhimselfsaysinJohn14.6,“Iamtheway,thetruth,andthelife;nomancomestotheFatherbutbyme.”Sothat,asLuthertrulysays,“besidesthiswayofChrist,thereisnowaybutwandering,noveritybuthypocrisy,nolifebuteternaldeath.”Andtruly,saysanothergodlywriter,“wecannotcometoGodtheFather,norbereconciledtohim,norhaveanythingtodowithhim,byanyotherwayormeans,butonlybyJesusChrist; for we shall nowhere find the favour of God, true innocence,righteousness, satisfaction for sin, help, comfort, life, or salvation, butonlyinJesusChrist.

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He is the sum and centre of all divine and evangelical truths. And

therefore,asthereisnoknowledgeorwisdomsoexcellent,necessary,orheavenly,astheknowledgeofChrist—astheapostleplainlygivesustounderstandin1Cor.2.2,thathewas‘determinedtoknownothingamongthem,butonlyJesusChristandhimcrucified’—sothereisnothingtobepreachedtomenastheobjectoftheirfaith,orasthenecessaryelementof their salvation,whichdoesnot in somewayor other, eithermeet in

Christ,orrefertohim.”189

Sect.7.—TheAntinomianFaithrejected.

Ant. O sir, you please me wondrously well in thus attributing all toChrist.Thoughlatelyyouhavenotbeensoevangelicalinyourteachingassomeothers in this city—whichhas causedme to stophearing you inorder to hear them— yet I formerly perceived, and now also perceive,that you surelyhavemoreknowledgeof thedoctrineof freegrace thanmanyotherministersinthiscity.Andtotellyouthetruth,sir,itwasbyyourmeansthatIwas firstbrought torenouncemyownrighteousness,

and cling only to the righteousness of JesusChrist.190 And thus, after I

had been a legalist for a good while, just likemy friend Nomista, andheard none but your legal preachers who built me up in works anddoings, as they did him, and as is their way — in the end, a familiaracquaintance ofmine,whohad someknowledgeof thedoctrine of freegrace,commendedyouasanexcellentpreacher.Atlastheprevailedwithmetogowithhimandhearyou.Iwellrememberyourtext thatday.ItwasTitus3.5, “Notbyworksof righteousnesswhichwehavedone,butaccordingtohismercyhesavedus.”Fromthisyouobserved,andplainlyproved, that man’s own righteousness had no hand in his justificationandsalvation.

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Whereupon you dehorted us from putting any confidence in our ownworks and doings, and exhorted us by faith to lay hold of therighteousnessofJesusChristonly.Athearingthis,itpleasedtheLordtosoworkonme,thatIplainlyperceivedthattherewasnoneedatallformy works and doings, nor anything else, but only to believe in Jesus

Christ.191Andindeedmyheartassentedtoitimmediately.SothatIwent

homewithabundantpeaceand joy inbelieving,andgave thanks to theLordforhavingsetmysoulatlibertyfromsuchasorebondageasIhadbeenunder.AndItoldallmyacquaintanceswhataslavishlifeIhadlived

in,beingunderthelaw;forifIcommittedanysin,Iwasquicklytroubledanddisquietedinmyconscience,andcouldhavenopeacetillIhadmadeahumbleconfessionofittoGod,cravedhispardonandforgiveness,andpromisedtoamendmyways.ButnowI toldthem,thatwhateversinsIcommitted,Iwasnotonebittroubledbythem,norindeedamItroubledtothisday; forI trulybelievethatGod, forChrist’ssake,has freelyandfullypardonedallmysins,bothpast,present,andtocome.SothatIamconfidentthatwhateversinorsinsIcommit,theyshallneverbelaidtomycharge,beingverywellassuredthatIamsoperfectlyclothedwiththerobeofChrist’srighteousness,thatGodcanseenosininmeatall.

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Therefore, now I can rejoice evermore in Christ, as the apostle exhortsme,andlivemerrily,thoughIameversovileorsinfulacreature;indeedIpitythosewhoareinthesameslavishconditionIwasin;andIwouldhavethembelieveasIhavebelieved,sothattheymayrejoicewithmein

Christ.192 And thus, sir, you see I have declared to you my condition;

thereforeIentreatyoutotellmewhatyouthinkofme.

Evan. There is in this city, at this day,much talk about Antinomians.AndthoughIhopetherearebutfewwhojustlydeservethattitle,yetIaskthatyouletmetellyouthis:IfearImustsaytoyouinthiscase,asitwasoncesaidtoPeterinanothercase,“Surelyyouareoneofthem,foryourspeechbetrays you,”Mat. 26.73.Therefore, to tell you truly, I questionwhether you have truly believed in Christ, despite all your confidence.Indeed,Iamrathermovedtoquestionitbyremindingyouthat,asIhaveheard,“yourconduct isnotsuchasbecomes thegospelofChrist,”Phil.1.27.

Ant.Whysir,doyouthinkitispossibleforamantohavesuchpeaceandjoyinChristasIhavehad,andIthanktheLordIstillhave,andnottohavetrulybelievedinChrist?

Evan.Yes,indeed,Idothinkitispossible.FordoesnotourSaviourtellusthatthosehearerswhomhecomparesto“stonyground—immediatelyreceived the word with joy, and yet had no root in themselves,” Mark4.16, 17, and so indeed theywere not true believers?And does not theapostle give us to understand that, just as there is a form of godlinesswithout the power of godliness, 2Tim. 3.5, so there is a form of fait,without thepowerof faith?ThereforehepraysthatGodwouldgrant totheThessalonians “theworkof faithwithpower,”2Thess. 1.11.And the

same apostle gives us to understand that “there is a faith that is notfeigned,” 1Tim. 1.5; so doubtless there is a faith that is feigned. OurSaviour says inMark 4.26-28, “the kingdom ofGod is like amanwhocasts seed into theground,andsleepsand risesnightandday, and theseedspringsupandgrows,heknowsnothow:

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firsttheblade,thentheear,andafterthatthefullcornintheear;”Surelyhegivesustounderstandbythis,thattruefaithisproducedbythesecretpower ofGod, little by little; so that sometimes a true believer himselfneither knowswhen nor how itwaswrought. Sowemay perceive thattrue faith is not ordinarily begun, increased, and finished, all in amoment,asitseemsyourswas.Ratheritgrowsbydegrees,accordingtowhattheapostlesaysinRom.1.17,“TherighteousnessofGodisrevealed

fromfaithtofaith,”thatis,fromonedegreeoffaithtoanother;193froma

weakfaithtoastrongfaith,andfromfaithbeginning,tofaithincreasingtowardsperfection;orfromafaithofadherencetoafaithofevidence—but yours was not so. And again, true faith, according to its measure,

producesholinessof life;194but it seems thatyoursdoesnot.Therefore,

thoughyouhavehad,andstillhave,muchpeaceandjoy, that isnotaninfalliblesignthatyourfaithistrue.Foramanmayhavegreatraptures,indeed, he may have great joy, as if he were lifted up into the thirdheaven,andhaveagreatandstrongpersuasionthathisstateisgood,andyetbeahypocrite forall that.Therefore, Ibeseechyou, in thewordsofthe apostle, “examine yourself, whether you are in the faith; proveyourself: do younot know that JesusChrist is in you, unless you are areprobate?” 2Cor. 13.5. — “And if Christ is in you, the body is dead

because of sin, but the spirit is life because of righteousness,”195 Rom.

8.10.

Ant.But,sir,ifmyfriendNomistawentwronginseekingtobejustifiedbytheworksofthelaw,thenIthinkIshouldhavegonerightinseekingtobejustifiedbyfaith;yetyouspeakasifwehadbothgonewrong.

Evan. I remember Luther says that in his time, if they taught in asermonthatsalvationdidnotconsistinourworksorlife,butinthegiftofGod,somementookthatasanexcusetobeslowtogoodworks,andtolive a dishonest life. And if they preached of a godly and honest life,

othersby andby attempted tobuild ladders toheaven.196Moreover,he

saysthatintheyear1525,thereweresomespiritsoffantasythatstirreduptherusticpeopletosedition,sayingthatthe

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freedomof the gospel gives liberty to allmen fromallmannerof laws;andtherewereotherswhoattributedtheforceofjustificationtothelaw.Now,hesays,bothof theseoffendagainst the law; theoneontherighthand,whowouldbejustifiedbythelaw,andtheotheronthelefthand,who would be completely delivered from the law. Now, I suppose thissayingofLuther’smaybe fitlyappliedtoyoutwo; for itappears tome,friend Antinomista, that you have offended on the left hand in notwalking according to the matter of the law; and it is evident to me,neighbourNomista,thatyouhaveoffendedontherighthandinseeking

tobejustifiedbyyourobediencetoit.197

Sect.8.—TheevilofLegalism.

Nom.But,sir,ifseekingjustificationbytheworksofthelawisanerror,yet it seems that, by Luther’s own confession, it is but an error on the

righthand.198

Evan.Yet I tell you, it is suchanerror that,by theapostlePaul’sownconfession, so far as anyman is guilty of it, hemakes his services hissaviours,andherejectsthegraceofGod;hemakesthedeathofChristofnoeffect,andhepervertstheLord’sintention,bothingivingthelawandingivingthegospel;andhekeepshimselfunderthecurseofthelaw,andmakeshimselfthesonofabondwoman,aservant,yes,andaslave;andhehindershimselfinthecourseofwell-doing,Gal.5.4;3.19;1.6,7;3.10;4.25;5.7,and2.11.Inshort,heseeksanimpossiblething,andsohelosesallhislabour.

Nom.Whythen,sir,itwouldseemthatallmyseekingtopleaseGodbymy goodworks, allmy strict walking according to the law, and allmyhonestcourseoflife,hasdonemehurtratherthangood?

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Evan. The apostle says that “without faith it is impossible to pleaseGod,” Heb. 11.6; that is, says Calvin (Instit. p. 370) “Whatever a manthinks, purposes, or does, before he is reconciled to God by faith inChrist, it is accursed; it is not only of no value to righteousness, but iscertainly deserving of damnation.” Luther says on Galatians, p. 63,

“Whoever seeks to please God with works going before faith, seeks topleaseGodwith sin;which isnothing elsebut toheap sinupon sin, tomockGod,andtoprovokehimtowrath.”Indeed,saysLuther(p.23),“ifyou are without Christ, your wisdom is double foolishness; yourrighteousness is double sin and iniquity.” And, therefore, though youhavewalkedverystrictlyaccordingtothelaw,andledanhonestlife,yetifyouhaverestedandputyourconfidenceinit,andthuscomeshortofChrist, then it has indeed done you hurt rather than good. For, says agodlywriter,avirtuouslifeaccordingtothelightofnature,turnsamanfurther fromGod, if he does not add to it the effectual working of hisSpirit.And, saysLuther, “for thosewhohave regardonly foranhonestlife,itwouldbebetterforthemtobeadulterersandadulteresses,andto

wallow in themire.”199Andsurely it is for this reason thatourSaviour

tells thestrictScribesandPharisees,whosought justificationbyworks,andrejectedChrist,that“publicansandharlotswouldenterthekingdomofGodbefore them,”Mat.21.31.And itwas for this reason that I said,“ForallIknow,myneighbourNeophytusmightbeinChristbeforeyou.”

Nom.Buthowcanthatbewhen,asyouknow,hehasconfessedthatheisignorantandfullofcorruption,andcomesfarshortofmeingiftsandgraces?

Evan.Because,justasthePhariseehadmoretodobeforehecouldcome

toChristthanthepublicanhad,200soIconceiveyouhavemoretodothan

hehas.

Nom.Why,sir,Iaskyou,whatmustIdo,orwhatwouldyouadvisemetodo?FortrulyIwouldbecontenttoberuledbyyou.

Evan.Why,whatyoumustdobeforeyoucancometoChrist,istoundoallthatyouhaveeverdonealready.

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Thatistosay,whereasyouendeavouredtotraveltowardheavenbywayoftheCovenantofWorks,andthushavegonethewrongway,youmustgoallthewaybackagain,beforeyoucantreadonestepintherightway.AndwhereasyouattemptedtobuilduptheruinsofoldAdam,andbuildupon yourself, like a foolish builder, building a tottering house on thesand— youmust tear down and utterly demolish that entire building,andnotleaveastoneuponanother,beforeyoucanbegintobuildanew.Andwhereasyouconceived that there is somesufficiency inyourself to

help to justify and save yourself, youmust conclude in that case, that

there is not only an insufficiency in you, but also a non-sufficiency.201

Indeedthatsufficiencywhichseemedtobeinyou,istoyourloss.Inplainterms,youmustdenyyourself,asourSavioursaysinMat.16.24.Thatis,“youmust utterly renounce all that you ever are, and all that youhaveever done;” all your knowledge and gifts; all your hearing, reading,praying, fasting,weeping,andmourning;allyourwandering inthewayof works, and strict walking — all these must fall to the ground in amoment. In short, whatever you have counted gain in the case of yourjustification,youmustnow,withtheapostlePaulinPhilip.3.7-9,“countaslossforChrist,”andjudgeittobe“dung,thatyoumaywinChrist,andbefoundinhim,nothavingyourownrighteousness,whichisofthelaw,butthatwhichisthroughthefaithofChrist,therighteousnesswhichisofGodbyfaith.”

SECTIONIII.—OFTHEPERFORMANCEOFTHEPROMISE.

Neo.But,sir,whatwouldyouadvisemetodo?

Evan.Why,man,whatailsyou?

Neo.Why,sir,asyouhavebeenpleasedtohearthosetwodeclaretheirconditiontoyou,soIbeseechyoutoletmetodothesame;andthenyouwillperceivehowitiswithme.

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Sir, not long ago, it pleased the Lord to visit me with a great fit ofsickness;sothat,indeed,bothinmyownjudgment,andinthejudgmentof all that came tovisitme, Iwas sick todeath.Whereupon Ibegan toconsiderwheremysoulwastogoafteritsdepartureoutofmybody.AndIthoughttomyselfthattherewereonlytwoplaces,heavenandhell;andthereforeitmustgotooneofthem.Thenmywickedandsinfullife,whichindeedIhadlived,cameintomymind.Itcausedmetoconcludethathellwastheplaceprovidedforit;whichcausedmetobeveryfearful,andverysorry that Ihad lived thatway. Idesired theLord to letme livea littlelonger,and Iwouldnot fail to reformmy lifeandamendmyways; theLordwas pleased to grantmemy desire. Since that time, even thoughindeed Ihavenot livedaswickedly asbefore, yet alas! I have come farshort of that godly and religious life which I see other men live, andespeciallymyneighbourNomista. Yet you seem to think he is not in agoodcondition;thereforeImustsurelybeinamiserablecondition.Alas!

sir,whatdoyouthinkwillbecomeofme?

Sect.1.—Christ’sfulfillingoftheLawintheroomoftheElect.

Evan. I now perceive that it is time forme to show how God, in thefulness of time, performed what he purposed before all time, andpromisedintime,concerningthehelpanddeliveringoffallenmankind.Andtouchingthispoint,theScripturetestifiesthatGod“inthefulnessoftime, sent forth his Son, made of a woman, made under the law, toredeemthosewhowereunderthelaw,”etc.,Gal.4.4.Thatistosay,lookhowmankindisbynatureunderthelaw,asitistheCovenantofWorks;soChristwascontenttobe[underthelaw],asman’ssurety.Sothatnow,accordingtothateternalandmutualagreementbetweenGodtheFather

andhim,heputhimself in thesteadandplaceofall the faithful;202 Isa.

53.6,“AndtheLordhaslaidonhimtheiniquityofusall.”

Thenthelawcame,asitistheCovenantofWorks,andsaid;“Ifindhima

sinner;203 indeed,heissomeonewhohastakenthesinsofallmenupon

himself,204Thereforelethimdieuponthecross.”

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ThenChristsaid,“Sacrificeandofferingyoudidnotdesire,butyouhavepreparedmeabody;

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youtakenopleasureinburntofferingsandsacrificesforsin.ThenIsaid,Behold, I come to do your will, Lord!” Heb. 10.5-7. And so the lawproceedinginfullscopeagainsthim,setuponhim,

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andkilledhim.Andbythismeans,thejusticeofGodwasfullysatisfied;his wrath was appeased; and all true believers were acquitted from all

theirsins,past,present,andtocome205

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Sothatthelaw,asitistheCovenantofWorks,hasnothingtosaytoany

truebeliever,206forindeedtheyaredeadtoit,anditisdeadtothem.

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Nom. But, sir, how could the sufferings of Christ, which in respect totimewerebutfinite,makefullsatisfactiontothejusticeofGod,whichis

infinite?

Evan.ThoughthesufferingsofChrist,inrespecttotime,werebutfinite,yet in respect to the person that suffered, his sufferings came to be ofinfinitevalue.ForChristwasGodandmaninoneperson;andthereforehissufferingswereasufficientand full ransomforman’ssoul,beingofmorevaluethanthedeathanddestructionofallcreatures.

Nom.But,sir,youknowthattheCovenantofWorksrequiresman’sownobedienceorpunishmentwhen it says, “He thatdoes these thingsshalllive in them;” and “Cursed is every one that does not continue in allthingswhicharewritten in thebookof the law, todothem.”HowthencouldbelieversbeacquittedfromtheirsinsbythedeathofChrist?

Evan.Fortheanswer,Iaskyoutoconsiderthat,althoughtheCovenantofWorksrequiresaman’sownobedienceorpunishment,yetitnowheredisallowsorexcludeswhat isdoneor sufferedbyanother inhisbehalf;nor is it repugnant to the justice of God. For in this way there is asatisfactionperformedbyman, througha sufficientpunishment for thedisobedienceofman,so that the law issatisfied;and the justiceofGodpermitstheoffendingpartytobereceivedintofavourasajustman,andnot as a transgressor of the law. God acknowledges him so, after suchsatisfactionismade.Andthoughthesatisfactionismadebyasurety,yetwhen it isdone, theprincipal is acquittedby the law.For furtherproofandconfirmationofthispoint,wearetoconsiderthatasJesusChrist,the

secondAdam,enteredintothesamecovenantthatthefirstAdamdid.207

Sowhatever the first Adam had undone,was done by Christ. The casestandsthus:thatjustaswhateverthefirstAdamdid,orwhateverbefellhim, was reckoned as done by all mankind, and to have befallen allmankind, even so,whateverChristdid,orwhateverbefellhim, is tobereckonedastohavebeendonebyallbelievers,andtohavebefallenthem.SothatjustassincomesfromAdamalonetoallmankind,astheoneinwhomallhavesinned;sofromJesusChristalonecomesrighteousnesstoall thatare inhim,ashe is theone inwhomtheyallhave satisfied thejustice ofGod. For just as being inAdam, and being onewith him, allthosewhoare inhimandwithhim, transgressed thecommandmentofGod;

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evenso, inrespect to faith,bywhichbelieversare ingrafted intoChrist,and spiritually made one with him, they all, in him and with him,

satisfiedthejusticeofGodinhisdeathandsufferings.208

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Whoever reckons thisway, reckonsaccording toScripture.For inRom.5.12,allaresaidtohavesinnedinAdam’ssin;inwhomallhavesinned,saysthetext,namely,inAdam,asinapublicperson.Allmen’sactswereincluded in his, because their persons were included in his person. Solikewiseinthesamechapteritissaidthat“deathpasseduponallmen;”namely for this: that Adam’s sin was reckoned for theirs. Even so, inRom.6.10,theapostlespeakingofChrist,says,“Inthathedied,hediedto sin;but in thathe lives,he lives toGod.”So likewise,he says in thenextverse,“Reckonyourselvestobedeadtosin,butalivetoGodthroughJesusChristourLord.”Andso,astouchingtheresurrectionofChrist,theapostle argues in 1Cor. 15.20, that all believers must and shall arise,because “Christ is risen, and has become the first fruits of those whosleep.”Christ,asthefirstfruits,arises,andthatisinthenameandsteadofallbelievers—andsotheyriseinhimandwithhim.ForChristdidnotriseasaprivateperson,buthearoseasapublicheadof thechurch;sothat in his arising, all believers virtually arose. And as Christ at hisresurrectionwasjustifiedandacquittedfromallthesinsofallbelievers,by God his Father, as having now fully satisfied for them, even so all

believerswere justified and acquitted.209 Thus you see theobedienceof

ChristisimputedtobelieversbyGodfortheirrighteousness.Itputstheminto the same estate and condition, touching righteousness unto life

before God,210 in which they would have been if they had perfectly

performedtheperfectobedienceoftheCovenantofWorks,“Dothisand

youshalllive.”211

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Sect.2.—BelieversdeadtotheLawastheCovenantofWorks.

Nom.But,sir,areyousayingthatallbelieversaredeadtothelaw,andthelawisdeadtothem?

Evan. Believe it. Just as the law is the Covenant of Works, all true

believersaredeadtoit,anditisdeadtothem;212forbeingincorporated

intoChrist,whatthelaworCovenantofWorksdidtohim,itdidthesameto them. So thatwhenChristwas hung on the cross, all believers, in away, were hung therewith him. And therefore the apostle Paul having

saidinGal.2.19,“throughthelawIamdeadtothelaw,”addsinthenextverse,“IamcrucifiedwithChrist.”Theapostlebringsthesewordsasanargumenttoprovethathewasdeadtothelaw,forthelawhadcrucifiedhim with Christ. On this text, Luther on the Galatians (p. 81) says, “Ilikewiseamcrucifiedanddeadtothelaw,inthatIamcrucifiedanddeadwith Christ.” And again, “believing in Christ, I am also crucified withChrist.”

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In likemanner, theapostle says to thebelievingRomans, “Soyoualso,mybrethren,aredeadtothelawbythebodyofChrist,”Rom.7.4.Now,“thebodyofChrist”meansthepassionofChristonthecross,orwhichisallthesame,thesufferingsofChristinhishumannature.Therefore,wemaycertainlyconcludewithgodlyTyndaleonthistext,thatallthosearedeadconcerningthelaw,whoarecrucifiedwithChristbyfaith.

Nom.But,Letmeaskyou,sir,howdoyouprovethatthelawisdeadtoabeliever?

Evan.Why,IthinktheapostleaffirmsitinRom.7.1-6.

Nom.Surelysir,youaremistaken;forIrememberthewordsofthefirstverseare,“thatthelawhasdominionoveramanaslongashelives;”andthewordsofthesixthverseare,“butnowwearedeliveredfromthelaw,thatbeingdeadinwhichwewereheld,”etc.

Evan.Iknowrightwell,thatthewordsarerenderedthiswayinourlasttranslation. But the learned Tyndale renders it thus: “Do you notremember,brethren,thatthelawhasdominionoveramanaslongasitendures?” And Bishop Hall paraphrases it thus, “Do you not know,brethren,thattheMosaiclawhasdominionoveramanthatissubjecttoit, so long as that law is in force?” So likewise Origen, Ambrose, andErasmusallagreethatbythesewords,while“he”or“it”lives,wearetounderstand, “as long as the law remains.” And Peter Martyr is of theopinionthatthesewords,while“he”or“it”lives,aredifferentlyreferredeithertothelaw,ortotheman;forhesays,“themanissaidtobedead,”verse4, “and the law is said tobedead,” verse6.Even so,because theword“he”or“it”mentionedinverse1,signifiesbothsexesintheGreek,Chrysostom thinks that the death of both the law and the man isinsinuated.AndTheophylact,Erasmus,Bucer,andCalvin,allunderstandthesixthversetomeanthelawbeingdead.AndasthedeathofabelievertothelawwasaccomplishedbythedeathofChrist,soalsowasthelaw’s

death to the believer. In his sermon about Christ crucified, Mr. Foxtestifies saying, “Here we have two crucifixes on one cross: two of themostexcellentpotentatesthateverwere:theSonofGodandthelawofGod,wrestling together aboutman’s salvation.Both are cast down andbothareslainononecross;however,notinthesameway.First,theSonofGodwascastdownandtookthefall,notforanyweaknessinhimself,buthewascontenttotakeitforourvictory.

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Bythisfall,thelawofGod,incastingChristdown,wascaughtinitsowntrap;andsoitwasfirmlynailedtothecross,handandfoot,aswereadinPaul’swords,”Col.2.14.AndsoLutherontheGalatians(p.184)speakingtothesamepoint,says,“Thiswasanawfulcombat,wherethelaw,beinga creature, gave such an assault to his Creator, in practising his wholetyrannyon theSonofGod.Now therefore, because the law sohorriblyandcursedlysinnedagainstitsGod,itisaccusedandarraigned;andasathiefandaccursedmurdereroftheSonofGod,itlosesallitsrights,anddeserves to be condemned. The law, therefore, is bound, dead, andcrucifiedtome.Itisnotonlyovercome,condemned,andslaintoChrist,but also tome, by believing in him towhomGod has freely given this

victory.”213

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Nowthen,althoughaccordingtotheapostle’sintimation(Rom.7atthebeginning) the Covenant of Works, and man by nature, are mutuallyengagedtoeachothersolongastheybothshalllive;yetifthehusbandisfreewhenthewifeisdead,thenmuchmorewhenheisdeadalso.

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Nom.But,sir,whatarewetounderstandbythisdoubledeath,orwhatdoesthisfreedomfromthelawconsistin?

Evan. Death is nothing else but a dissolution, or an untying of acompound, or a separation betweenmatter and form. Therefore, whenthesoulandbodyofmanareseparated,wesayheisdead;sothatbythisdoubledeath,wearetounderstandnothingelse,butthatthebargainorcovenant which was made between God and man at the beginning, isdissolvedoruntied;orthatthematterandformoftheCovenantofWorksisseparatedastoabeliever.SothatthelawoftheTenCommandmentsdoesnotpromiseeternallifetoabeliever,nordoesitthreatenhimwith

eternaldeathonconditionofhisobedienceordisobedience to it:214nor

doesabeliever,asabeliever,eitherhopeforeternallife,

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orfeareternaldeathonanysuchterms.215No;wemayassureourselves

that“whateverthelawsays,”onanysuchterms,it“saystothosewhoareunder the law,” Rom. 3.19. But believers “are not under the law, butunder grace,” Rom. 6.14. And so they have escaped eternal death and

obtainedeternallife,onlybyfaithinJesusChrist;216“forbyhimallthat

believearejustifiedfromallthings,fromwhichtheycouldnotbejustifiedbythelawofMoses,”Acts13.39.

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—“ForGodsolovedtheworld,thathegavehisonlybegottenSon,thatwhoever believes in him should not perish, but have everlasting life,”John3.16.

Andthis is thatCovenantofGracewhich,as I toldyou,wasmadewiththe fathersbywayofpromise;onlydarkly so.Now, the fulnessof timehavingcome,itwasmorefullyopenedandpromulgated.

Ant. Well, sir, you have made it evident and plain that Christ hasdeliveredallbelieversfromthelaw,as it istheCovenantofWorks;andthereforetheyhavenothingatalltodowithit.

Evan.No, indeed:noneofChrist’sare tohaveanythingtodowith theCovenantofWorks,butChristonly.ForalthoughinmakingtheCovenantofWorksatfirst,Godwasoneparty,andmanwasanother,yetinmakingitthesecondtime,Godwasonbothsides:God,simplyconsideredinhisessence, was the party opposed to man; and God, the second person,having taken it upon himself to be incarnate, and to work man’sredemption, was onman’s side, and takes part withman, that hemayreconcilehimtoGodbybearingman’ssins,andsatisfyingGod’s justice

for them.ChristpaidGod217 till he saidhehad enough— tillGodwas

fully satisfied, fully contented. Mat. 3.17, “This is my beloved Son, inwhomIamwellpleased.”Yes,GodtheFatherwaswellpleasedandfullysatisfied from all eternity, by virtue of that covenant that was madebetween them. And thereupon all Christ’s people were given to him in

theirelection.Eph.1.4.“Yourstheywere,”218saysChrist,“andyougave

themtome,”John17.6.

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Andagain,he says, “TheFather loves theSon, andhasgivenall thingsinto his hands,” John 3.35; that is, he has entrusted him with theeconomic and actual administrationof thatpower in theChurchwhichoriginally belonged to himself. Hence it is that Christ also says, “TheFatherjudgesnoman,buthascommittedalljudgmenttotheSon,”John5.22.Sothattheentirecovenantwhichbelieversaretoregardforlifeandsalvation,isthefreeandgraciouscovenantthatisbetweenChrist(orGod

inChrist)andthem.219Andinthiscovenantthereisnoconditionorlaw

tobeperformedonman’spartbyhimself;220no,thereisnothingmorefor

himtodo,thantoknowandbelievethatChristhasdoneallforhim.221

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Therefore,my dearNeophytus, to directmy speech particularly to you(becauseIseeyouareheavy-hearted)Ibeseechyoutobepersuadedthathereyouaretoworknothing,hereyouaretodonothing,hereyouaretorender nothing to God, but only to receive the treasurewhich is JesusChrist,andtoapprehendhiminyourheartbyfaith,eventhoughyouare

ever so great a sinner.222 And thus you shall obtain forgiveness of sins,

righteousness,andeternalhappiness—

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notasanagentbutasapatient;notbydoing,butbyreceiving.223Nothing

here comes between but faith alone, apprehending Christ in the

promise.224This,then,isperfectrighteousness:tohearnothing,toknow

nothing,todonothingoftheLawofWorks,butonlytoknowandbelievethatJesusChristhasnowgone to theFather—andhe sits athis righthand, not as a judge, but he is made to you by God, wisdom,

righteousness, sanctification, and redemption.225Therefore, asPaul and

Silassaidtothejailor,Isaytoyou,“BelieveontheLordJesusChrist,andyoushallbesaved;” that is,be trulypersuaded inyourheart thatJesusChristisyours;andthatyoushallhavelifeandsalvationbyhim;andthat

whateverChristdidfortheredemptionofmankind,hediditforyou.226

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Sect.3.—ThewarranttobelieveinChrist.

Neo.But,sir,doesonesuchasmehaveanywarranttobelieveinChrist?

Evan. Ibeseechyou, consider thatGod theFather, ashe is inhisSonJesusChrist,movedwithnothingbuthis free loveto lostmankind,hasmadeadeedofgiftandgranttothemall,thatwhoeverwillbelieveinhis

Son,shallnotperish,buthaveeternallife(Joh3.15).227And

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henceitwas,thatJesusChristhimselfsaidtohisdisciplesinMark16.15,

“Goandpreachthegospeltoeverycreatureunderheaven:”228thatis,Go

and tell everymanwithout exception, that here is good news for him:Christ is dead for him. And if he will take him, and accept his

righteousness,heshallhavehim.229

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Therefore,saysagodlywriter,“BecausetheholyScripturespeakstoallingeneral,noneofusoughttodistrusthimself,butbelievethat itbelongs

particularlytohimself.230

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To better understand this point, in which lies and consists the wholemystery of ourholy faith, let us propose that some good andholy kingcausedaproclamationtobemadethroughouthiswholekingdombythesoundofatrumpet.Itproclaimedthatallrebelsandbanishedmenmaysafelyreturnhometotheirhouses,becauseatthesuitanddeservednessof some dear friend of theirs, it has pleased the king to pardon them.Certainly, none of these rebels ought to doubt that he will obtain truepardon for his rebellion; and so they return home, and live under theshadowofthatgraciousking.Evenso,ourgoodKing,theLordofheaven

and earth, because of the obedience and deservedness of our good

brother Jesus Christ, has pardoned all our sins,231 and made a

proclamationthroughoutthewholeworld,232

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thateveryoneofusmaysafelyreturntoGodinJesusChrist.ThereforeIbeseech you, do not doubt it, but “draw near with a true heart in full

assuranceoffaith,”Heb.10.22.233

Neo. Oh, but sir, in this similitude the case is not alike. Forwhen theearthlykingsends forthsuchaproclamation, itmaybethoughtthatheindeed intends to pardon all; but it cannot be thought that theKing ofheaven does so: for do the Scriptures not say that “some men areordained beforehand to condemnation?” Jude 1.4. And does Christhimselfnot say that “manyarecalled,but fewarechosen?”Mat.22.14.And therefore, it may be that I am one of those who are ordained tocondemnation. Therefore, even though I am called, I will never bechosen,andsoIwillnotbesaved.

Evan. Ibeseechyoutoconsider,thatalthoughsomemenareordainedtocondemnation,yetsolongastheLordhasconcealedtheirnames,andhasnotsetamarkofreprobationonanymaninparticular,butoffersthepardongenerallytoall,

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without any respect either to election or reprobation, surely it is greatfollyforanymantosay,‘ItmaybethatIamnotelected;thereforeIwill

notbenefitbyit;andthereforeIwillnotacceptitorcomein.’234Itshould

insteaadmoveeverymantobediligent“tomakehiscallingandelection

sure,”2Pet.1.10,bybelievingitforfearwemaycomeshortofit.235Thisis

accordingtowhat theapostlesays, “letus therefore fear, lestapromisebeing left tousof entering intohis rest, anyofuswould seem to comeshortofit,”Heb.4.1.Therefore,Ibeseechyou,donotsay,‘ItmaybethatIamnotelected,andthereforeIwillnotbelieveinChrist;’rathersay,‘I

dobelieveinChrist,andthereforeIamsureIamelected.’236Checkyour

own heart formeddlingwithGod’s secrets, and prying into his hiddencounsel,anddonotgoanymorebeyondyourbounds,asyouhavedoneinthis point. For election and reprobation are a secret; and the Scripturetells us “that secret things belong to God, but those things that are

revealed belong to us,”Deu. 29.29.Now this isGod’s revealedwill, forindeed,itishisexpresscommand,“ThatyoushouldbelieveonthenameofhisSon,” 1John3.23; and it ishispromise, “That if youbelieve, youshallnotperish,buthaveeverlasting life,”John3.16.Therefore,havingsogoodawarrantasGod’scommand,andsogreatanencouragementas

his promise, do your duty;237 and by doing it youmay put it

238 out of

question,andbesurethatyouarealsooneofGod’select.Ibeseechyou,saythenwithafirmfaith,TherighteousnessofJesusChristbelongstoall

thatbelieve;butIbelieve,239andthereforeitbelongstome.

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Yes, saywithPaul, “I liveby the faithof theSonofGodwho lovedme,andgavehimself forme,”Gal.2.20.“Hesawinme(saysLutheronthetext)nothingbutwickednessgoingastray,andfleeingfromhim.YetthisgoodLordhadmercyonme,andofhismeremercyhelovedme;indeed,he so lovedme, that he gave himself forme.Who is thisme? Even I,wretchedanddamnablesinner,wassodearlybelovedbytheSonof-God,thathegavehimselfforme.”

Oh!printthisword“me”inyourheart,andapplyittoyourownself,not

doubtingthatyouareoneofthosetowhomthis“me”belongs.240

Neo.Butmaysuchavileandsinfulwretchas Iam,bepersuaded that

Godcommandsmetobelieve,andthathehasmadeapromisetome?241

Evan.Why do youmake a questionwhere there is none to bemade?“Go,” says Christ, “and preach the gospel to every creature underheaven;” that is, says Christ, —go tell every man without exception,whateverhissinsare,whateverhisrebellionsare,goandtellhimthesegladtidings:thatifhewillcomein,thenIwillaccepthim;hissinsshallbe forgiven,andhe shallbe saved. Ifhewill come inand takeme,andreceiveme, then Iwill be his loving husband, and he shall bemy owndearspouse—Letmethereforesay toyou, in thewordsof theapostle,“Nowthen,asanambassadorforChrist,asthoughGodbeseechedyoubyme,IbegyouinChrist’sstead,bereconciledtoGod;forhehasmadehimto be sin for you, who knew no sin, that you might be made therighteousnessofGodinhim,”2Cor.5.20,21.

Neo.Butdoyousay,sir,thatifIbelieveIshallbeespousedtoChrist?

Evan.Yes,indeedyoushall:forfaithcouplesthesoulwithChrist,even

asthespouseiscoupledwithherhusband.Bythismeans,Christandthesoularemadeone.Forasincorporalmarriage,manandwifearemadeoneflesh,evensointhisspiritualandmysticalmarriage,Christandhisspousearemadeonespirit.Andthismarriage,aboveallothers, ismostperfect and absolutely accomplished between them. For marriagebetweenmanandwife isbutaslenderfigureofthisunion.Therefore,I

beseechyoutobelieveit,andthenyouwillbesuretoenjoyit.242

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Neo.But, sir, ifDavidsaid, “Does it seemtoyoua light thing tobeanearthly king’s son-in-law, seeing that I am a poor man and lightlyesteemed?”1Sam.18.23;thensurelyIhavemuchmorecausetosay,DoesitseemalightthingtobeaheavenlyKing’sdaughter-in-law,seeingthatIam such a poor sinful wretch? Surely, sir, I cannot be persuaded tobelieveit.

Evan.Alas!man,howmuchyouaremistaken!ForyoulookatGod,andat yourself,with theeyeof reason; and soyou see see it as standing inrelation toeachotheraccording to the tenorof theCovenantofWorks.Whereas, nowbeing in the state of justification and reconciliation, youaretolookatbothGodandyourselfwiththeeyeoffaith;andsoyouarestandinginrelationtoeachotheraccordingtothetenoroftheCovenantofGrace.Fortheapostlesays,“GodwasinChrist,reconcilingtheworldtohimself,notimputingtheirsinstothem,”2Cor.5.19.Itisasifhehadsaid,BecauseGodstandsinrelationtomanaccordingtothetenoroftheCovenant ofWorks, and so is apart fromChrist, he could not, withoutprejudicetohis justice,bereconciledtothem,norhaveanythingtodowith them, other than in wrath and indignation. Therefore, with theintent that Justice andMercymightmeet together, and Righteousnessand Peace might embrace each other — so that God would stand inrelationtomanaccordingtothetenoroftheCovenantofGrace—heputhimselfintohisSonJesusChrist,andshroudedhimselfthere,sothathemightspeakpeace tohispeople,Psalm85.8-10—sweetly,saysLuther.“Because the nature of God was otherwise higher than we are able toattain, he therefore humbled himself for us, and took our nature uponhimself,andsoputhimselfintoChrist.Herehelooksforus;here

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hewill receiveus; and the one that seekshimhere, shall findhim.”243

“This,” says God the Father, “is my beloved Son, in whom I am wellpleased,”Mat.3.17.WhereuponLuthersaysinanotherplace,“Wemustnot think and persuade ourselves that this voice came fromheaven forChrist’sownsake,butforoursakes,evenasChristhimselfsaysinJohn12.30, ‘This voicedidnot comebecauseofme,but for your sakes.’Thetruthis,Christhadnoneedforthistobesaidtohim,‘ThisismybelovedSon.’Heknewthatfromalleternity,andhewouldstillremainso,evenifthesewordshadnotbeenspokenfromheaven.Thereforebythesewords,GodtheFatherinChristhisSon,cheerstheheartsofpoorsinners,andgreatly delights them with singular comfort and heavenly sweetness,assuringthemthatwhoeverismarriedtoChrist,andsoisinhimbyfaith,

isasacceptabletoGodtheFatherasChristhimself.244This is inaccord

withwhattheapostlesays,“Hehasmadeusacceptable inhisbeloved,”Eph.1.6.Therefore,ifyouwouldbeacceptabletoGod,andbemadehisdearchild,thenclingtohisbelovedSonChristbyfaith,andhangaroundhis neck, yes, and creep into his bosom.And so the love and favour ofGodshallbeasdeeplyinsinuatedintoyouasitisintoChristhimself;andso shall God the Father, togetherwith his beloved Son,wholly possessyou,andbepossessedbyyou;

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andsoGod,andChrist,andyou,shallbecomeoneentirething,accordingto Christ’s prayer, “that theymay be one in us, as you and I are one,”

John17.21.245

BythismeansyoumayhavesufficientgroundandwarranttosayinthematterofreconciliationwithGodatanytime(wheneveryouarearguingwithyourselfhowGodistobefound,whojustifiesandsavessinners),IknownootherGod,norwillIknowanyotherGodbesidesthisGod,who

camedownfromheavenandclothedhimselfwithmyflesh,246to“whom

allpowerisgiven,bothinheavenandinearth,”whoismyjudge;

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“for the Father judges noman, but has committed all judgment to theSon,” John 5.22. Thus Christ may do with me whatever he likes, anddetermineaboutmeaccording tohisownmind. I amsurehehas said,“hedidnotcometojudgetheworld,buttosavetheworld,”John12.47.

AndthereforeIbelievethathewillsaveme.247

Neo.Indeed,sir,ifIweresoholyandsorighteousassomemenare,and

hadsuchpowerovermysinsandcorruptionsassomemenhave,thenIcouldeasilybelieveit,But,alasIamsosinfulandsounworthyawretch,that I dare not presume to believe that Christ will acceptme, so as tojustifyandsaveme.

Evan. Alas! man. In saying this you seem to contradict and questionboth the apostle Paul, and our Lord Jesus Christ himself; and that isagainstyourownsoul.ForthoughtheapostlePaulsaysthat“ChristJesuscameintotheworldtosavesinners,”1Tim.1.15andjustifiestheungodly,Rom.4.5,whyyouseemtohold,andineffectsay,thatChristJesuscameintotheworldtosavetherighteous,andtojustifythegodly.AndthoughourSavioursaysthehealthydonotneedaphysician,butthesickdo;andsaysthathedidnotcometocalltherighteousbutsinnerstorepentance,Mat.9.12;whyyouseemtohold,and ineffect say, that thesickdonotneedaphysician,butthehealthy;andthathecame,nottocallsinners,but the righteous to repentance.And indeed, in saying so, you seem toconceive that Christ’s spouse must be purified, washed, and cleansedfrom all her filthiness, and adorned with a rich robe of righteousness,beforehewillaccepther.WhereashehimselfsaidtoherinEzek.16.4-8,“Asforyournativity, inthedaythatyouwereborn,yournavelwasnotcut, nor were you washed with water to supple you; you were notswaddledatall,norsaltedatall.Noeyepitiedyouenoughtodoanyofthesethingstoyou;butwhenIpassedbyyou,andlookedatyou,beholdyourtimewasatimeoflove.AndIspreadmyskirtoveryou,andcoveredyournakedness;

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yes,andI swore toyou,andentered intoacovenantwithyou,andyoubecamemine.”—Hos.2.19,“AndIwillmarryyoutomeforever;yes, Iwillmarry you tome in righteousness, and in judgment, and inmercy,andcompassion.”

Therefore,Ibeseechyou,revokeyourerroneousopinion,andcontradictthewordoftruthnolonger;rather,concludewithcertaintythatitisnot

the righteous and godly man, but the sinful and ungodly man,248 that

Christcametocall,justify,andsave.Sothatifyouwerearighteousandgodlyman,youwouldnotbecapableofbeingcalled,justified,orsavedbyChrist;butbeingasinfulandungodlyman,Iwillbeboldtosaytoyou,asthepeoplesaid toblindBartimeus inMark10.49, “Beofgoodcomfort;

arise,hecallsyou,”andhewilljustifyandsaveyou.249Gotohimthen,I

beseechyou.Andifhecomesandmeetsyou(asishismanner),thendonotunadvisedlysaywithPeter,“Departfromme,forIamasinfulman,Lord!”Luke5.8.Butsay,inplainterms,Ocometome;forIamasinfulman,Lord!Yes,goonfurtherandsayasLutherbidsyou,MostgraciousJesus and sweet Christ, I am a miserable, poor sinner, and thereforejudgemyselfunworthyofyourgrace;yet,havinglearnedfromyourwordthatyoursalvationbelongstosuchaoneasme.Ithereforecometoyouto claim that right which, through your gracious promise, belongs to

me.250 Assure yourselfman, that JesusChrist requires no portion from

hisspouse;no,truly,herequiresnothingfromherbutmerepoverty:“therichhesendsawayempty,”Luke1.53;butthepoorareenrichedbyhim.Indeed, says Luther, “themoremiserable, sinful, and distressed amanfeelsand judgeshimself tobe, themorewillingChrist is toreceivehimand relieve him.” So that, he says, in judging yourself unworthy, youtherebybecometrulyworthy;andsoindeed,youhaveagreateroccasionto come to him. Therefore, in the words of the apostle, I exhort andbeseechyouto“comeboldlytothethroneofgrace,thatyoumayobtainmercy,andfindgracetohelpintimeofneed,”Heb.4.16.

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Neo.But,truly,sir,myheart,asitwere,trembleswithinme,tothinkofcomingtoChristinsuchaboldmanner.Surely,sir,ifIweretosocometohim,itwouldarguethatthereismuchprideandpresumptioninme.

Evan. Indeed, if youwere encouraged to come to Christ and speak tohimthiswaybecauseofanygodliness,righteousness,orworthinessthatyouconceiveareinyou—that,Iconfess,wouldbeproudpresumptioninyou.ButtocometoChristbybelievingthathewillacceptyou,justifyandsaveyoufreelybyhisgrace,accordingtohisgraciouspromise,isneither

pridenorpresumption.251ForChristhavingtenderedandofferedittoyou

freely,youmaybelieveit:itistruehumilityofhearttotakewhatChristoffersyou.

Nom.But,byyourfavour,sir,allowmetosaysomethingbytheway.IknowmyneighbourNeophytusperhapsbetterthanyoudo.YetIdonotintend tochargehimwithanysinother thanbywayof supposing this:supposehehasbeenguilty of committing gross andgrievous sins.WillChristaccepthim,andjustifyandsavehimdespiteallthat?

Evan. Yes, indeed; for there is no limitation of God’s grace in Jesus

Christ,exceptthesinagainsttheHolyGhost.252

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Christ“standsatthedoorandknocks,”Rev.3.20.AndifanymurderingManasseh,oranypersecutingandblasphemingSaul, 1Tim.1.13,oranyadulterous Mary Magdalene, “will open to him, he will come in,” andbringcomfortwithhim,“andwillsupwithhim.”“Seekfromtheoneendoftheheavenstotheother,”saysHooker;“turnalltheBibleover,andseeifthewordsofChristarenottrue,‘Hethatcomestome,Iwillinnowaycastout,’”John6.37.

Nom.Why,then,sir,itseemsyouholdthatthevilestsinnerintheworldshouldnotbediscouragedfromcomingtoChrist,andbelieving inhim,byreasonofhissins.

Evan.Surely, if “Christcameintotheworldtoseek,andcall,andsavesinners,andtojustifytheungodly,”asyouhaveheard—andifthemoresinful,miserable, and distressed aman judges himself to be, themorewillingChrist is to receivehimand relievehim— then I seeno reasonwhythevilestsinnershouldbediscouragedfrombelievingonthenameofJesusChristbyreasonofhissins.Indeed,letmesaymore;thegreateranyman’ssinsare,eitherinnumberornature,themorehasteheshouldmaketocometoChrist,andtosaywithDavid,“Foryourname’ssake,OLord,pardonmyiniquity,foritisgreat!”Psalm25.11.

Ant.Surely,sir,ifmyfriendNeophytusrightlyconsideredthesethings,andhewereassuredlypersuadedoftheirtruth,IthinkhewouldnotbesohesitantasheistocometoChristbybelievingonhisname.ForifthegreatnessofhissinswassofarfromhinderinghiscomingtoChrist,thatthey should furtherhis coming tohim, then Idonotknowwhatwouldhinderhim.

Evan. You speak very truly indeed. And therefore I beseech you,neighbourNeophytus, toconsider it seriously;and letneitheryourownaccusingconscience,norSatantheaccuserofthebrethren,keepyouanylonger from Christ. For what if they were to accuse you of pride,infidelity, covetousness, lust, anger, envy, and hypocrisy? Yes, what iftheyweretoaccuseyouofwhoredom,theft,drunkenness,andthe like?Indeed,dowhattheycan,theycanmakenoworseamanofyouthanasinner,orchiefofsinners,oranungodlyperson—andsoconsequently,such a one as Christ came to justify and save. So that, indeed, if you

rightly consider it, they do you more good than hurt by their

accusations.”253Andtherefore,Ibeseechyou,inallsuchcasesor

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conflicts, take thecounselofLuther,whoon theGalatians (p.20)says,“When your conscience is thoroughly afraid with the remembrance ofyourpastsins—andthedevilassailsyouwithgreatviolence,seekingtooverwhelmyouwithheaps,floods,andwholeseasofsinstoterrifyyou,anddrawyouawayfromChrist—thenarmyourselfwithsentencessuchas these: Christ the Son of Godwas given, not for the holy, righteous,worthy,andsuchaswerehisfriends;butforthewickedsinners,fortheunworthy, and for his enemies. Therefore, if the devil says you are asinner,andmustthereforebedamned;thenanswerandsay,Becauseyousay I am a sinner, therefore I will be righteous and saved. And if hereplies,No,butsinnersmustbedamned;thenyouanswer,andsay.No,for I flee to Christ, who has given himself for my sins. And therefore,Satan, in saying that I am a sinner, you giveme armour andweaponsagainst yourself, that with your own sword I may cut your throat and

treadyouundermyfeet.”254AndthusyouseeitisthecounselofLuther

thatyoursinsshoulddriveyoutoChrist,ratherthankeepyoufromhim.

Nom.But, sir, supposehehasnotyet truly repented forhismanyandgreatsins;doeshehaveanywarranttocometoChristbybelieving,tillhehasdoneso?

Evan.Itellyoutruly,thatwhateveramanis,orwhateverhehasdoneornot done, he has warrant enough to come to Christ by believing, if he

can.255ForChristmakes

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ageneralproclamation,saying,Isa55.1“Ho,everyonewhothirsts,cometothewaters;andyouwhohavenomoney,come,buyandeat;yes,come,buywineandmilkwithoutmoney,andwithoutprice.”This,yousee, isthe condition: “buywine andmilk;” that is, obtain grace and salvation

“without money,” that is, without any sufficiency of your own;256 only

“inclineyourearandhear,andyoursoulsshalllive;”yes,livebyhearingthat “Christ willmake an everlasting covenant with you, even the suremerciesofDavid.”Isa55.3

Sect.4.—EvangelicalRepentanceaconsequentofFaith.

Nom.Yet,sir,youseethatChristrequiresthirstingbeforeamancomes

tohim.Iconceivethatthiscannotbe,withouttruerepentance.257

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Evan. In the last chapterofRevelations,22.17,Christmakes the samegeneralproclamation, saying, “Lethimwho thirsts come;”andas if theHolyGhosthadlongagoansweredthesameobjectionasyours,itfollowswith these words, “And whoever will, let him take of the water of lifefreely”—evenwithoutthirsting—ifhewill;for“hethatcomestome,I

will in no way cast out,”258 John 6.37. But because it seems that you

conceiveamanought to repentbeforehebelieves, I askyou to tellmewhatyouconceiverepentanceis,orwhatitconsistsin?

Nom. Why, I conceive that repentance consists in a man’s humblinghimselfbeforeGod,andsorrowingandgrievingforoffendinghimbyhissins,andinturningfromthemall,totheLord.

Evan.Andwouldyouhaveamandoallthistruly259beforehecomesto

Christbybelieving?

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Nom.Yesindeed,Ithinkitisveryfittingthatheshould.

Evan. Why, then, I tell you truly, you would have him do what is

impossible.260

For,firstofall,godlyhumiliationintruepenitentsproceedsfromtheloveofGodtheirgoodFather,andsoitproceedsfromthehatredofthatsin

whichhasdispleasedhim;andthiscannotoccurwithoutfaith.261

2dly.Sorrowandgrief fordispleasingGodby sin,necessarilyargue fortheloveofGod;anditisimpossibleforustoeverloveGod,tillbyfaith

weknowwearelovedbyGod.262

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3dly.NomancanturntoGod,unlessheisfirstturnedbyGod.Andafterhe is turned, he repents. So Ephraim says, “After I was converted, I

repented,”263Jer.31.19.Thetruthis,arepentantsinnerfirstbelievesthat

Godwilldowhathepromises,namely,pardonhissinandtakeawayhisiniquity, and then he rests in the hope of it. From that, and for it, he

leavessin,andforsakeshisoldcourseoflife,264

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because it is displeasing to God; and he does what is pleasing and

acceptabletohim.265Sothat,firstofall,God’sfavourisapprehended,and

remissionofsinsisbelieved.266Andthen,uponthat,comesthealteration

ofhislifeandconduct.267,

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Nom. But, sir, as I conceive it, the Scripture says that the Lord hasappointed repentance togobefore faith; for is it not said inMark 1.15,“Repentandbelievethegospel?”

Evan.Withtheintentthatyoumayhaveatrueandsatisfactoryanswertoyourobjection,Iwouldaskyoutoconsidertwothings:

First.Theword“repent”intheoriginal,signifiesachangeofourminds

fromfalsewaystoright,andofourheartsfromeviltogood.268Andthat

son in the gospel said, “He would not go to “work in his father’svineyard.” Yet afterwards, the text says, “he repented and went,” Mat.21.29—thatis,hechangedhismindandwent.

Secondly.InthosedayswhenJohntheBaptistandourSaviourpreached,mostoftheirhearerswereerroneousintheirmindsandjudgments.ForbeingleavenedwiththedoctrineofthePhariseesandSadducees,whichourSaviourtoldhisdisciplestotakeheedandbewareagainst,Matt,16.6,12,mostofthemwereoftheopinionthattheMessiahwhomtheylookedfor,

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wouldbesomegreatandmightymonarch,whowoulddeliverthemfromtheir temporalbondage,asIshowedbefore.Andmanyof themwereofthe same opinion as the Pharisees. They held that as an outwardconformity to the letter of the law was sufficient to gain favour andesteem from men; so it was sufficient for their justification andacceptance beforeGod, and consequently to bring them to heaven andeternal happiness. Therefore, for these ends, theywere very diligent infastingandprayer,Luke18.12-14;andtheywereverycarefultopaytithesofmint,anise,andcummin—andyettheyomittedtheweightiermattersof the law, such as judgment,mercy, faith, and the love of God,Matt,23.23;Luke11.42.Andso,asourSaviour told them,Matt,23.25, “theymadetheoutsideofthecupandplatterclean,butwithintheywerefullof

extortionandexcess.’”

AndvariousofthemwereoftheopinionoftheSadducees,Acts23.8,whoheld “that therewasno resurrection—no angel or spirit;” and so theyhadalltheirhopesandcomfortinthethingsofthislife,notbelievinginanyother.

Now,preaching to thesepeople,ourSavioursaid, “The time is fulfilled,andthekingdomofGodisathand:repentandbelievethegospel.”Itisasifhehadsaid,ThetimesetbytheprophetsforthemanifestationoftheMessiah has fully come. And his kingdom, which is a spiritual andheavenly kingdom, is at hand. Therefore change yourminds from false

waystoright,andyourheartsfromeviltogood;269andnolongerimagine

thattheMessiahyoulookforwillbesomeonewhowillsaveanddeliveryou from your temporal enemies. Rather he will save and deliver youfromyourspiritualenemies—thatis,fromyoursins,fromthewrathofGod, and from eternal damnation. Therefore no longer put yourconfidence in your own righteousness, though youwalk ever so exactlyaccordingtotheletterofthelaw.Rather,believethegladtidingsthatarenowbrought to you; namely, that theMessiah shall save you from sin,wrath,thedevil,andhell,andbringyoutoeternallifeandglory.Norletanyofyou imagineany longer that there is tobenoresurrectionof thedead,andsohaveyourhopessetonlyinthislife:butbelievethesegladtidingsthatarenowbroughttoyouconcerningtheMessiah:

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andheshallraiseyouupatthelastday,andgiveyoueternal life.Now,with submission to better judgments, I conceive that if there is anyrepentanceexhortedinthebookofGod,beforefaithinChrist—orifanyrepentancegoesbeforefaithinChrist,eitherinorderofnatureoroftime

—itisonlyarepentancesuchasthis.270

Nom.But,sir,doyouthinkthatthereissucharepentanceinmennow-a-daysthatgoesbeforefaithinChrist?

Evan.Yes,indeed,Ithinkthereis.Forexample,whenaprofanesensualman livesas though—,with theSadducees—hedidnotbelieve inanyresurrection of the dead, nor in hell or heaven.He is convinced in hisconsciencethatifhegoesoninmakingagodofhisbelly,andinmindingonly earthly things, his endwill be damnation. Sometimes such amanchangeshismindabout these things, and insteadof aprofaneman,he

becomes a strict Pharisee, or as some call him, a “legal professor.” Butbeingconvincedthatallofhisownrighteousnesswillavailhimnothinginthecaseof justification,andthat it isonlytherighteousnessofJesusChristthatisavailabletothatend,hechangeshismindand—withtheapostle — he “desires to be found in Christ, not having his ownrighteousnesswhichisof the law,butthatwhichis throughthefaithofChrist,eventherighteousnesswhichisofGodthroughfaith,”Philip.3.9.Now I conceive that amanwhodoes this, changeshismind from falseways toright,andhisheart fromevil togood;andso,consequently,he

doestrulyrepent.271

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Nom. But, sir, would you not hold that even though repentance,according to my definition, does not go before faith in Christ, yet itfollowsafter?

Evan.Yes, indeed; Ihold thateven though itdoesnotgobeforeasanantecedentoffaith,yetitfollowsasaconsequent.[But,itis]whenamanbelieves the love of God toward him in Christ, that he then lovesGod,becauseGodlovedhimfirst.1Joh4.19Andit isthat lovewhichconstrainshim to humble himself at the Lord’s footstool, and to acknowledgehimself tobe lessthanthe leastofallhismercies.Yes,andthenhewill“remember his own evil ways and doings that were not good, and willloathe himself in his own sight for his iniquities and for hisabominations,” Ezek. 36.31. Yes, and then he will also cleanse himselffrom all filthiness of flesh and spirit, perfecting holiness in the fear of

God, having regard for all God’s commandments,272 2Cor. 7.1; Psalm

119.6.

Nom.Well,sir,Iamanswered.

Sect.5.—ThespiritualMarriagewithJesusChrist.

Neo. And truly, sir, you have so declared and set forth Christ’sdisposition towards poor sinners, and so answered all my doubts andobjections,thatIamnowtrulypersuadedthatChrist iswillingtoinviteme;andsurelyIamwillingtocometohim,andreceivehim—but,alas!Ilackthepowertodoso.

Evan. But tellme truly, are you resolved to exercise all yourpower to

believe,andsototakeChrist?273

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Neo.Truly,sir, I thinkmyresolution ismuch liketheresolutionof thefourleperswhosatatthegateofSamaria.Fortheysaid,“Ifweenterintothecity,thefamineisinthecity,andweshalldiethere;butifwesitstillhere, we die also. Now, therefore, let us surrender to the host of theSyrians; iftheysaveus,wewill live,andiftheykillus,wewillbutdie,”2Kings7.4.EvensoIsayinmyheart,thatifIgobacktotheCovenantofWorkstoseekjustificationbyit,Iwilldiethere;andifIsitstillanddonot seek justification in any way, I will die also. Now, therefore, eventhoughIamsomewhat fearful, Iamresolved togo toChrist—and if I

perish,Iperish.274

Evan.Why,nowItellyouthematchismade.Christisyours,275andyou

arehis.“Thisdaysalvationhascometoyourhouse,”(i.e.,toyoursoul).ForthoughyoudonothavethatpowertobecomesofixedtoChrist,andlay such a firm hold on him as you desire, yet coming with such aresolutiontotakeChristasyoudo,youneednotworryaboutthepower

todoit,becauseChristwillenableyou.276ForitissaidinJohn1.12,“But

toasmanyas receivedhim,hegavepower tobecome the sonsofGod,

eventothosewhobelieveonhisname.”277O,Ibeseechyoutherefore,no

longer stand here disputing; but be peremptory and resolute in yourfaith,and

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incastingyourselfuponGodinChristformercy,whatevertheoutcomemaybe.Yet letmetellyoutoyourcomfort,thatwithsucharesolution,

youwillnevergo tohell.278 Indeed, Iwill saymore: if anysoulwantsa

place in heaven, such a soul will have it; for God cannot find it in hishearttodamnsuchaperson.ImightthensaytoyouwithasmuchtrueconfidenceasJohnCarelesssaidtoJohnBradfordinalettertohim,

“Hearken,Oheavens,andyouOearthgiveear,andbearmewitnessatthe great day, that I do here faithfully and truly declare the Lord’smessage to his dear servant, and singularly beloved John Bradford,saying,‘JohnBradford,amansospeciallybelovedofGod,IpronounceandtestifytoyouinthewordandnameoftheLordJehovah,thatallyoursins—whatevertheyare,howevermany,grievous,orgreat—arefullyandfreelypardoned,released,andforgivenyou,bythemercyofGod in JesusChrist, the only Lord and sweet Saviour, inwhom you

undoubtedlybelieve.AstrulyastheLordlives,hewillnothaveyoudiethe death; but he has truly purposed, determined, and decreed, thatyoushalllivewithhimforever.’”

Neo.Osir,ifIhaveasgoodwarranttoapplythissayingtomyselfasMr.Bradfordhadtohimself,thenIamahappyman!

Evan.ItellyoufromChrist,andunderthehandoftheSpirit,thatyouareaccepted,yoursinsaredoneawaywith,andyoushallbesaved.Andifanangelfromheavenshouldtellyouotherwise,lethimbeaccursed.Gal1.8

Thereforeyoumay(withoutdoubt)concludethatyouareahappyman.ForbymarryingChrist,youhavebecomeonewithhim,andoneinhim;you“dwellinhim,andheinyou,”1John4.13.Heis“yourwell-beloved,andyouarehis,”Song2.16.So that themarriageunionbetweenChristandyouismorethanabarenotionorapprehensionofyourmind.Foritisaspecial,spiritual,andrealunion.Itisaunionbetweenthenatureof

Christ,Godandman,andyou.279Itisaknittingandclosing,notonlyof

yourapprehensionwithaSaviour,butalsoofyoursoulwithaSaviour.Fromthisitmustfollowthatyoucannotbecondemned,unlessChristiscondemnedwithyou;norcanChristbesaved,unlessyouaresavedwith

him.280

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Justasbymeansofbodilymarriageallthingsbecomecommonbetweenman and wife, even so, by means of this spiritual marriage, all thingsbecomecommonbetweenChristandyou.ForwhenChristhasmarriedhis spouse to himself, he passes over his entire estate to her, so thatwhateverChristisorhas,youmayboldlyclaimasyourown.“Heismadetoyou,byGod,wisdom,righteousness,sanctification,andredemption,”1Cor.1.30.Andsurelyitisbyvirtueofthiscloseunion,thatjustasChristis called “the Lord our righteousness,” Jer. 23.6, even so the church iscalled,“theLordourrighteousness,”verse33.16.Itellyouthatbyvirtueof this union, youmay boldly take upon yourself as your own, Christ’svigilance,abstinence,travails,prayers,persecutions,andslanders—yes,histears,hissweat,hisblood,andallthatheeverdidandsufferedinthespace of three and thirty years, along with his passion, death, burial,resurrection,andascension—fortheyareallyours.JustasChristpassesoverhisentireestate tohis spouse, sohe requires that she shouldpassovereverythingtohim.Therefore,nowbeingmarriedtoChrist,youmustgiveallthatyouhaveofyourowntohim;andtrulyyouhavenothingof

yourownbutsin;and thereforeyoumustgivehimthat. Ibeseechyou,then,saytoChristwithboldconfidence,Igiveyou,mydearhusband,myunbelief,mymistrust,mypride,myarrogance,myambition,mywrathandanger,myenvy,mycovetousness,myevilthoughts,

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affections, and desires. I make one bundle of these and all my other

offences,andgivethemtoyou.281AndthusChristwasmade“sinforus,

who knew no sin, that wemight bemade the righteousness of God in

him,”282 2Cor. 5.21. “Now then,” says Luther, “let us compare these

things together, andwe shall find inestimable treasure.Christ is full ofgrace,life,andsavinghealth;andthesoulisfreight-fullofallsin,death,anddamnation.Butletfaithcomebetweenthesetwo,anditshallcometopassthatChristwillbeladenwithsin,death,andhell;andtothesoulwillbeimputedgrace,life,andsalvation.

MODERNDIVINITY.155

Whothenisabletovaluetheroyaltyofthismarriageaccordingly?Whoisabletocomprehendthegloriousrichesofhisgrace,wherethisrichandrighteoushusband,Christ,takesashiswifethispoorandwickedharlot,redeemingherfromalldevils,andgarnishingherwithallhisownjewels?So that you, through the assuredness of your faith in Christ, yourhusband,aredeliveredfromallsins,madesafefromdeath,guardedfromhell, and endowed with the everlasting righteousness, life, and savinghealth of your husbandChrist.” And, therefore, you are nowunder theCovenant of Grace, and freed from the law, as that is the Covenant ofWorks;for(asMr.Balltrulysays)amancannotbeundertheCovenantofWorksandtheCovenantofGraceatoneandthesametime.

Neo.Sir,Idonotknowquitehowtoconceiveofthisfreedomfromthelaw,asitistheCovenantofWorks.AndthereforeIbegyoutomakeitasplaintomeasyoucan.

Evan. For the true and clear understanding of this point, you are toconsider that when Jesus Christ, the second Adam, on behalf of his

chosen,perfectlyfulfilledthelawasitistheCovenantofWorks,283divine

justice delivered that bond to Christ, who utterly cancelled that hand-

writing,284Col.2.14.Sothatnoneofhischosenweretohaveanymoreto

dowith it, nor itwith them.Andnow,bybelieving inChrist, youhavemanifested that you were chosen in him “before the foundation of the

world,”Eph. 1.4.His fulfilling that covenant, and cancelling thathand-writing,isimputedtoyou;andsoyouareacquittedandabsolvedfromallyour transgressions against that covenant, either past, present, or to

come;285andsoyouarejustified,astheapostlesays,“freelybyhisgrace,

throughtheredemptionthatisinJesusChrist,”Rom.3.24.

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Sect.6.—JustificationbeforeFaithrefuted.

Ant. I beg you, sir, letme ask you something by theway.Was he notjustifiedbeforethistime?

Evan.IfhedidnotbelieveinChristbeforethistime,asIconceivehedidnot,thencertainlyhewasnotjustifiedbeforethistime.

Ant.But,sir,youknow,astheapostlesays,“ItisGodthatjustifies;andGodiseternal.”Asyouhaveshown,ChristmaybesaidtohavefulfilledtheCovenantofWorksfromalleternity;andifheisChrist’snow,thenhewasChrist’sfromalleternity.Therefore,asIconceiveit,hewasjustifiedfromalleternity.

Evan.Indeed,Godisfromalleternity.AndinrespecttoGod’sacceptingChrist’sundertakingto fulfil theCovenantofWorks,he fulfilled it fromall eternity. And in respect to God’s electing someone, he was Christ’sfromalleternity.Thereforeitistrue,inrespecttoGod’sdecree,thatthe

manwasjustifiedfromalleternity;286andhewasjustifiedmeritoriously

inthe

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deathandresurrectionofChrist.287Yethewasnotactually justified, till

heactuallybelievedinChrist.Fortheapostlesays,inActs13.39,“Byhim

allthatbelievearejustified.”288Sothatintheactofjustifying,faithand

Christmust have amutual relation, andmust always concur andmeettogether: faithas theactionwhichapprehends,andChristas theobjectwhichisapprehended.ForChristdoesnotjustifywithoutfaith,nordoesfaithjustifyunlessitisinChrist.

Ant.Truly,sir,youhavewell-satisfiedmeinthispoint.AndsurelyIlikeyour conclusionmarvellously well, that no faith justifies but that faithwhoseobjectisChrist.

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Evan. The very truth of it is, even though aman believes that God ismercifulandtruetohispromise,andthathehashiselectnumberfromthebeginning,andthathehimselfisoneofthatnumber,yetifthisfaithdoesnoteyeChrist, if it isnotfaithinGodasheis inChrist, itwillnotservetheturn.ForGodcannotbecomfortablythoughtuponapartfromChrist ourMediator; “for ifwedonot findGod inChrist,” saysCalvin,Instit.p.155,“salvationcannotbeknown.”Therefore,Neophytus,Iwillsaytoyou,asMr.Bradfordsaidtoagentlewomaninyourcase,“Thus,ifyouwould be quiet and certain in conscience, then let your faith burstforth through all things, not only what you have within you, but alsowhateverisinheaven,earth,andhell;andletitneverrestuntilitcomestoChristcrucified,andtheeternalsweetmercyandgoodnessofGodinChrist.”

Sect.7.—BelieversfreedfromthecommandingandcondemningPoweroftheCovenantofWorks.

Neo.But,sir,Iamnotsatisfiedconcerningthepointyoutouchedbefore.And therefore, Iaskyou toproceed toshowmehow far Iamdeliveredfromthelaw,asitistheCovenantofWorks.

Evan. Truly, as it is the Covenant of Works, you are wholly andaltogetherdeliveredandsetfreefromit.Youaredeadtoit,anditisdeadtoyou.Andifitisdeadtoyou,thenitcandoyouneithergoodnorhurt;

andifyouaredeadtoit,youcanexpectneithergoodnorhurtfromit.289

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Consider, man, I beg you, as I said before, that you are now underanother covenant; namely, the Covenant of Grace. And you cannot beundertwocovenantsatonce,

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either wholly or partly. Therefore, just as before you believed that youwerewhollyundertheCovenantofWorks(asAdamleftbothyouandallhis posterity after his fall), so also since you believed, you have beenwholly under the Covenant of Grace. Assure yourself then, that nominister,orpreacherofGod’swordhasanywarrant tosaytoyounow,“Eitherdothisandthatdutywhichiscontainedinthelaw,andavoidthisandthatsinwhichis forbiddeninthe law,andGodwill justifyyouandsaveyoursoul;orelsedonotdoit,andhewillcondemnyouanddamn

you.”290No,no,youarenowsetfreefromboththecommandingandthe

condemningpoweroftheCovenantofWorks.291SothatIwillsaytoyou,

astheapostlesaystothe

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believingHebrews (Heb. 12.18, 22, 24), “You have not come toMountSinai which might be touched, and that burned with fire; nor toblackness,anddarkness,andtempest;butyouhavecometoMountZion,the city of the living God: and to Jesus, the Mediator of the newcovenant.”Sothat(tospeakwithholyreverence)Godcannot,byvirtueofthe Covenant of Works, either require any obedience from you, norpunish you for any disobedience — no, by virtue of that covenant, hecannotsomuchasthreatenyou,orgiveyouanangryword,

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or show you an angry look. For indeed he can see no sin in you as atransgressionofthatcovenant.Forastheapostlesays,“Wherethereisno

law, there is no transgression,” Rom. 4.15.292 And therefore, though

hereafter you transgress through frailty any of the Ten

Commandments,293youdonottherebytransgresstheCovenantofWorks.

ThereisnosuchcovenantnowbetweenGodandyou.294

And therefore, though hereafter you hear a voice such as this, “If youwouldbesaved,keepthecommandments;”or“Cursediseveryonethatdoesnotcontinueinallthingswhicharewritteninthebookofthelaw,todothem”—evenifyouhearthevoiceofthunderandafearfulnoise;evenifyouseeblacknessanddarkness,andfeelagreattempest;thatistosay,evenifyouhearuspreachers,accordingtoourcommissioninIsa.58.1,“liftingupourvoicelikeatrumpet”inthreateninghellanddamnationtosinners and transgressors of the law — though these are the words of

God,youarenot to thinktheyarespokentoyou.295No,no; theapostle

assures you that there is no condemnation for thosewho are in ChristJesus,Rom.8.1.Believeit:Godneverthreatenseternaldeathafterhehas

giveneternallifetoaman.296

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No,thetruthis,GodneverspeakstoabelieverapartfromChrist;andinChrist he does not speak a word under the terms of the Covenant of

Works.297 And if the law itself were to presume to come into your

conscienceandsay,“Youhavetransgressedinthisandthat,andbrokenme; thereforeyouowesomuch thisandsomuchthat todivine justice,whichmustbesatisfiedorelseIwillarrestyou;”—thenyouanswerandsay,“Law!LetitbeknownthatIamnowmarriedtoChrist,andsoIamunder cover.Therefore if youchargemewithanydebt, youmust enteryouractionagainstmyhusband,Christ;forthewifeisnotsueableatlaw,butonly thehusband.Thetruth is, throughhimIamdeadtoyou, law!Andyouaredeadtome.ThereforeJusticehasnothingtodowithme,for

itjudgesaccordingtothelaw.”298

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Andif the lawrepliesandsays,“Yes,butgoodworksmustbedoneand

the commandmentsmust be kept, if youwould obtain salvation;”299 —

then

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youanswerandsay,“Iamalreadysavedbeforeyouinearnest;300

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MODERNDIVINITY.167

andthereforeIhavenoneedofyourpresence.301ForinChristIhaveall

things at once; nor do I need anything more that is necessary302 to

salvation.Heismyrighteousness,mytreasure,

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andmywork.303 Iconfess, law,thatIamneithergodlynorrighteous;

304

yetthisIamsureof:thatheisgodlyand

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righteousforme.305Andtotellthetruth,law!Iamnowwithhiminthe

bride-chamber,whereitmakesnodifferencewhatIam,306orwhatIhave

done;butonlywhatChrist,mysweethusband,is,andhasdone,anddoes

forme.307Therefore,law,quitarguingwithme;forbyfaith‘Iapprehend

himwhohasapprehendedme,’andputme intohisbosom.ThereforeIwillbeboldtoaskMoseswithhistablets,andallthelawyerswiththeir

books,andallmenwiththeirworks,toholdtheirpeaceandgiveway.308

AndsoIsaytoyou,

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Olaw!Begone.”Andifitwillnotbegone,thenthrustitoutbyforce,says

Luther.309

And if sin tries to take hold of you, as David said his sins did to him,Psalm40.12;thensaytoit,“Yourstrength,Osin,isthelaw,”1Cor.15.56,and the law is dead tome. So that, “O sin, your strength is gone; andthereforebesurethatyouwillneverbeabletoprevailagainstme,ordo

meanyhurtatall.”310

AndifSatantakesyoubythethroat,andviolentlydragsyoubeforeGod’sjudgment-seat,thencalltoyourhusband,Christ,andsay,“Lord,Isufferviolence. Answer for me, and help me.” And by his help you shall beenabledtopleadforyourselfinthisway:GodtheFather!IamyourSonChrist’s.Yougavemetohim,andyouhavegivenhim“allpower,bothinheavenandinearth,andhavecommittedalljudgmenttohim.”ThereforeIwillstandtohisjudgment.Hesaysthathe“didnotcomenottojudgetheworld,buttosaveit;”thereforehewillsaveme,according

MODERNDIVINITY.171

tohisoffice.Andif the jury311should

312bring intheirverdict thatthey

havefoundyouguilty,thenspeaktotheJudgeandsay,Ifanyonemustbe

condemnedformytransgressions,itmustbeChrist,andnotI.313foreven

thoughIhavecommittedthem,yethehasundertakenandboundhimselftoanswerforthem,andhedoesthatbytheconsentandgood-willofGodhisFather.Andindeed,hehasfullysatisfied[theFather]forthem.

And if death creeps up on you, and attempts to devour you, then say,“Yoursting,Odeath!issin;andChristmyhusbandhasfullyvanquishedsin,andsohehasdeprivedyouofyoursting.AndthereforeIdonotfearanyhurt that you,Odeath! cando tome.”And thus youmay triumphwiththeapostle,saying,“ThanksbetoGod,whohasgivenmethevictorythroughourLordJesusChrist.”1Cor.15.56,57.

ThusIhavedeclaredtoyouhowChrist,inthefulnessoftime,performedwhatGodpurposedbeforealltime,andpromisedintime,withregardtohelpinganddeliveringfallenmankind.

AndsoIhavealsodonewiththe“LawofFaith.”

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CHAPTERIII.OFTHELAWOFCHRIST.Sect.1.—ThenatureoftheLawofChrist.

Nom.Thensir,Iimploreyou,proceedtospeakoftheLawofChrist;andfirst,letushearwhattheLawofChristis.

Evan. The Law of Christ in regard to its substance andmatter, is thesame as the Law of Works, or the Covenant of Works. This matter isscatteredthroughthewholeBible,andsummedupintheDecalogue,orTenCommandments,commonlycalledtheMoralLaw.ItcontainsthingsthatareagreeabletothemindandwillofGod,suchaspietytowardsGod,charity towards our neighbour, and sobriety towards ourselves. Andtherefore it was given by God to be a true and eternal rule ofrighteousness for all men, of all nations, and at all times. So thatevangelicalgracedirectsamantonootherobediencethanthatofwhich

thelawoftheTenCommandmentsistobetherule.314

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Nom.Yet,sir,Iconceive,thateventhough(asyousay)theLawofChristinregardtoitssubstanceandmatteristhesameastheLawofWorks,yettheirformsdiffer.

Evan. True, indeed, for (as you have heard) the Law ofWorks speaksthisway, “Do this and you shall live; and if you donot do it, then youshalldiethedeath.”ButtheLawofChristspeaksinthisway,Ezek.16.6,“AndwhenIpassedbyyou,andsawyoupolluted inyourownblood, Isaid to you when you were in your blood, live.” — John 11.26, “And

whoeverlivesandbelievesinme,shallneverdie.”315—

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Eph.5.1,2,“ThereforebefollowersofGod,asdearchildren:andwalkinlove, as Christ has loved us.” And “if you love me, keep mycommandments,”John14.15.And“iftheybreakmystatutesanddonotkeepmycommandments,thenwillIvisittheirtransgressionswitharod,and their iniquitywith stripes;nevertheless Iwillnotutterly takeawayfrom himmy lovingkindness, nor allowmy faithfulness to fail,” Psalm89.31-33. Thus you see that both these laws agree in saying, “Do this.”Buthereisthedifference:theonesays,“Dothisandlive;”andtheothersays,“Live,anddothis;” theonesays,“Dothis for life;” theothersays,

Do this from life: theone says, “If youdonotdo it, you shall die;” the

othersays,“Ifyoudonotdoit,Iwillchastiseyouwiththerod.”316The

oneistobedeliveredbyGodasheisCreatorapartfromChrist,onlytothosewhoareapartfromChrist;theotheristobedeliveredbyGod,ashe

isaRedeemerinChrist,onlytothosewhoareinChrist.317Whichiswhy,

neighbourNeophytus,seeingthatyouarenowinChrist,

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bewarethatyoudonotreceivetheTenCommandmentsatthehandsofGod apart from Christ, nor yet at the hands ofMoses, but only at thehandsofChrist;andsoyoushallbesure to receive themas theLawof

Christ.”318

Nom. But, sir, may not God apart from Christ deliver the TenCommandments,astheLawofChrist?

Evan. O no! for God apart from Christ stands in relation to manaccording to the tenor of the law as it is the Covenant ofWorks; andtherefore,hecanspeaktomanonnoothertermsthanthetermsofthat

covenant.319

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Sect.2.—ThelawoftheTenCommandmentsaruleoflifetobelievers.

Nom.But,sir,whymaynotbelieversamongtheGentilesreceivetheTenCommandments as a rule of life, at the hands ofMoses, aswell as thebelieversamongtheJewsdid?

Evan. For the answer to this, I ask you to consider that the Ten

Commandmentswerethesubstanceofthelawofnature320engravenin

the heart of man in innocency; they were the express idea orrepresentationofGod’sown image—evenabeamofhisownholiness.TheyweretohavebeenaruleoflifebothtoAdamandhisposterity,even

thoughtheyhadneverbeentheCovenantofWorks.321Buthavingbecome

thecovenantofwords,theyweretohavebeenaruleoflifetothem,asa

Covenant ofWorks.322 And then, being as it were, razed out of man’s

heart by his fall, they were made known to Adam and the rest of thebelievingfathers,byvisionsandrevelations.

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And so theywere a ruleof life tohim323—butnot as theCovenantof

Works,astheyhadbeenbeforehisfall.TheycontinuedtobearuleuntilthetimeofMoses.AndastheyweredeliveredbyMosestothebelievingJewsfromtheark,andsoasfromChrist,theywerearuleoflifetothem

untilthetimeofChrist’scomingintheflesh.324SinceChrist’scomingin

theflesh,theyhavebeenandcontinuetobearuleoflifebothtobelievingJewsandbelievingGentiles, totheendoftheworld—notastheyweredeliveredbyMoses,butastheyweredeliveredbyChrist.ForwhenChristthe Son comes and speaks himself, thenMoses the servantmust keepsilence.Moseshimselfforetoldthis,sayinginActs3.22,“TheLordyourGod shall raise up a prophet for you from your brethren, likeme. You

shalllistentohiminallthingswhichhesaystoyou.”325

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And therefore, when the disciples seemed to desire to hearMoses and

Elias326speakonMountTabor,theywerequicklytakenaway;andavoice

cameoutofthecloud,saying,“ThisismybelovedSoninwhomIamwellpleased;hearhim,”Mat.17.4,5.ItisasiftheLordhadsaid,Youarenotto hear either Moses or Elias now, but my “well-beloved Son;” and

thereforeIsaytoyou.HearHIM.327 It is said inHeb.1.2, “That in these

lastdaysGodhasspokentousbyhisSon.”Andtheapostlesays,“LetthewordofChristdwellinyourichly;andwhateveryoudo,inwordordeed,doitallinthenameofourLordJesusChrist.”Thewifemustbesubject

to the husband as to Christ;328 the child must yield obedience to his

parents as to Christ; and the believing servant must do his master’sbusiness,asChrist’sbusiness.For theapostlesays, “Youserve theLordChrist,” Col. 3.16-24. Indeed, he says to the Galatians, “Bear oneanother’sburdens,andsofulfiltheLawofChrist,”Gal.6.2.

Ant. Sir, I like it very well that you say Christ should be a Christian’steacher,andnotMoses.YetIquestionwhethertheTenCommandmentsmaybecalled theLawofChrist; forwherecanyou find themrepeatedeitherbyourSaviourorhisapostlesinthewholeNewTestament?

Evan.ThoughwewedonotfindthemrepeatedinthewaytheyaresetdowninExodusandDeuteronomy,yetsolongaswefindthatChristandhisapostlesrequiredandcommandedthosethingscommandedinit,and

reprove and condemn those things forbidden in it, and do so both bytheirlivesanddoctrines,itissufficienttoprovethattheyaretheLawof

Christ.329

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Ant. I think indeed they have done so touching some of thecommandments,butnottouchingall.

Evan.Becauseyousayso,Ientreatyoutoconsiderthefollowing:

1st,ThetrueknowledgeofGodisrequiredinJohn3.19;andthelackofitiscondemnedin2Thess.1.8;andthetrueloveofGodisrequiredinMat.22.37;andthelackofitisreprovedinJohn5.42;andthetruefearofGodisrequired in1Pet.2.17;Heb.12.28;andthe lackof it iscondemned inRom. 3.18; and true trusting in God is required, and trusting in thecreatureisforbiddenin2Cor.1.9;1Tim.6.17.Arethesenotthesubstanceofthefirstcommandment?

And consider, 2dly, The “hearing and reading of God’s word” iscommanded in John 5.39; Rev. 1.3; and “prayer” is required in Rom.12.12;1Thess.5.17;and“singingofpsalms”isrequiredinCol.3.16;James5.13;and“idolatry”isforbiddenin1Cor.10.14;1John5.21.Arethesenotthesubstanceofthesecondcommandment?

And consider, 3dly, That “worshipping God in vain” is condemned inMat.15.9;and“usingvainrepetitionsinprayer”isforbiddeninMat.6.7;and“hearing thewordonly,andnotdoing” is forbidden inJames1.22;“worshippingGod inspiritand truth” iscommanded inJohn4.24;and“prayingwiththespiritandwithunderstandingalso,”and“singingwiththespirit”and“withunderstandingalso,” iscommended in1Cor.14.15;andalso“takingheedtowhatwehear”iscommandedinMark4.24.Arethesenotthesubstanceofthethirdcommandment?

Consider,4thly,Christ’srisingfromthedeadthefirstdayoftheweek,inMark16.2,9;thedisciplesassembling,andChrist’sappearingtothem,ontwoseparatefirstdaysoftheweek, inJohn20.19,26;andthedisciplescoming together and breaking bread, and preaching afterwards on thatday,inActs20.7;1Cor.16.2;andJohn’sbeingintheSpiritontheLord’sday,Rev.1.10;Isay,considerwhetherthesethingsdonotprovethatthefirstdayoftheweekistobekeptastheChristianSabbath.

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Consider,5thly, The apostle saying, “Children,obey your parents in theLord,forthisisright;honour“Yourfatherandyourmother,whichisthefirst commandment with promise,” Eph. 6.1, 2, and all these otherexhortationsgivenbyhimandbytheapostlePeter,bothtoinferiorsandsuperiors,todotheirdutytoeachother,Eph.5.22,25;Eph.6.4,5,9;Col.3.18-22; Tit. 3.1; 1Pet. 3.1; 1Pet. 2.18. I say, consider whether all theseplacesprovethatthedutiesofthefifthcommandmentarerequiredintheNewTestament.

Here you see are five of theTenCommandments; and as for the otherfive, the apostle reckons them up altogether, saying, “You shall notcommitadultery,youshallnotkill,youshallnotsteal,youshallnotbearfalse witness, you shall not covet,” Rom. 13.9. Now, judgewhether theTen Commandments are not repeated in the New Testament; andconsequently whether they are not the Law of Christ, and whether abelieverisnotunderthelawtoChrist,or“inthelawthroughChrist,”astheapostlephrasesitin1Cor.9.21.

Sect.3.—Antinomianobjectionsanswered.

Ant.Yet,sir,asIremember,bothLutherandCalvinspeakasthoughabelieverweresocompletelyfreedfromthelawbyChrist,thatheneednothavehisconsciencetroubledatallaboutyieldingobediencetoit.

Evan. Iknowrightwell thatLutheron theGalatians,p.59,says, “Theconsciencehasnothingtodowiththelaworworks;”andthatCalvin,inhisInstit.p.403,says,“Theconscienceofthefaithful,whentheaffianceoftheir justificationbeforeGodistobesought,mustraiseandadvancethemselvesabovethelaw,andforgetthewholerighteousnessofthelaw,andlayasideallthinkingaboutworks.”Now,forthetrueunderstandingof these twoworthy servants ofChrist, two things are tobe consideredandconcluded.First,Thatwhentheyspeakthusofthelaw,itisevidentthey mean only in the case of justification. Secondly, That when theconscience dealswith the law in the case of justification, it has to dealwith itonlyas it is theCovenantofWorks; foras the law is theLawof

Christ,itneitherjustifiesnorcondemns.”330

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Soifyouunderstandthelaw,asitistheCovenantofWorks,accordingtotheirmeaning,thenitismosttruewhattheysay;forwhyshouldamanlet the law come into his conscience? That is, why should a man’s

conscience be troubled about doing the law to be justified by it,considering that it is an impossible thing? No, what need does a manhave to troublehis conscienceaboutdoing the law tobe justifiedby it,whenhe knowshe is already justified anotherway? Indeed,what needdoesamanhavetotroublehisconscienceaboutdoingthatlawwhichisdeadtohim,

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and he to it? Does a woman have any need to trouble her conscienceaboutdoingherdutytoherhusbandwhenheisdead,indeed,whensheherself is also dead? Or, does a debtor have any need to trouble hisconscienceaboutpayingthatdebtwhichisalreadyfullydischargedbyhissurety?Willanymanbeafraidofthatobligationwhichismadevoid,thesealtornoff,thewritingdefaced,indeed,notonlycancelledandcrossed,

buttorninpieces?331IremembertheapostlesaysinHeb.10.1,2,thatif

thesacrificeswhichwereofferedintheOldTestament“couldhavemadethose who come to it perfect, and purged the worshippers, then theywouldhavehadnomoreconscienceaboutsin;”thatis,theirconsciencewouldnothaveaccusedthemofbeingguiltyofsins.Now,the“bloodofChrist”has“purgedtheconscience”ofabelieverfromallhissins,chap.9.14, as they are transgressions against the Covenant of Works; andtherefore, why does his conscience need to be troubled about thatcovenant?

MODERN”DIVINITY.183

Butnow, I ask you to observe and takenote, that althoughLuther andCalvinthusexemptabelieverfromthelawinthecaseofjustification,asit is the law or Covenant ofWorks, yet they do not exempt a believeroutsidethecaseofjustification,asitistheLawofChrist.

For thus says Luther on the Galatians, p. 182, “Outside the matter ofjustification,we should,withPaul inRom. 7.12, 14, think reverently ofthe law, commend it highly, call it holy, righteous, just, good, spiritual,anddivine.Yes,outsidethecaseofjustification,weshouldmakeagodof

it.”332Andinanotherplace,hesaysontheGalatians,p.5,“Thereisacivil

righteousness, and a ceremonial righteousness; yes, and besides these,thereisanotherrighteousness,whichistherighteousnessofthelaw,orof theTenCommandmentswhichMoses teaches; thiswe also teach inthedoctrineoffaith.”Andinanotherplace,havingshownthatbelievers,

throughChrist,arefarabovethelaw,headds,“However,Iwillnotdenythat Moses shows them their duties in which respect they are to beadmonishedandurged.ThereforesuchdoctrinesandadmonitionsoughttobeamongChristians,asitiscertaintherewasamongtheapostles,bywhicheverymanmaybeadmonishedabouthisestateandoffice.”

AndCalvin,havingsaid,asItoldyoubefore,that“Christians,inthecaseof justification, must raise and advance themselves above the law,” headds,“Norcananymantherebygatherthatthelawissuperfluoustothefaithfulwhom, notwithstanding, it does not cease to teach, exhort, andprick forward to goodness, although it hasnoplace in their consciencebeforeGod’sjudgment-seat.”

Ant.But, sir, if Idonot forget,Musculus says, “That the law isutterlyabrogated.”

Evan. Indeed,Musculus, speakingof theTenCommandments, says, Ifthey are weak, if they are the letter, if they work transgression, anger,curse,anddeath:andifChrist,bythe lawoftheSpiritof life,deliveredthosewhobelievedinhimfromthelawoftheletter,whichwasweaktojustify,andstrongtocondemn,andfromthecurse,beingmadeacurseforus,thensurelytheyareabrogated.Nowthisismostcertain,thattheTen Commandments in no way work transgression, anger, curse, and

death,exceptastheyaretheCovenantofWorks.333

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NorhasChristdeliveredbelieversfromthem,otherthanastheyaretheCovenantofWorks.Andthereforewemayassuredlyconcludethat they

arenototherwiseabrogatedthanastheyaretheCovenantofWorks.334

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NordidMusculus intendotherwise; forhe says in thewords following,thatitmustnotbeunderstoodthatthepointsofthesubstanceofMoses’

covenant are utterly brought to nothing;335 God forbid. For a Christian

manisnotatlibertytodothosethingsthatareungodlyandwicked.AndifdoingthosethingsthatthelawforbidsdoesnotdispleaseChrist;andif

they are not much different,336 indeed contrary — if they are not

repugnanttotherighteousnesswhichwereceivedfromhim—thenletit

be lawful foraChristianmantodothem;orelsenot.337ButaChristian

manactingagainstthosethingscommandedintheDecalogue,sinsmore

outrageously than someone who would so do, that is under the law.338

That is how far off he is from being free from those things that arecommandedthere.

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Sect.4.—Thenecessityofmarksandsignsofgrace.

Therefore, friend Antinomista, if either you or anyone else, under apretenceofbeinginChrist,exemptyourselvesfrombeingunderthelawoftheTenCommandments,astheyaretheLawofChrist,Itellyoutruly,it is a sharp sign that you are not yet in Christ. For if you were, thenChristwouldbeinyou;andifChristwereinyou,thenhewouldgovernyou,andyouwouldbesubjecttohim.IamsuretheprophetIsaiahtellsus that the same Lord who is our Saviour, “is also our King andLawgiver,”Isa.33.22.Andtruly,hewillnotbeJesusaSaviourtoanybutthosetowhomheisChristaLord; for thevery truth is,whereverhe isJesus a Saviour, he is alsoChrist a Lord; and therefore, I beseech you,examineyourselfwhetherheissotoyouornot.

Ant.Whythen,sir,itseemsthatyoustandonmarksandsigns?

Evan.Yesindeed.Istandsomuchonmarksandsigns,thatIsaytoyouinthewordsoftheapostleJohn,1John3.10,“InthisthechildrenofGodare manifest, and the children of the devil; whoever does not practicerighteousness,isnotofGod.”ForLuthersays,“Hethatistrulybaptized,hasbecomeanewman,andhasanewnature,andisendowedwithnewdispositions;andloves,lives,speaks,anddoesfarotherwisethanhewasusedto,orcoulddobefore.”For,saysgodlyTyndale,“Godworkswithhisword,and inhisword:andbrings faith into theheartsofhiselect,andloosestheheartfromsin,andknitsittoGod,andgivesamanpowertodowhatwas impossible forhimtodobefore,andturnshimintoanew

nature.”339Andtherefore,saysLutherinanotherplace,“Worksaretobe

extolledand commended in this: that theyare fruits and signsof faith.Andtherefore,theonewhohasnoregardforhowheleadshislife,sothathemay shut themouths of all blamers and accusers, and clear himselfbeforeall,

MODERNDIVINITY.187

andtestifythathehaslived,spoken,anddonewell,isnotyetaChristian.Howthen,saysTyndaleagain,“dareanymanthinkthatGod’sfavouris

onhim,andGod’sSpiritiswithinhim,whenhedoesnotfeeltheworking

ofhisSpirit,norisdisposedtoanygoodthing?”340

Ant.But,byyourfavour,sir,Iampersuadedthatmanyamandeceiveshisownsoulbythesemarksandsigns.

Evan. Indeed, I must confess with Mr. Bolton andMr. Dyke, that inthesetimesofChristianity,areprobatemaymakeagloriousprofessionofthegospel, andhemayperformall thedutiesandexercisesof religion,anddosoinhisoutwardappearancewithasgreataspiritandzealasatrue believer. Indeed, he may partake of some measure of inwardillumination, and have a shadow of true regeneration; for there is nograce that is effectuallywrought in the faithful, a resemblanceofwhichmaynotbe found in theunregenerate.And therefore, I say, ifanyman

restsonthesign,withouthavingthethingsignifiedbythesign341—that

is,ifherestsonhisgraces(orratherhisgifts)andduties,anddrawshisassurancefromthem,astheyareinhimandcomefromhim,withoutanyreference to Jesus Christ as their root and fountain — then they are

deceitfulmarks and signs.342 But if he looks at them with reference to

Jesus Christ, then they are not deceitful, but true evidences anddemonstrationsoffaithinChrist.Andamandoesthiswhenhelooksathisoutwardactionsasflowingfromtheinwardactionsofhismind;andhelooksattheinwardactionsofhismindasflowingfromthehabitsofgrace within him; and he looks at the habits of grace within him asflowingfromhisjustification;andhelooksathisjustificationasflowingfromhisfaith;andhelooksathisfaithasgivenbyandembracingJesusChrist. Thus I say, if he does not rest till he comes to Christ, then his

marksandsignsarenotdeceitful,buttrue.343

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MODERNDIVINITY.189

Ant.But,sir,ifanunbelievermayhavearesemblanceofeverygracethatiswrought in a believer, then itmust be a hardmatter to find out thedifference.ThereforeIthinkitisbestforamannottotroublehimselfatallaboutmarksandsigns.

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Evan. Let me deal plainly with you, in telling you that although wecannotsayeveryone thathasa formofgodlinessalsohas thepowerof

godliness, yetwemay truly say, thathewhodoesnot have the formofgodliness,doesnothavethepowerofgodliness.Forthoughallisnotgoldthatglitters,yetallgolddoesglitter.Andtherefore,Itellyoutruly,ifyouhavenoregardformakingtheLawofChristyourrule,byendeavouringto do what is required in the Ten Commandments and avoid what isforbiddenthere,itisaveryevilsign.And,therefore,Iaskyoutoconsiderit.

Sect.5.—Antinomianobjectionsanswered.

Ant. But, sir, you know the Lord has promised to write his law in abeliever’sheart,andtogivehimhisSpirittoleadhimintoalltruth.Andthereforehehasnoneedof the lawwrittenwithpaper and ink tobe aruleoflifetohim;nordoeshehaveanyneedtoendeavourtobeobedienttoit,asyousay.

Evan.Indeed,saysLuther,thematterwouldfareevenasyousay,ifwewereperfectlyandaltogetherinwardandspiritualmen.Butwecannotbe

thisinanywaybeforethelastday,attherisingagainofthedead.344For

so long as we are clothed with this mortal flesh, we only begin andproceed onwards in our course towards perfection, which will beconsummatedinthelifetocome.AndforthisreasontheapostleinRom.8.23callsthisthe“firstfruitsoftheSpirit,”whichweenjoyinthislife,thetruth and fulness of which we shall receive in the life to come. Andtherefore,hesaysinanotherplace,itisnecessarytopreachinsuchawayto those who have received the doctrine of faith, that they might be

stirreduptogooninthegoodlifewhichtheyhaveembraced;345andthat

theydonotallowthemselvestobeovercomebytheassaultsoftheragingflesh.Forwewillnotsopresumeofthedoctrineoffaith,asiffaithbeinghad, every man might do what he wished. No, we must earnestlyendeavour,sothatwemaybewithout

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blame. And when we cannot attain it, wemust flee to prayer, and saybeforeGodandman,“Forgiveusourtrespasses.”And,saysCalvin,Instit.

p. 162, oneproperuse and endof the law concerning the faithful,346 in

whoseheartstheSpiritofGodlivesandreigns,isthis:namely,althoughtheyhave the lawwritten and engraven in their hearts by the finger of

God,yet the347 law is a very goodmeans for them,daily, tobetter and

more assuredly learn what the will of the Lord is. And let none of us

exempt himself from this need; for noman has yet attained so great awisdom,thathehasnoneedtobeinstructedbythelawdaily.AndChristdiffersfromusinthis:thattheFatherhaspouredoutonhimtheinfiniteabundanceofhisSpirit;Joh3.34butwhateverwereceive,itisreceivedbymeasure,sothatweneedoneafteranother.

Nowmind, I beg you, that if believershave the Spirit only inmeasure,andknowonly inpart, then theyhave the “lawwritten in theirhearts”

only inmeasure and in part,348 1Cor. 13.9. And if they have the law

writtenintheirheartsonlyinmeasureandinpart,thentheydonothaveaperfectrulewithinthem;andif theydonothaveaperfectrulewithinthem, then they need to have a rule without them. And therefore,doubtless,thestrongestbelieveramongusneedstohearkentotheadviceofTyndalewhosays,“SeekthewordofGodinallthings,andwithoutthewordofGoddonothing.”Andanothergodlyandevangelicalwritersays,“Mybrethren, letusdo thewillofGodwithourwholeendeavour,as itbecomes good children; and as near aswe can, beware thatwe do notsin.”

Ant.Well,sir, Icannottellwhat tosaytothat,butI thinkthatwhenamanisperfectly justifiedbyfaith, it isneedlessforhimtoendeavourto

keepthelaw,andtodogoodworks.349

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Evan. I remember Luther says that in his time there were some thatreasoned this way: “If faith,” they say, “accomplishes all things, and iffaithonlyandaloneissufficientforrighteousness,thentowhatendarewecommandedtodogooddeeds?Wemaygoplaythen,andnotworkatall.”Heanswersthem,saying,“Notso,youungodly!Notso.”Andtherewereothersthatsaid,“Ifthelawdoesnotjustify,thenitisinvain,andofno effect.” “Yet it is not therefore true,” Luther says. “For theseconclusionsaresimilarlyworthnothing:moneydoesnotjustifyormakeaman righteous, it is therefore is unprofitable; the eyes do not justify,therefore they must be plucked out; the hands do not make a manrighteous, therefore they must be cut off. So this conclusion is alsonothing:thatifthelawdoesnotjustify,itisthereforeunprofitable.Wedonot destroy and condemn the law, because we say it does not justify;ratherwe saywithPaul in 1Tim. 1.8, ‘The law is good, if amanuses itrightly.’ This is a faithful saying, that those ‘who have believed in Godshould be careful to maintain good works; these things are good and

profitabletomen,’”Tit.3.8.

Sect.6.—Holinessandgoodworksattainedtoonlybyfaith.

Neo. Truly sir, for my own part, I greatly marvel that my friendAntinomistashouldbesoconfidentofhisfaithinChrist,andyethavesolittleregardforholinessoflife,andkeepingChrist’scommandments,asitseems he has. For I give the Lord thanks that now, in some smallmeasure,IbelievethatIamfreelyandfullyjustifiedandacquittedfromallmysinsbyChrist,andthereforeIhavenoneedeithertoavoidevilforfearofpunishment,ortodogoodforhopeofreward.AndyetIthinkthatI find my heart is more willing and desirous to do what the Lordcommands, and to avoid what he forbids, than it ever was before I

believed this way.350 Surely sir, I perceive that faith in Christ is not a

hinderancetoholinessoflife,asIoncethoughtitwas.

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Evan.NeighbourNeophytus,ifourfriendAntinomistacontentshimselfwithmere gospel knowledge, in a notionary way, and has run to fetchnotionsfromChrist,andyetisnotfetchedbythepowerofChrist,thenletuspityhimandpray forhim.And in themeantime, Ibegyou toknow

thattruefaithinChrist351issofarfrombeingahinderancetoholinessof

lifeandgoodworks,thatitistheonlywaytofurtherit.ForonlybyfaithinChristisamanenabledtoexerciseallChristiangracesrightly,andtoperform all Christian duties rightly, which before he could not do. For

example, before aman believes God’s love to him in Christ,352 hemay

haveakindoflovetoGodasheishisCreatorandPreserver,theonewhogiveshimmanygoodthingsforthispresentlife.YetifGodopenshiseyesto see what condition his soul is in — that is, if God lets him see therelation that exists betweenGod andhimaccording to the tenor of theCovenantofWorks— then hewill conceive ofGod as an angry Judge,armedwith justice against him; andhewill conceive thatGodmust bepacified by theworks of the law, towhichhe finds his nature oppositeandcontrary.ThereforehehatesbothGodandhis law,andhesecretlywishesanddesirestherewereneitherGodnorlaw.AndevenifGodwerenowtogivehimeversomanytemporalblessings,hecouldnotlovehim;for what malefactor could love that judge or his law, from whom heexpectedthesentenceofcondemnation,eventhoughheletshimfeastat

histablewitheversomanydelicacies?“ButwhenthekindnessandloveofGodhisSaviourappeared,not

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byworks of righteousness he has done, but according to hismercy, hesavedhim,”Titus3.4,5.Thatis,whenbytheeyeoffaith,heseeshimselfstanding in relation to God according to the tenor of the Covenant of

Grace,353thenheconceivesofGodasamostmercifulandlovingFather

tohiminChrist;heconceivesthatGodhasfreelypardonedandforgivenhim all his sins, and completely released him from the Covenant of

Works.354Andbythismeans,“theloveofGodisshedabroadinhisheart,

throughtheHolyGhostwhich isgiventohim,”Rom.5.5;andthen“helovesGodbecauseGod first lovedhim,” 1John4.19. For as aman seesand feelsby faith the loveand favourofGod towardshim inChristhisSon, so in return he loves both God and his law; and indeed it isimpossible for any man to love God, till by faith he knows that he is

belovedofGod.355

Secondly,ThoughbeforeamanbelievesGod’s lovetohiminChrist,hemayhaveagreatmeasureoflegalhumiliation,compunction,sorrow,andgrief,andmaybebroughtdown,asitwere,totheverygateofhell,andfeeltheveryflashingofhell-fireinhisconscienceforhissins,yetitisnotbecausehehasoffendedGodbyit—rather, it isbecausehehastherebyoffendedhimself:thatis,becausehehasbroughthimselfintothedanger

ofeternaldeathandcondemnationbyit.356Butoncehebelievesthelove

of God to him in Christ, in pardoning his iniquity and passing by his

transgressions,357 thenhe sorrows and grieves for offendingGod byhis

sin.Hereasonslikethiswithhimself:“Andisitsoindeed?HastheLordgiven his own Son to death for you, who have been such a vile sinfulwretch? And has Christ borne all your sins? And was he wounded foryour transgressions?” Oh then is the working of his inner being, thestirringofhisaffections,themeltingandrelentingofhisrepentingheart!

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“Then he remembers his own evil ways, and his doings that were notgood, andhe loatheshimself inhis owneyes for all his abominations;”Ezek.36.31;andlookinguponChrist,“whomhehaspierced,hemournsbitterlyforhim,asonemournsforhisonlyson,”Zech.12.10.Thus,whenfaithhasbathedaman’sheartinthebloodofChrist,itissomollifiedthat

itquicklydissolvesintotearsofgodlysorrow;sothatifChristbutturnsandlooksathim,ohthen,withPeter,hegoesoutandweepsbitterly!Luk22.61-62 And this is true gospel-mourning; and this is right evangelical

repenting.358

Thirdly,ThoughbeforeamantrulybelievesinChrist,hemaysoreformhislifeandamendhisways,thatastouching“therighteousnesswhichisofthelaw,”Rom10.5hemaybeblameless,asitwaswiththeapostlePaul,Philip. 3.6. Yet, being under the Covenant ofWorks, all the obediencethathe yields to the law, allhisquittingof sin, andhisperformanceofduties,allhisavoidingwhat the law forbids,andallhisdoingwhat thelawcommands,isbegottenbytheLawofWorks;itisofHagarthebond-woman,bytheforceofself-love.Andso, indeed,thesearethefruitandworksofabond-servantwhoismovedandconstrainedtodoallthathe

does,forfearofpunishmentandhopeofreward.359“

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For,” says Luther, on the Galatians, p. 218, “the law given on MountSinai,which theArabians callAgar, begets none but servants.”And soindeed,allthatsuchamandoesisbuthypocrisy;forhepretendsservingGod;whereas, indeed, he intends to serve himself. Andhow can he dootherwise?Forwhile he lacks faith, he lacks all things.He is an emptyvine,andthereforehemustbringforthfruitforhimself,Hosea10.1.Tilla

manisservedhimself,hewillnotservetheLordChrist.360No,whilehe

lacks faith,he lacks the loveofChrist,andthereforehedoesnot live toChrist but to himself, because he loves himself. And hence, surely, wemayconceiveof itasDr.Prestondoes:“All thatamandoes,notoutoflove, is out of hypocrisy. Wherever love is not, there is nothing buthypocrisyinsuchaman’sheart.”

But when a man, through the “hearing of faith, receives the Spirit ofChrist,” Gal. 3.2, that Spirit, according to themeasure of faith,Rom 12.3

writes the lively law of love in his heart (as Tyndale sweetly says),wherebyheisenabledtoworkfreelyandofhisownaccord,withoutthe

co-actionorcompulsionofthelaw.361

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For that love with which Christ, or God in Christ, has loved him, andwhichheapprehendsby faith,will constrainhimtodoso,according to

thosewords of the apostle in 2Cor. 5.14, “The love ofChrist constrainsus.”Thatis,itwillmakehimdoso,whetherhewillsitornot;

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hecannothelpbutchoosetodoit.362Itellyoutruly,accordingtothelove

of Christ shed abroad in the heart of any man, it is such a strongimpulsion, that it carries him on to serve and please the Lord in all

things,accordingtothesayingofanevangelicalman:363

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“Thewillandaffectionofabeliever,accordingtothemeasureoffaithandthe spirit received, sweetly quickens and bends to choose, affect, anddelight inwhatever isgoodandacceptable toGod,or toagoodman—theSpirit freelyandcheerfullymovesand inclineshimtokeep the law,

without fear of hell or hope of heaven.”364 For a Christian man, says

sweetTyndale,worksonlybecauseitisthewillofhisFather;forafterheisovercomewithloveandkindness,heseekstodothewillofGod,whichisindeedaChristianman’snature.Andwhathedoes,hedoesfreelyaftertheexampleofChrist.Asanaturalson,askhimwhyhedoessuchathing.‘Why,’hesays,‘itisthewillofmyFather,andIdoitsothatImaypleasehim.’For, indeed, lovedesiresnowages; it iswages enough to itself; ithas sweetness enough in itself; it desires no addition; it pays its ownwages.Andthereforeitisthetruechild-likeobedience,begottenbyfaith,ofSarahthefree-woman,bytheforceofGod’s love.Andso it is indeedthe only true and sincere obedience. For, asDr. Preston says, “Todo athing in love, is to do it in sincerity; and indeed, there is no otherdefinitionofsincerity;thatisthebestwaytoknowitby.”

Sect.7.—Slavishfearandservilehopearenotthespringsoftrueobedience.

Nom.Butsir,Iaskyou:wouldyounothavebelieversavoidevilforfearofhell,anddogoodforhopeofheaven?

Evan. No, indeed, I would not have any believer do either one or the

other; for so far as they do so, their obedience is but slavish.365 And

therefore,thoughwhen

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theywerefirstawakenedandconvincedoftheirmisery,andsetonefoot

forwardtogooninthewayoflife,aswiththe

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Prodigal,theywouldbehiredservants.Yetwhen,bytheeyeoffaith,theyseethemercyandindulgenceoftheirheavenlyFatherinChrist,

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runningtomeetthemandembracethem;Iwouldhavethem,aswiththeProdigal,talknomoreofbeinghiredservants,Luke15.17.Iwouldhavethemsowrestleagainstdoubting,andsoexercisetheirfaith,astobelievethatbyChrist, they are “delivered from thehandsof their enemies,”—thelaw,sin,wrath,death,thedevil,andhell—“thattheymayservetheLord without fear, in holiness and righteousness all the days of theirlives,”Luke1.74,75.AndIwouldhavethemsobelieveGod’slovetoward

theminChrist,thattherebytheymaybeconstrainedtoobedience.366

Nom.But,sir,youknowthatourSavioursays,“Fearhimthatisabletodestroybothsoulandbodyinhell,”Mat.10.28.Andtheapostlesays,“WeshallreceivefromtheLordtherewardoftheinheritance,”Col.3.24.

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And is it not said, that “Moses looked for the recompense of reward”?Heb.11.26.

Evan.SurelytheintentofourblessedSaviourinthatfirstScripture,istoteachallbelieversthatwhenGodcommandsonething,andmananother,theyshouldobeyGodandnotman,Act5.29ratherthanintendingtoexhort

themtoavoidevilforfearofhell.367AndasforthoseotherScripturesyou

alleged,ifyoumeanreward,andthemeanstoobtainthatreward,intheScripturalsense,thenthatisanothermatter.ButIthoughtyoumeantitinourcommonsense,andnotintheScripturalsense.

MODERNDIVINITY.205

Nom.Whysir, Iaskyou,whatdifference is therebetweenreward,andthe means to obtain the reward, in our common sense, and in theScripturalsense?

Evan.Why,inourcommonsense,rewardiswhatisconceivedtocomefromGod,ortobegivenbyGod.Thisisimaginingheavenundercarnalnotions,beholding itasaplacewhere there is freedomfromallmisery,andfulnessofallpleasuresandhappiness,anditistobeobtainedbyour

ownworks anddoings.368 But reward in theScriptural sense, is not so

muchwhatcomesfromGod,orisgivenbyGod,aswhatliesinGod—thefull fruitionofGodhimself inChrist.Godsays toAbraham,“Iamyourshield, and your exceeding great reward,” Gen. 15.1; and “Whom do Ihaveinheavenbutyou?”saysDavid;“andthereisnoneonearththatIdesirebesidesyou,”Psalm73.25;and“IshallbesatisfiedwhenIawake

withyourlikeness,”369Psalm17.15.Andthemeanstoobtainthisreward

isnotbydoing,butbybelieving—by“drawingnearwithatrueheart,in

thefullassuranceoffaith,”Heb.10.22;andsoindeed,itisgivenfreely.370

AndthereforeyouarenottoconceiveofthatrewardwhichtheScripturespeaks of, as if itwas thewages of a servant, but as the inheritance of

sons.371

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And when the Scripture seems to induce believers to obedience bypromising this reward, you are to conceive that the Lord speaks tobelieversasafatherdoestohisyoungson:Dothisorthat,andthenIwillloveyou.Whereasweknowthatthefatherlovesthesonfirst,andsodoesGod.Andthereforethis is thevoiceofbelievers:“Welovehim,becausehe first lovedus,” 1John4.19.TheLordpays them, or at least he gives

themasureearnestoftheirwages,beforeheasksthemtowork.372And

thereforethecontestofabeliever(accordingtothemeasureofhisfaith)is not,whatwillGod giveme?But,whatwill I giveGod? “Whatwill IrendertotheLordforallhisgoodness?Foryourlovingkindnessisbeforemyeyes,andIhavewalkedinyourtruth,”Psalm116.12,and26.3.

Nom.Then,sir,itseemsthatholinessoflife,andgoodworks,arenotthecauseofeternalhappiness,butonlythewaythere?

Evan.DoyounotrememberthatourLordJesushimselfsays,“Iamtheway,thetruth,andthelife”?John14.6.AnddoesnottheapostlesaytothebelievingColossians,“AsyouhavereceivedJesusChristtheLord,sowalkinhim”?Col.2.6.Thatis,asyouhavereceivedhimbyfaith,sogooninyourfaith,andbyhispowerwalkinhiscommandments.Sothatgoodworks,as I conceive it,maybecalledabeliever’swalking in thewayofeternalhappiness,ratherthanthewayitself.Buthoweveritisconceived,wemayassuredlyconcludethis:thatthesumandsubstancebothoftheway,andofwalkingintheway,consistsinreceivingJesusChristbyfaith,

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and in yielding obedience to his law, according to themeasure of that

receiving.”373

Sect.8.—Theefficacyoffaithforholinessofheartandlife.

Neo.Sir, Iampersuaded, that throughmyneighbourNomista’saskingyou these questions, you have been interrupted in your discourse, inshowing how faith enables aman to exercise his Christian graces, andperformhisChristiandutiesrightly.ThereforeIaskyoutogoon.

Evan.Whatmore should I say?For the timewould failme to tell youthatanyman’struepeaceofconscienceisaccordingtothemeasureofhisfaith.For theapostle says, “being justifiedby faith,wehavepeacewithGod,”Rom.5.1.

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Indeed, the prophet Isaiah says, “You will keep him in perfect peace,whosemind is fixed on you, because he trusts in you,” Isa. 26.3.Herethereisasureandtruegroundedpeace:“Thereforeitisoffaith,”saystheapostle,“thatitmightbebygrace,andthatthepromisemightbesuretoalltheseed,”Rom.4.16.Andaman’struehumilityofspiritisaccordingto his believing that he is “justified freely byGod’s grace, through that

redemptionthatisinJesusChrist,”374Rom.3.24.Sothat,eventhoughhe

isendowedwithexcellentgiftsandgraces,andeventhoughheperformseversomanyduties,hedenieshimselfinthemall.Hedoesnotusethemas ladders by which to ascend into heaven. Rather, he desires to “befound inChrist, not havinghis own righteousness,which is of the law,but that which is through the faith of Christ,” Philip. 3.9.He does notthink that he is one step nearer to heaven for all his works andperformances. And if he hears any man praise him for his gifts andgraces, he will not conceive that he has obtained them by his ownindustryandtakingpains,assomemenhaveproudlythought;norwillhespeakout,assomehavedone,saying;Thesegiftsandgraceshavecostmesomething—Ihavetakengreatpainstoobtainthem.Ratherhesays,“BythegraceofGodIamwhatIam;andnotI,butthegraceofGodthatwaswithme,” 1Cor. 15.10.And if he beholds an ignorantman, or someonelivingwickedly,hewillnotcallhim“Carnalwretch!”or“Profanefellow!”or say as somedo, “Standby yourself!Donot comenearme, for I amholier than you,” Isa. 65.5.Rather, hepities such aman, andprays forhim; and in his heart he says concerning himself, “Who makes you

different?Andwhatdoyouhavethatyoudidnotreceive?”1Cor.4.7.

AndthusImightgoonandshowyouhow,accordingtoanyman’sfaith,ishistruejoyinGod,andhistruethankfulnesstoGod,andhispatiencein all troubles and afflictions, and his contentedness in any condition,and hiswillingness to suffer, and his cheerfulness in suffering, and hiscontentedness to part with any earthly thing. Indeed, according to anyman’s faith, is his ability to pray rightly, Rom. 10.14, to receive thesacramentwithprofitandcomfort,andtodoanydutyeither toGodormaninarightmanner,andtoarightend,Heb.4.2.Indeed,accordingtothemeasureofanyman’sfaith,ishislovetoChrist,

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andsohislovetomanforChrist’ssake—andconsequently,hisreadinessandwillingnesstoforgiveaninjury,andyes,toforgiveanenemy,anddogoodtothosewhohatehim.Themorefaithanymanhas,thelesslovehehasfortheworldorthethingsthatareintheworld.1Joh2.15Toconclude,thegreateranyman’sfaithis,themorefit,andthemorewilling,heistodie.

Neo.Well, sir, now I perceive that faith is amost excellent grace, andhappyisthatmanwhohasagreatmeasureofit.

Evan. The truth is, faith is the chief grace that Christians are to be

exhorted to get and exercise.375 Therefore, when the people asked our

Lord Christ, “what they should do to work the works of God,” heanswered and said, “This is the work of God: that you believe on himwhomhehassent,”John6.29.Hewasspeakingasiftherewerenootherduty required at all, but only believing; for indeed, to say it as it is,believing includes all other duties in it, and they all spring from it.Thereforesaysone,“Preachfaith,andyoupreachall.”—“WhenIbidamantobelieve,”says learnedRollock,“Ibidhimtodoallgoodthings;”forasDr.Prestonsays,“Truthofbeliefwillbringforthtruthofholiness;ifamanbelieves,worksofsanctificationwillfollow;forfaithdrawsafterit inherent righteousness and sanctification. Therefore,” he says, “if amanwill goabout thisgreatwork to changehis life, togetvictoryoveranysinsothatitmaynothavedominionoverhim,tohavehisconsciencepurged from deadworks and bemade a partaker of the divine nature,thenlethimnotgoaboutitasamoralman.”Thatis,heisnottoconsiderwhatcommandmentsthereare,whatrectitudethelawrequires,andhowtobringhishearttoit;but“lethimgoaboutitasaChristian;thatis,let

himbelievethepromiseofpardoninthebloodofChrist;andintheveryactofbelievingthepromise,hewillbeabletocleansehisheartfromdead

works.”376

Neo.ButIaskyou,sir,fromwheredoesfaithgetitspowerandvirtuetodoallthis?

Evan. Fromour Lord JesusChrist; for faith ingrafts amanwho is bynature awild olive branch, into Christ as into the natural olive tree; itfetchessapfromtheroot,whoisChrist,

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andtherebyfaithmakesthetreebringforthfruitinitskind.Indeed,faithfetchesasupernaturalefficacyfromthedeathandlifeofChrist.Byvirtue

of this, it metamorphoses377 the heart of a believer, and creates and

infusesintohimnewprinciplesofaction.378

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SothatfaithdrainsthetreasureofallthosegracesthatChristhasstoredupinhim,anddrawsthemoutfortheuseofabeliever.Itactsasaspigotthatwatersalltheherbsofthegarden.Indeed,faithappliesthebloodofChrist toabeliever’sheart.AndthebloodofChristhas in it,notonlyapowertowashusfromtheguiltofsin,buttocleanseandlikewisepurgeusfromthepowerandstainofsin.Therefore,saysgodlyHooker,“Ifyouwouldhavegrace,youmustfirstofallgetfaith,andthatwillbringalltherest.LetfaithgotoChrist,andthereismeekness,patience,humility,andwisdom—and faithwill fetch themall to the soul.Therefore (he says)youmustnotlookforsanctificationtillyoucometoChristinvocation.”379

Nom.Truly, sir, Inowplainly see that Ihavebeendeceived, andhavegoneawrongwaytowork.ForItrulythoughtthatholinessoflifemustgobeforefaith,andbethegroundofit,andproduceandbringforthfaith;whereasnowIplainlyseethatfaithmustgobefore,andsoproduceandbringforthholinessoflife.

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Evan.Irememberaman,whowasmuchenlightenedintheknowledge

ofthegospel,380whosays,“Theremaybemanywhothinkthatasaman

choosestoserveaprince,somenchoosetoserveGod.So likewisethey

thinkthatasthosewhobestserve,obtainthemostfavourfromtheirlord;andasthosewhohavelostsomething,thinkthatthemoretheyhumblethemselves, the sooner theywill recover it—evenso, they think this isthecasebetweenGodandthem.Whereas,Godsaysitisnotso,butcleancontrary to it.Forhehimself says, ‘youhavenotchosenme,but Ihavechosen you,’ John 15.16. And it is not that we repent and humbleourselves, and do goodworks, for which he gives us his grace; but werepentandhumbleourselves,dogoodworks,andbecomeholy,becausehe gives ushis grace.”The good thief on the crosswasnot illuminatedbecause he confessed Christ; but he confessed Christ, because he wasilluminated.ForLuthersaysonGalatians,p.124,“Thetreemustbefirst,andthenthefruit;fortheapplesdonotmakethetree,butthetreemakestheapples.Sofaithfirstmakestheperson,whichafterwardsbringsforthworks. Therefore to do the law without faith, is tomake the apples ofwood and earthwithout the tree; this is not tomake apples, butmerefantasies.” Therefore, neighbour Nomista, let me entreat you that,whereas before you reformed your life so that youmight believe, why,nowbelievesothatyoumayreformyourlife.Donotworkanylongertogetan interest inChrist,butbelieveyour interest inChrist, so thatyou

maywork.381Andthenyouwillnotmakethe

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change of your life the ground of your faith, as you have done. AsMr.Calverwell says,manywho are askedwhat caused them tobelieve,willanswer, “Because theyhave truly repented,andchanged theircourseof

life.”382

Ant. Sir,what do you think of a preacherwho, inmyhearing, said hedarednotexhortorpersuadesinnerstobelievetheirsinswerepardoned,beforehesawtheirlivesreformed,forfeartheywouldtakemorelibertytosin?

Evan. Why, what should I say, but that I think that preacher was

ignorantofthemysteryoffaith.383Forfaithisofthenatureofsovereign

waters,whichwashoffthecorruptionoftheulcer,cooltheinflamation,andstopthespreadoftheinfection—andsobydegrees,ithealsit.Nordidheknowthatfaithisofthenatureofcordials,whichsocomforttheheart and ease it, that they also expel the noxious humours, and

strengthenthenatureagainstthem.384

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Ant. And I am acquainted with a professor [of Christ], though God

knows385heisaveryweakone,whosays,Ifheweretobelievebeforehis

life isreformed,thenhemightbelieveandyetwalkoninhissins.Iaskyou,sir,whatwouldyousaytosuchaman?

Evan.Why, I could saywithDr.Preston, lethimbelieve truly, anddothis, ifhecan—butit is impossible.Lethimbelieve,andtheotherwillfollow.Truthofbeliefwillproducetruthofholiness.Forifhepondersitwell, who can fear a fleshly licentiousness, where the believing soul is

unitedandmarriedtoChrist?386Thelaw,asitistheCovenantofWorks,

andChrist,aresetinopposition,asaretwohusbandsmarriedtoonewife

successively,Rom.7.4.387Whilethelawwasaliveintheconscience,allits

fruitsweredeadly,ver.5.ButChrist,takingthesamespousetohimself,and the lawbeingdead,hemakesher fruitful toGodbyhisquickeningSpirit, ver. 6; and so he raises up seed for the former husband; formateriallythesearetheworksofthelaw,eventhoughtheyareproduced

bytheSpiritofChristinthegospel.388

Ant.Andyet,sir,Iamtrulypersuadedthattherearemanyinthiscity,bothpreachersandprofessors,whoareoftheverysameopinionasthesetwo.

Evan.The truth is,manypreachersstandon thepraiseof somemoralvirtue, and inveigh against some vice of the times, more than uponpressing men to believe. But, says a learned writer, “It will be ourcondemnationifwelovedarknessratherthanlight,andstilldesiretobegropinginthetwilightofmorality,inthepreceptsofmoralmen,thantowalk in the true light of divinity,which is the doctrine of JesusChrist.And I pity thepreposterous care andunhappy travail ofmanywho arewell-affected,whostudythepracticeofthisandthatvirtue,

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neglectingthiscardinalandradicalvirtue—asifamanweretowateratree’s entire surface, but not the root. They would gladly shine inpatience,meekness,andzeal,andyetnotbecarefultoestablishandrootthemselves in faith, which would maintain all the rest. And thereforetheirentirelabourhasbeeninvainandtonopurpose.”

Nom.Indeed,sir,whatyouhavejustsaid,Ihavefoundtruebymyown

experience. for I have389 laboured and endeavoured to get victory over

corruptions,suchasovercomingmydulness,andperformingdutieswithcheerfulness,andallinvain.

Evan. And no wonder. For to pray, to meditate, to keep a Sabbathcheerfully,tohaveyourconversationinheaven,isasimpossibleforyoutodo,asforirontoswim,orforstonestoascendupwards.Yetnothingisimpossible to faith: itcannaturalize thesethings foryou; itcanmakeamole of the earth, and a soul of heaven. This is why, even though youhave tried all the moral decisions of purposing, promising, resolving,vowing,fasting,vigilance,andself-revenge,ifyouwillgettoChrist,andwiththefingeroffaithtouchbutthehemofhisgarment,Mat14.36youwillfeel virtue come from him for curing all your diseases. Therefore IbeseechyoutocomeoutofyourselftoJesusChrist,andapprehendhimbyfaithas,blessedbeGod,youseeyourneighbourNeophytushasdone.Andthenyouwillfindthesameloathingofsin,andlovefortheLawofChrist,ashenowdoes.Indeed,thenyouwillfindyourcorruptionsdyinganddecayingdaily,moreandmore,asIamconfidenthewill.

Neo.Yes,but sir,will Inothave thepower tocompletelyovercomeallmycorruptions,andtoyieldperfectobediencetotheLawofChrist,astheLordknowsImuchdesire?

Evan.Ifyoucouldbelieveperfectly,thenitwouldbeaccordingtoyourdesire. As Luther says, on the Galatians, p. 173, “If we could perfectlyapprehendChrist, thenwewouldbe free fromsin.”But alas!Whilewearehere,weknowbut inpart,andsowebelievebut inpart,andsowereceive Christ but in part, 1Cor. 13.9; consequently, we are holy but inpart.WitnessJamestheJust,includinghimself,whenhesays,“Inmanythings we all sin,” James 3.2. Witness John the faithful and lovingdisciple, when he says, “If we say that we have no sin, we deceiveourselves,andthetruthisnotinus,”1John1.8.

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Yes, and witness Luther when he says, on the Galatians, p. 144, “AChristianmanhas a body, inwhosemembers, asPaul says, ‘sindwellsandwars,' Rom. 7.23. And although he does not fall into outward andgrosssins,suchasmurder,adultery,theft,andthelike,yetheisnotfreefromimpatienceandmurmuringagainstGod.Indeed(hesays)I feel inmyself covetousness, lust, anger, pride, and arrogance; also the fear ofdeath,heaviness,hatred,murmurings,impatience.”

Soyoumustnot look tobecompletelywithout sinwhileyou remain inthis life. Yet this I dare promise you: that as you grow from faith tofaith,Rom 1.17 so you shall grow from strength to strength in all othergraces.Psa 84.3 “Therefore,” saysHooker, “strengthen this grace of faith,andyouwillstrengthenall;nourishthis,andyouwillnourishall.”Sothatifyoucanattaintoagreatmeasureoffaith,youwillbesuretoattaintoagreat measure of holiness. According to Dr. Preston, “He that has thestrongest faith, he that believes to the greatest degree the promise ofpardonandremissionofsins,Idareboldlysay,hehastheholiestheart,andtheholiestlife.Andtherefore,Ibeseechyou,labourtogrowstrongin

thefaithofthegospel;”onPhilip.1.27.390

Sect.9—Useofmeansforstrengtheningoffaith.

Neo.Osir,Idesireitwithallmyheart;andtherefore,Ibegyou,tellmewhatyouwouldhavemedo,thatImaygrowstronger.

Evan.Why,surelythebestadviceandcounselthatIcangiveyou,istoexercise that faith which you have, andwrestle against doubts, and beearnestwithGodinprayerfortheincreaseofyourfaith.“Because,”saysLuther,“thisgiftisinthehandsofGodalone,whobestowswhen,andtowhom he pleases, youmust resort to him by prayer, and say with theapostles, ‘Lord, increase our faith,’” Luke 17.5. And you must also bediligent in hearing the word preached; for just as “faith comes byhearing,” Rom. 10.17, so it is increased by hearing. And youmust alsoread theword,andmeditateon the freeandgraciouspromisesofGod.ForthepromiseistheimmortalseedbywhichtheSpiritofChristbegetsand increases faith in thehearts of all his people.And lastly, youmustfrequent the sacrament of the Lord’s Supper, and receive it as often asyouconvenientlycan.

Ant. But by your favour, sir, if faith is the gift ofGod, and he gives itwhen,andtowhomhepleases, thenIconceivethataman’susingsuchmeanswillnotprocureanygreatermeasureofitthanGodispleasedtogive.

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Evan.Iconfess,itisnotthemeansthateitherbegetsorincreasesfaith;butitistheSpiritofGodintheuseofmeansthatdoesit.Sothat,justasthemeanswill not do itwithout the Spirit, neitherwill the Spirit do it

withoutthemeans,wherethemeansmaybehad.Therefore,Ibegyou,donothinderhimfromusingthemeans.

Neo. Sir, for my own part, let Antinomian say what he will, I amresolved,bytheassistanceofGod,tobecarefulanddiligentintheuseofthesemeanswhichyouhavenowprescribed—sothatbyincreasingmyfaith, Imaybebetter enabled tobe subject to thewill of theLord,andwalkinsuchawaythatImaypleasehim.

Sect.10.—ThedistinctionoftheLawofWorks,andLawofChrist,appliedtosixparadoxes.

Butsincepreviously,AntinomianendeavouredtopersuademetobelievevariouspointswhichthenIcouldnotseetobetrue,andthereforecouldnotassenttothem,IthinknowIbegintoseesomeshowoftruthinthem.Therefore, sir, if youwouldplease allowme, Iwill tell youwhatpointstheyare,withtheintentthatImayhaveyourjudgmentanddirectioninthem.

Evan.Doso,Iimploreyou.

Neo. 1. Why, first of all, he has endeavoured to persuade me that abelieverisnotunderthelaw,butisaltogetherdeliveredfromit.

2.Thatabelieverdoesnotcommitsin.3.ThattheLordcanseenosininabeliever.4.ThattheLordisnotangrywithabelieverforhissins.

5.ThattheLorddoesnotchastiseabelieverforhissins.6.Lastly, That a believer has no cause either to confess his sins, or tocrave pardon at the hands of God for them, nor yet to fast,mourn, orhumblehimselfbeforetheLordforthem.Evan.Thesepointswhichyouhavenowmentionedhavecausedmanyneedlessandfruitlessdisputes.Andthatisbecausemenhaveeithernotunderstoodwhattheysaid,orhavenotdeclaredwhattheyaffirmed.Forinonesense,allofthemmaybetrulyaffirmed;andinanothersenseallofthemmaybetrulydenied.Ifwewouldclearlyunderstandthetruthofthem,wemustdistinguishbetween the law, as it is theLawofWorks,

andasitistheLawofChrist.391

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MODERNDIVINITY.219

Now,asitistheLawofWorks,itmaybetrulysaid,thatabelieverisnot

under the law,but isdelivered from it,392 according towhat theapostle

saysinRom.6.14,“Youarenotunderthelaw,butundergrace;”andinRom.7.6,“Butnowwearedeliveredfromthelaw.”Andifbelieversarenotunderthelaw,butaredeliveredfromthelaw,asitisaLawofWorks,theneventhoughtheysin,theydonottransgresstheLawofWorks;for“where there is no law, there is no transgression,” Rom. 4.15. Andtherefore,says theapostleJohn,“Whoeverabides inhimdoesnotsin,”1John3.6.Thatis,asIconceiveit,whoeverabidesinChristbyfaith,does

notsinagainsttheLawofWorks.393Andifabelieverdoesnotsinagainst

the Law of Works, then God can see no sin in a believer, as a

transgressionofthatlaw.394AndthereforeitissaidinNumb.23.21,“He

hasnotbeheldiniquityinJacob,norhasheseenperversenessinIsrael;”andagainitissaidinJer.50.20,“AtthattimetheiniquityofIsraelshallbesoughtfor,andthereshallbenone;andforthesinsofJudah,andtheyshallnotbefound;”andinSong4.7,Christsaysconcerninghisspouse,“Beholdyouareallfair,mylove,andthereisnospotinyou.”AndifGodcanseenosininabeliever,thenassuredlyGodisnotangry,nordoeshe

chastiseabelieverforhissinsasatransgressionofthatlaw;395hencethe

Lordsays,concerninghisownpeoplethatwerebelievers,

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Isa.27.4, “Anger isnot inme.”Andagain in Isa. 54.9, theLord speakscomfortinglytohisspouse,theChurch,saying,“JustasIhaveswornthatthewatersofNoahshallnolongercovertheearth,soIhaveswornthatIwillnolongerbeangrywithyou,norrebukeyou.”Now,iftheLordisnotangrywithabeliever,anddoesnotchastisehimforhissins—astheyareanytransgressionoftheLawofWorks—thenabelieverhasnoneedtoconfess his sins to God, nor crave God’s pardon for them, nor fast,mourn, or humble himself for them, as conceiving them to be any

transgressionofthelaw,asitistheLawofWorks.396Thusyouseethatif

youconsiderthelawinthissense,thenallthosepointsfollow,justasyousayourfriendAntinomistaendeavouredtopersuadeyou.

But ifyouconsider the law,as it is theLawofChrist, then theydonotfollow,butdoquitetothecontrary.ForasthelawistheLawofChrist,itmaytrulybesaidthatabelieverisunderthelawandnotdeliveredfromit,accordingtowhattheapostlesaysin1Cor.9.21:“Notbeingoutsidethe

law to God, but under the law to Christ.” And according to that sameapostle,Rom.3.31,“Dowethenvoidthelawthroughfaith?Godforbid!Indeed(byfaith)weestablishthelaw.”Andifabelieverisunderthelaw,andnotdeliveredfromit,asitistheLawofChrist,thenifhesins,

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hetherebytransgresses theLawofChrist.AndhenceIconceiveof itastheapostleJohnsays,concerningbothhimselfandotherbelievers,1John1.8,“Ifwesaywehavenosin,wedeceiveourselves,andthetruthisnotinus;” and so says the apostle James, chap. 3.2, “In many things we alloffend.”AndifabelievertransgressestheLawofChrist, thendoubtlessheseesit.ForitissaidinProv.5.21,“thatthewaysofmanarebeforetheeyes of theLord, andhe ponders all his goings;” and inHeb. 4.13 it issaid, “All things are naked and open to the eyes of himwithwhomwehave to deal .” And if the Lord sees the sins that a believer commitsagainstthelaw,asitistheLawofChrist,thendoubtlessheisangrywithhim. For it is said, Psalm 106.39-40, that because the people “wentwhoring after their own inventions, thewrath of the Lordwas kindledagainsthispeople,sothatheabhorredhisowninheritance;”andinDeu.1.37,Mosessaysconcerninghimself,“TheLordwasangrywithme.”Andif theLord is angrywith abeliever for transgressing theLawofChrist,thenassuredly, ifnecessary,hewill chastisehim for it.For it is said inPsalm 89.30-32, concerning the seed and children of Jesus Christ, “Iftheyforsakemylaw,anddonotwalk inmyjudgments, thenIwillvisittheir transgressionswiththerod,andtheir iniquitieswithstripes.”Andin 1Cor. 11.30 it is said concerningbelievers, “For this reason,”namely,the unworthy receiving of the sacrament, “many are weak and sicklyamongyou,andmanysleep.”AndiftheLordisangrywithbelievers,andchastises them for their sins, as they are a transgression of the Law ofChrist, thenabelieverhas cause to confesshis sins to theLord, and tocravepardonforthem,yesandtofast,andmourn,andhumblehimself

forthem,conceivingthemtobeatransgressionoftheLawofChrist.397

Sect.11.—Theuseofthatdistinctioninpractice.

Andnow,mylovingneighbourNeophytus,Iaskyoutoseriouslyconsiderthesethings,andlearntodistinguishrightlybetweenthelaw,asitistheLawofWorks,and the law,as it is theLawofChrist,and todo that inbotheffectandpractice—Imean,inheartandconscience.

Neo.Sir,itistheunfeigneddesireofmyhearttodoso.Andtherefore,I

imploreyou,givemesomedirectioninthis.398

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Evan.SurelythebestdirectionIcangiveyouistolabourtotrulyknow,andtofirmlybelieve,thatyouarenotnowunderthelaw,asitistheLawofWorks;andthatyouarenowunderthelaw,asitistheLawofChrist.And therefore you must neither hope for what the Law of Workspromises, in case of your most exacting obedience; nor fear what itthreatens, in case of yourmost imperfect anddefective obedience.Andyet youmaybothhope forwhat theLawofChrist promises, in case ofyour obedience, and you are to fear what it threatens, in case of yourdisobedience.

Neo.But,sir,whatarethesepromisesandthreatenings?Andfirst,IaskyoutotellmewhattheLawofWorkspromises.

Evan. The Law of Works, which as I told you, is the same as theCovenantofWorks,promisesjustificationandeternallifetoallwhoyieldperfectobediencetoit.Andthisyouarenottohopefor,becauseofyourobedience.Andindeed,tosayitasitis,beingdeadtotheLawofWorks,youcanyieldnoobediencetoitatall.Forhowcanadeadwifeyieldanyobediencetoherhusband?Andifyoucanyieldnoobediencetoitatall,thenwhathopecanyouhaveofanyrewardforyourobedience?No, letme tell you more: Jesus Christ, the Son of God, has purchased bothjustificationandeternallifebyhisperfectobediencetotheLawofWorks,andhehasfreelygivenittoyou,asitiswritteninActs13.39,“Byhimallthat believe are justified from all things, fromwhich you could not bejustifiedby the lawofMoses:” and “Truly, truly,” saysourSaviour, “hethatbelievesinmehaseverlastinglife.”John6.47.

Neo. I ask you, sir, what does the Law ofWorks threaten in case of aman’sdisobediencetoit?

Evan.Why,thepenaltywhichtheLawofWorksthreatensinthatcase,iscondemnationandeternaldeath.Youhavenocausetofearthisatallincaseofyourmostdefectiveobedience;fornomanhasanycausetofearthepenaltyof that lawwhichhedoesnot liveunder.SurelyamanthatlivesunderthelawsofEngland,hasnocausetofearthepenaltiesofthelawsofSpainorofFrance.Inthesameway,nowthatyouliveundertheLaw of Christ, you have no cause to fear the penalties of the Law of

Works.399

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No,theLawofWorksisdeadtoyou;thereforeyouhavenomorecausetofear its threats, than a living wife has to fear the threats of her dead

husband,400oradeadwifehastofearthethreatsofadeadhusband.Let

me say stillmore: JesusChrist, by his condemnation anddeath on thecross,hasdeliveredyouandsetyoufreefromcondemnationandeternaldeath. As it is written in Rom. 8.1, ‘‘There is therefore now nocondemnation for those who are in Christ Jesus.” And, Christ himselfsays,John11.26,“Whoeverlives,andbelievesinme,shallneverdie.”

Thusyouseeyour freedomand liberty fromthe law,as it is theLawofWorks.Andso thatyoumaybebetterable to “stand fast in this libertywithwhichChristhasmadeyoufree,”Gal5.1bewareofconceivingthattheLordnowstandsinanyrelationtoyou,orwillanywaydealwithyou,asamanunder that law.So if theLord ispleased tobestowonyouagreatmeasure of faith by which you will be enabled to yield an exact and

perfect obedience to the mind and will of God,401 then beware of

conceivingthattheLordlooksatitasobediencetotheLawofWorks;orthathewillinanymeasurerewardyouforitaccordingtothepromisesofthat law.And if at any timeafter this, becauseof theweaknessof yourfaith,andthestrengthoftemptation,youaredrawnaside,andprevailedupon to swerve from the mind and will of the Lord, then beware ofconceivingthattheLordseesitasanytransgressionoftheLawofWorks.Forifyoucannottransgressthatlaw,thenitisimpossiblefortheLordtosee what is not possible. And if the Lord can see no sin in you as atransgression of the Law ofWorks, then it is impossible that hewouldeitherbeangrywithyou,orcorrectyouforanysin,asitisatransgressionofthatlaw.

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No, to speakwith holy reverence, as I said before, theLord cannot, byvirtueoftheCovenantofWorks,eitherrequireanyobediencefromyou,or give you an angry look or any angry word, much less threaten and

afflictyouforanydisobediencetothatcovenant.402Therefore,whenever

your conscience tells you that you have broken any of the TenCommandments,donotconceivethattheLordlooksatyouasanangryJudge,armedwithjusticeagainstyou;muchlessshouldyoufearthathe

willexecutehisjusticeonyouaccordingtothepenaltyofthatcovenant.Hewillnotun-justifyyou,ordepriveyouofyourheavenlyinheritance,orgiveyouaportioninhellfire.No,assureyourselfthatyourGodinChristwill never un-son you, or un-spouse you. Nor yet, as touching yourjustificationandeternalsalvation,willheeverloveyouonebitless,eventhough you commit however many or great sins. For this is a certaintruth: that just asnogoodeither in youordonebyyou,movedhim tojustifyyouandgiveyoueternallife,sonoevilinyouordonebyyoucan

movehimtotakeitawayfromyou,oncegiven.403

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And therefore,believe itwhileyou live, that justas theLord first lovedyoufreely,sohereafterhewill“healyourbackslidings,andstillloveyoufreely,”Hos.14.4.Yes,“hewillloveyoutotheend,”John13.1.AlthoughtheLordexpresses the fruitsofhisangertowardsyou inchastisingandafflictingyou,donot imaginethatyourafflictionsarepenal,proceedingfromhatredandvindictivejusticeaspaymentsandsatisfactionforsins,and thus as the beginning of eternal torments in hell. For as you haveheard, being freed from the Law of Works, and consequently fromsinning against it, you must likewise be freed from all wrath, anger,

miseries,calamities,afflictions,yes,andfromdeathitself,as404fruitsand

effectsofanytransgressionagainstthatcovenant.

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ThereforeyouarenevertoconfessyoursinstotheLord,asthoughyouconceivedthemtohavebeencommittedagainsttheLawofWorks,thusmakingyouliabletoGod’severlastingwrathandhell-fire.Normustyoucravepardonand forgiveness for them,so thatyoumay therebyescapethatpenalty;norshouldyoufast,weep,mourn,orhumbleyourselfoutofany belief that you will thereby satisfy the justice of God, appease hiswrathinwholeorpart,andthusescapehiseverlastingvengeance.ForifyouarenotundertheLawofWorks,andiftheLordseesnosininyouasatransgressionofthatlaw,andheisneitherangrywithyou,norafflictingyouforanysinasatransgressionofthatlaw,thenconsequentlyyouhavenoneedeithertoconfessyoursins,orcravepardonforthem,orfast,orweep,ormourn,orhumbleyourselfforyoursins,conceivingthemtobea

transgressionoftheLawofWorks.405

Neo.Well,sir,youhavefullysatisfiedmeinthispoint;andtherefore,I

askyoutoproceedtoshowthatrewardwhichtheLawofChristpromises,whichyousaidImighthopeforincaseofmyobediencetoit.

Evan.Why,therewardwhichIconceivetheLawofChristpromisestobelievers, andwhich theymayhope for according to their obedience to

it,406istocomfortablyenjoysweetcommunionwithGodandChrist,even

inthis life,andafreedomfromafflictions,bothspiritualandcorporeal,totheextentthattheyarefruitsandeffectsofsin,asatransgressionof

theLawofChrist.407Foryouknowthatsolongasachildyieldsobedience

to his father’s commands and does nothing displeasing to him, if thefatherloveshischild,hewillconducthimselflovinglyandkindlytowardshim,andallowhimtobefamiliarwithhim,andwillnotwhiporscourgehim for his disobedience. Even so, if you unfeignedly desire andendeavourtobeobedienttothewillandmindofyourFatherinChrist—indoingwhathecommands,andavoidingwhatheforbids,bothinyourgeneralandparticularcalling;andtotheendthatyoumaypleasehim—thenaccordingly,asyoudoso,yourFatherwillsmileuponyouwhenyoudrawneartohiminprayer,orinanyotherofhisordinances.

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Andhewillmanifesthissweetpresenceand loving favourtowardsyou,andexemptyoufromalloutwardcalamitiesexceptintrialsofyourfaithandpatienceorthe like.As itwaswrittenin2Chron.15.2,“TheLordiswithyouwhileyouarewithhim;andifyouseekhim,hewillbefoundbyyou.”And so the apostle James says in James4.8, “Drawnear toGod,andhewilldrawneartoyou.”And“Oh,”saystheLord,“thatmypeoplehadlistenedtome,andIsraelhadwalkedinmyways!Hewouldhavefedthemwiththefinestwheat,andIwouldhavesatisfiedyouwithhoneyoutoftherock,”Psalm81.13,16.Thismaysufficetoshowyouwhatyoumayhopefor,accordingtoyourobediencetotheLawofChrist.

Neo.Then,sir,I imploreyoutoproceedtoshowthepenaltywhichtheLawofChristthreatens,andwhichIamtofearifItransgressthatlaw.

Evan. Thepenaltywhich theLawofChrist threatens if you transgresstheLawofChrist,andwhichyouaretofear,isthelackofnearandsweetcommunion with God in Christ in this life, and being liable to all

temporalafflictionsasfruitsandeffectsoftransgressingthatlaw.408

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Therefore,wheneveryoutransgressanyoftheTenCommandments,youaretoknowthatyouhavetherebytransgressedtheLawofChrist,andtheLordsees itand isangrywith it,witha fatherly anger. Ifnecessary,hewillchastiseyou,1Pet.1.6,eitherwithtemporalorspiritualafflictions,orboth.AndyourheavenlyFatherwilldothisinlovetoyou,eithertobringyoursinstoremembrance,ashedidthesinsofJoseph’sbrethren,Gen.42.21; and as the widow of Zarephath confesses concerning herself,1Kings17.18;orelse“topurgeortakeawayyoursins,”accordingtowhattheLordsaysinIsa.27.9,“Bythis,therefore,theiniquityofJacobshallbepurged,andthis isall thefruitof takingawayhissin.”“For indeed,”saysMr.Culverwell,“afflictions,throughGod’sblessing,aremadespecialmeans topurgeout that sinful corruptionwhich is still in thenatureofbelievers. Therefore in Scripture, they are most aptly compared tomedicines, for so they are indeed to all God’s children: they are mostsovereignmedicinestocurealltheirspiritualdiseases.Andindeedallofushavegreatneedofit.

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ForasLuther,ontheGalatians,p.66,trulysays,“Wearenotyetperfectlyrighteous;forwhileweremaininthislife,sinstilldwellsintheflesh,andGodpurges this remnantof sin.”—“Therefore,” saysLuther inanother

place,409 “When God has remitted sins, and received a man into the

bosomofgrace,thenhelaysonhimallkindofafflictions,andscoursandrenews him from day to day.” And to the same purpose, Tyndale saystruly,“Ifwelookattheflesh,andintothelaw,thereisnomansoperfectthatisnotfoundtobeasinner,nomansopure,thathasnoneedtobepurged. And thus the Lord chastises believers to heal their nature bypurgingoutthecorruptionthatremainsinit.”

And therefore, whenever you hereafter feel the Lord’s chastening handuponyou,letitmoveyoutotaketheprophetJeremiah’scounsel,whichisto“searchandtryyourways,andturntotheLord,”Lam.3.40.Confessyour sins to him, saying with the prodigal, Luke 15.21, “Father, I havesinnedagainstheaven,andinyoursight,andIamnolongerworthytobecalled your son;” beg pardon and forgiveness at his hands, as you aretaught in the fifth petition of the Lord’s prayer, Mat. 6.12. Yet do notcravepardonand forgiveness at thehandsof theLord, as amalefactordoesatthehandsofajudge—assomeonewhofearscondemnationanddeath,asthoughyouhadsinnedagainsttheLawofWorks,andtherefore

fearedhellanddamnation.Rather,begpardonandforgivenessasachilddoes at the hands of his loving father, feeling the fruits of his fatherlyanger in his chastising hand on you, and fearing the continuance and

augmentation of it if your sin is not both pardoned and subdued.410

Therefore also beseech your loving Father to subdue your iniquities

accordingtohispromise,Micah7.19.411AndifyoufindthattheLordhas

notheardyourprayersbyfeelingyouriniquitiessubdued,412thenjointo

yourprayers, fastingandweeping, ifyoucan; so thatyoumaybemoreseriouslyhumbledbeforetheLord,andmoreferventinprayer.Andthisexplanation, I hope,may be sufficient to show youwhat the penalty iswhichtheLawofChristthreatens.

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Neo. O, but, sir, I would think myself a happy man if I could be soobedienttotheLawofChrist, thathemighthavenoneedtoinflictthispenaltyonme.

Evan.Yousayverywell.Yetwhileyoucarryaboutthisbodyofsinwithyou,doingthebestyoucan,theLordwillnowandthenneedtogiveyousomefatherlycorrections.Yet,letmetellyouthis:themoreperfectyourobedience, the fewer lashesyouwillhave.“FortheLorddoesnotafflictwillingly, nor grieve the children of men,” Lam. 3.33. And therefore,accordingtomyformerexhortation,andyourownresolution,becarefulto exercise your faith, and use all means to increase it, so that it may

becomeeffectual,413workingbylove,1Thess.1.3;Gal.5.6.Foraccording

to the measure of your faith, will be your true love to Christ and hiscommandments.Andaccordingtoyourloveforthem,willbeyourdelightin them, and your aptness and readiness to do them. Hence Christhimself says in John 14.15, “If you loveme, keepmy commandments.”And“thisistheloveofGod,”saysthatlovingdisciple,“thatwekeephiscommandments, andhis commandments, are not grievous,” 1John 5.3.No,thetruthis,ifyouhavethisloveinyourhearts,itwillgrieveyouthatyou cannot keep them as you would. Oh, if this love abounds in yourheart,itwillcauseyoutosaywithgodlyJoseph,ifyouaretemptedashewas,“HowcanIdothisgreatwickedness,andsosinagainstGod?”Gen39.9

How can I do what I knowwill displease so gracious a Father, and somercifulaSaviour?No,Iwillnotdo it;no, Icannotdo it.No,youwillrathersaywiththePsalmist,“Idelighttodoyourwill,myGod!Yes,your

lawiswithinmyheart,”Psalm40.8.

Indeed,letmetellyoumore:ifthisloveofGodinChrististruly,andinanygoodmeasure,rootedinyourheart,theneventhoughthechastisinghand of the Lord is not upon you, even though the Lord in no wayexpressesanyangertowardsyou,yetifyoubutconsidertheLord’swaystowardsyou,andyourwaystowardshim,youwillmournwithagospel-mourning,reasoningwithyourselfinthisway:WasInotundertheLawofWorksbynature,andso,foreverytransgressionagainstanyoftheTenCommandments, was I notmade liable to everlasting damnation? AndamInow,throughthefreemercyandloveofGodinChrist,

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broughtundertheLawofChrist,andthussubjecttonootherpenaltyformytransgressionsthanfatherlyandlovingchastisements,whichtendtopurgethatsinfulcorruptionthatisinme?OhwhatalovingFatherthisis!OhwhatagraciousSaviourthisis!Oh,whatawretchedmanIam,Rom7.24

totransgressthelawsofsuchagoodGod,ashehasbeentome!Oh,eventhedueconsiderationofthiswill,asitwere,meltyourheart,andcauseyour eyes to drip with the tears of godly sorrow! Yes, the dueconsideration of these thingswill cause you to “loathe yourself in yourown sight for your transgressions,”Ezek. 36.31. Yes, not only to loatheyourselfforthem,butalsotoabandonthem,sayingwithEphraim,“WhathaveItodoanymorewithidols?”Hos.14.8.Andto“castthemawayasamenstruouscloth,sayingtothem,Getawayfromhere!”Isa.30.22.AndtrulyyouwilldesirenothingmorethantosolivethatyoumightneversinagainsttheLordanymore.Andthisisthat“goodnessofGodwhich,”astheapostlesays,“leadstorepentance;”yes,thisisthatgoodnessofGodwhichwill leadyoutoafreeobedience.Sothatifyouwillbutapplythegoodness of God in Christ to your soul, in any goodmeasure, youwillaccordingly yield obedience to the Law of Christ — not only withoutrespecttowhattheLawofWorkseitherpromisesorthreatens;butalsowithout respect towhat theLawofChrist eitherpromisesor threatens.YouwilldowhattheLordcommands,onlybecausehecommandsit,andtotheendthatyoumaypleasehim;andyouwillforbearwhenheforbids,

onlybecauseheforbidsit,totheendthatyoumaynotdispleasehim.”414

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Andthisobedience is like thatobediencewhichourSaviourexhortshisdisciples to inMat.10.8,saying,“Freelyyouhavereceived, freelygive.”

This is to“serve theLordwithout fear”ofanypenalty,whicheither theLaw of Works or the Law of Christ threatens, “in holiness and

righteousnessallthedaysofyourlife,”asZachariassaid,415Luke1.74,75.

Thisisto“passthetimeofyoursojourninghereinfear”ofoffendingtheLordbysinningagainsthim,as theapostlePeterexhorts in1Peter1.17.Yes,andthisisto“serveGodacceptably,withreverenceandgodlyfear:”astheauthorofHebrewsexhorts,Heb.12.28.

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Thus,mydearfriendNeophytus,Ihaveendeavoured,accordingtoyourdesire,togiveyoumyjudgmentanddirectioninthesepoints.

Neo. And truly, sir, you have done it very effectually; may the Lordenablemetopractiseaccordingtoyourdirection!

Sect.12.—ThatdistinctionameanbetweenLegalismandAntinomianism.

Nom.Sir, youranswer tohisquestionalsoansweredme,andgavemefullsatisfactioninvariouspointsaboutwhichmyfriendAntinomistaandIhavehadmanyawranglingfit.ForIusedtoaffirmtoothandnail(asmenuse to say) thatbelieversareunder the law, andarenotdeliveredfromit;andthattheysin,andGodsees it,andisangrywiththem,andafflictsthemforit.Andthereforetheyoughttohumblethemselves,andmournfor theirsins,andconfess them,andcravepardonfor them.Yettruly, Imust confess that I didnot understandwhat I said, norwhat Iaffirmed; and the reason was because I did not know the differencebetweenthelaw,asitistheLawofWorks,andasitistheLawofChrist.

Ant. And believe me, sir, I used to affirm, as earnestly as he, thatbelievers are delivered from the law, and therefore do not sin; andthereforeGodcanseenosininthem;andthereforeheisnotangrywiththem,nordoesheafflictthemfortheirsin.Thereforetheyhavenoneedto humble themselves, mourn or confess their sins, or beg pardon forthem. Believing this to be true, I could not conceive how the contrarycould also be true. But now I plainly see that by means of yourdistinguishingbetweenthelaw,asitistheLawofWorks,andthelaw,asitistheLawofChrist,thereistruthinboth.Therefore,friendNomista,wheneveryouoranyothermanaffirmshereafterthatbelieversareunderthe lawandsin;andGodsees it,and isangrywith them,andchastisesthemforit;andthattheyoughttohumblethemselves,mourn,weep,and

confesstheirsins,andbegpardonforthem—ifyoumeanitonlyastheyare under the Law of Christ, then I will agree with you, and nevercontradictyouagain.

Nom. And truly, friend Antinomista, if you or any other man affirmshereafter thatbelieversaredelivered from the law,anddonot sin, andGod sees no sin in them, nor is angrywith them, nor afflicts them fortheir sins, and that they have no need to humble themselves, mourn,confess,orcravepardonfortheirsins—ifyoumeanitonlyastheyarenotundertheLawofWorks,Iwillagreewithyou,andnevercontradictyouagain.

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Evan. I rejoice tohearyouspeakthesewordstoeachother:andtruly,now Ihope that you twowill comeback fromboth your extremes, andmeet my neighbour Neophytus in the golden mean — having, as theapostlesays,“thesamelove,beingofoneaccord,andofonemind.”

Nom.Sir,formyownpart,IthanktheLordthatnowIplainlyseethatIhaveexceedinglyerredinseekingtobejustified,“asitwere,bytheworks

of the law.”416 Yet I could never be persuaded of it before today; and

indeedIwouldnothavebeenpersuadednow, ifyouhadnot soplainlyandfullyhandledthisthreefoldlaw.Truly,sir,Inowunfeignedlydesireto renouncemyself, and all that I have ever done, and by faith adhereonlytoJesusChrist;fornowIseethatheisallinall.Eph1.23Oh,thattheLordwouldenablemesotodo!AndIbeseechyou,sir,prayforme.

Ant.Andtruly,sir,Imustconfess,thatIhaveerredasmuchontheotherhand;forIhavebeensofarfromseekingtobejustifiedbytheworksofthe law, that Ihaveregardedneither lawnorworks.Butnowthat I seemyerror,Ipurposetoreformit,Godwilling.

Evan.TheLordgrantthatyoumay.

Sect.13.—Howtoattaintoassurance.

Buthowareyoudoing,neighbourNeophytus; for I thinkyou lookveryheavy-laden.

Neo. Truly, sir, I was thinking of that place in Scripture where theapostleexhortsus“toexamineourselves,whetherweareinthefaithornot,”2Cor.13.5.Bythis,itseemstomethatamanmaythinkheisinthefaith,whenhe is not. Therefore, sir, Iwould gladly hear how Imaybe

surethatIaminthefaith.

Evan. Iwouldnothaveyouquestionitatall,sinceyouhavegroundedyour faithon sucha firm foundation that itwill never fail you.For thepromise of God in Christ is a tried truth, and has never yet failed any

man,noreverwill.417

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ThereforeIwouldhaveyoudrawneartoChrist inthepromise,withoutquestioningwhetheryouareinthefaithornot.Forthereisanassurancewhichrisesfromtheexerciseoffaithbyadirectact,andthat iswhenaman, by faith, directly lays hold of Christ, and concludes his assurance

fromthere.418

Neo.Sir,IknowthatthefoundationonwhichIamtogroundmyfaithremains sure; and I think I have already built on it; yet, because Iconceiveamanmay thinkhehasdonesowhenhehasnot, Iwouldbe

gladtoknowhowmayIbeassuredthatIhavedoneso?419

Evan.Well,nowIunderstandwhatyoumean;itseemsyoudonotwant

agroundforyourbelieving,butforbelievingthatyouhavebelieved.420

Neo.Yes,indeed,thatisthethingIwant.

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Evan.Why,thenextwaytofindoutandknowthis,istolookbackandreflect upon your own heart, and consider what actions have passedthrough there.For indeed this is thebenefit thata reasonablesoulhas,thatitisabletoreflectuponitself,toseewhatithasdone.Thesoulofabeast cannot do this. Consider then, I beg you, that you have beenconvincedinyourspiritthatyouareasinfulman,andthereforeyouhavefearedtheLord’swrathandeternaldamnationinhell.Andyouhavebeenconvincedthatthereisnohelpforyouatallinyourself,byanythingthatyoucando.Andyouhearditplainlyprovedthat“JesusChristaloneisanall-sufficienthelp.AndthefreeandfullpromiseofGodinChristhasbeenmade so plain and clear to you, that you had nothing to object towhy

Christ did not belong to you in particular.421 And you have perceived a

willingness inChrist to receive you, and to embrace youashis belovedspouse.Andthereuponyouhaveconsentedandresolved to takeChrist,and to give yourself to him, whatever happens to you. And I ampersuadedyouhavethereuponfeltasecretpersuasioninyourheart,that

GodinChristbearsaloveforyou.422Andaccordinglyyourhearthasbeen

inflamed towards him in loving him in return,manifesting itself in anunfeigneddesiretobeobedientandsubjecttohiswill inallthings,andnever to displease him in anything. Now tell me truly, I implore you,whetheryouhavenotfoundthesethingsinyourself,justasIhavesaid?

Neo.Yes,indeed,IhopeIhaveinsomemeasure.

Evan.ThenI tellyoutruly,youhaveasuregroundtobelievethatyouhavebelieved;andastheapostleJohnsays,“Herebyyoumayknowthatyouareofthetruth,andmayassureyourheartofitbeforeGod,”1John3.19.

Neo. Surely, sir, I can truly say this, that before now, when I thoughtaboutmy sins, I conceived of God and Christ as a wrathful judgewhowouldcondemnallunrighteousmentoeternaldeath.Therefore,whenIthought about the Day of Judgment, and the torments of hell, I eventrembled for fear, and as it were, hated God. I laboured to becomerighteous, so that I might escape his wrath; yet all that I did, I didunwillingly.ButsinceIheardyoumakeitsoplain,thatasinner

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whoseesandfeelshissins,istoconceiveofGodasamerciful,loving,andforgiving Father in Christ that has committed all judgment to his Son,whodidnotcometocondemnmenbuttosavethem—IthinkIdonotnowfearhiswrath.RatherIapprehendhis lovetowardsme.Anduponthislove,myheartisinflamedtowardshimwithsuchlove,thatIthinkIwould willingly do or suffer anything that I knew would please him. Iwouldratherchoosetosufferanymisery,thantodoanythingthatIknewwoulddispleasehim.

Evan.Weread in theseventhchapterofLuke’sgospel, thatwhen thatsinfulyetbelievingwomanmanifestedherfaithinChristbyherloveforhimin“washinghisfeetwithhertears,andwipingthemwiththehairsofherhead,’’verse38,hesaidtoSimonthePharisee,verse47,“Isaytoyou,hersins,whicharemany,areforgivenher,forshelovedmuch;”evensoImay say to you,Nomista, in the samewords concerningourneighbourNeophytus.Andtoyou,Neophytus,IsayasChristsaidtothewomaninverses48-50,“Yoursinsareforgivenyou,yourfaithhassavedyou,goinpeace.”

Ant. But I ask you, sir, is his reflecting upon himself, to discover a

ground forbelieving thathehasbelieved, in fact turningback fromtheCovenantofGracetotheCovenantofWorks,andfromChristtohimself?

Evan. Ifhewere to lookat these things inhimself, and conclude fromthem that because he had done them, God had accepted him. andjustified him, and will save him, and somake them the ground of hisbelieving—thenindeed,thiswouldbeturningbackfromtheCovenantofGrace to the Covenant ofWorks, and from Christ to himself But if helooksat thesethings inhimself,andconcludesfromthemthat,becausethesethingsareinhisheart,Christdwellstherebyfaith,andthereforeheisacceptedbyGod,and justified,andshallcertainlybesaved,andthusmakesthemtheevidenceofhisbelieving,orthegroundofbelievingthathehasbelieved—thenthisisneitherturningbackfromtheCovenantofGraceto theCovenantofWorks,norturningfromChrist tohimself.Sothesethingsinhisheart,beingthedaughtersoffaithandtheoffspringofChrist, even though they cannot at first produce or bring forth theirmother,yettheymaynourishherintimeofneed.

Sect.14.—Marksandevidencesoftruefaith.

Nom.ButIaskyousir,aretherenototherthingsbesidesthese,thathesays he finds in himself, that a man may look at as evidences of hisbelieving,orasyoucallthem,asgroundstobelievethathehasbelieved?

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Evan.Yes,indeed,therearediverseothereffectsoffaithwhich,ifamantruly has them, he may look at them as evidences that he has trulybelieved;andIwillnamethreeofthem:

TheFIRSTEVIDENCEiswhenamantrulylovesthewordofGod,andmakesarightuseofit.Andamandoesthis:1st,Whenhehungersandthirstsaftertheword,asafterthefoodofhissoul,desiringitatalltimes,evenas

hedesireshis“appointedfood,”423Job23.12.2nd,Whenhedesiresand

delightstoexercisehimselfinitdayandnight;thatis,constantly,Psalm1.2.3rd,WhenhereceivesthewordofGodasthewordofGod,andnotasthewordofman,1Thess.2.13—settinghisheartinhearingorreadingit, as though inGod’s presence: and being affected by it as if the Lordhimselfwerespeakingtohim.Andheismostaffectedbythatministry,orthatportionofGod’sword,whichshowshimhissins,andsearchesouthismostsecretcorruptions:denyinghisownreasonandaffections—yes,denying his own profits and pleasures in anything when the Lord

requiresitofhim.4th,WhenhemakesthewordofGodhischiefcomfortinhisafflictions;findingitatthattime,tobethemainstayandsolaceofhisheart,Psalm119.49,50.

TheSECONDEVIDENCEiswhenamantrulylovesthechildrenofGod,1John5.1; that is,allgodlyandreligiouspersonsaboveallothersortsofmen;and that iswhenhe loves themnot for any carnal respects, but for thegracesofGodwhichheseesinthem,2John1.2;3John1.3.Andwhenhedelights in their society and company, and makes them his onlycompanions, Psalm 119.63; and when his well-doing (in his power)extends itself to them, Psalm 16.3. In being pitiful and tender-heartedtowardsthem,andingladlyreceivingthem,andmeetingtheirneedswith

areadymind,Philem.1.7;1John3.17.424Andwhenhedoesnotholdthe

glorious faith of Christ with “partiality,” James 2.1, 2,425 but canmake

himselfequaltothoseoflowerrank,Rom.12.16;andwhenhelovesthematall times, evenwhen theyare in adversity, suchaspoverty,disgrace,sickness,orareotherwiseinmisery.

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TheTHIRDEVIDENCE is,whenamancantrulylovehisenemies,Mat.6.14.Andhedoes thatwhenhecanprayheartily for them,andforgive themtheirparticulartrespassesagainsthim;beingmoregrievedthattheyhavesinned against God than for having wronged him; and when he canforbear them,rather thantakerevengeonthembybringingshameandmisery upon them, 1Pet. 3.9; Rom. 12.14; and when he strives toovercometheirevilwithgoodness,beingwillingtohelpthem,andrelievethemintheirmisery,anddothemanygoodinsoulorbody;and,lastly,whenhecanfreelyandwillinglyacknowledgehisenemy’sjustpraise,asifhewerehisdearestfriend.

Sect.15.—Howtorecoverlostevidences.

Neo.But,sir,Ibegyoutoletmeaskyouonemorequestiontouchingthispoint; and that is, suppose that hereafter I were to see no outwardevidences, andquestionwhether I ever had any true inward evidences,andsowhetherIevertrulybelievedornot—whatmustIdothen?

Evan.Indeeditispossiblethatyoumaycometosuchacondition;andtherefore youdowell to provide for it beforehand.Now then, if it everpleasestheLordtogiveyouover tosuchacondition, first, letmewarnyoutobewareofforcingandconstrainingyourselftoyieldobedienceto

God’scommandmentstotheendthatyoumaygetevidenceofyourfaithagain, or get a ground on which to base your believing that you have

believed; and so forciblyhasten your assurancebefore the time.426 For

althoughthisisnotquiteturningbacktotheCovenantofWorks(foryouwill never do that) yet it is to turn aside towards that covenant, asAbrahamdid.Afterhehadlongwaitedforthepromisedseed,andeventhoughhewas previously justified by believing the free promise, yet tomorespeedilysatisfyhisfaith,heturnedasidetogointoHagarwhowas,asyouhaveheard,atypeoftheCovenantofWorks.Sothatyousee,thisisnot

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therightway.Rather,therightwayforyoutogetyourassuranceagain,iswhen all other things fail, look to Christ. That is, go to the word andpromise,andleaveoffandceaseawhiletoreasonaboutthetruthofyourfaith,andsetyourheartatworktobelieve,as ifyouhadneverdone it.Sayinyourheart,‘Well,Satan,supposemyfaithhasnotbeentrueuptonow,yetnowIwillbegintoendeavouraftertruefaith.Andtherefore,OLord,hereIthrowmyselfonyourmercyafresh,forinyouthefatherlessfindmercy,’Hos.14.3.Thus,Isay,holdtotheword;donotdepartfrom

it,butstayhere,andyouwillbringforthfruitwithpatience,427Luke8.15.

Sect.16.—MarksandsignsofunionwithChrist.

Neo.Well,sir,youhavefullysatisfiedmeconcerningthatpoint.ButasIremember, what follows in the same verse is this, “Do you not knowyourselves, thatChrist is inyou,unlessyouarereprobates?”2Cor.13.5.Therefore,Idesire tohearhowamanmayknowthatJesusChrist is inhim.

Evan.Why,ifChristisinaman,helivesinhim:astheapostlesays,“Idonotlive,butChristlivesinme.”Gal2.20

Neo.ButhowthenshallamanknowthatChristlivesinhim?

Evan.Why, inwhatevermanChrist lives, according to themeasureofhis faith, Christ executes his THREEFOLD OFFICE in him, namely: hisprophetic,priestly,andkinglyoffice.

Neo. I desire to hear more of this threefold office of Christ; andtherefore, I askyou, sir, tellme first,howmayamanknow thatChristexecuteshisPROPHETICOFFICEinhim?

Evan. Why, so far as any man hears and knows that there was acovenantmadebetweenGodandallmankindinAdam;andthatitwasan

equalcovenant,428andthatGod’s justicemustenter

429uponitsbreach;

and that all mankind, for that reason, is liable to eternal death anddamnation. So that if God had condemned all mankind, it would onlyhavebeenthesentenceofanequalandjustjudge,seekingtheexecutionofhisjustice,ratherthanman’sruinanddestruction.Andthereuponhetakesithome,andappliesitparticularlytohimself,Job5.27.Thusheisconvincedthatheisamiserable,lost,andhelplessman.Isay,sofarasamandoesthis,

MODERNDIVINITY.241

Christexecuteshispropheticofficeinhim,inteachinghim,andrevealingto him, theCovenant ofWorks. And it is executed in him so far as hehears and knows thatGodmade a covenantwithAbraham, and all hisbelievingseedinJesusChrist,offeringChristfreelytoallthosetowhomthe sound of the gospel comes, and giving him freely to all those whoreceive him by faith, thus justifying and saving them eternally. Andthereuponhisheartisopenedtoreceivethistruth,notasamantakesanobjectoratheologicalpointintohishead,bywhichheisonlymadeableto discourse about it; but as a habitual and practical point, receiving itinto his “heart by the faith of the gospel,” Philip. 1.27; applying it tohimself,andlayinghiseternalstateuponit;thussettinghissealtoitthatGod is true — I say, so far as a man does this, Christ executes hisprophetic office in him, in teaching him, and revealing to him, theCovenantofGrace.Andsofarasanymanhearsandknows,that“thisisthe will of God, even his sanctification,” 1Thess. 4.3, and thereuponconcludesthatitishisdutytoendeavourafterit—Isay,sofarasamandoes this, Christ executes his prophetic office in him, in teaching him,and revealing tohim, his law.And this I hope is a sufficient answer toyourfirstquestion.

Neo. Ibegyou,sir, in thesecondplace, tellme,howmayamanknowthatChristexecuteshisPRIESTLYOFFICEinhim?

Evan.Why, so far as anyman hears and knows that Christ has givenhimselfastheonlyabsoluteandperfectsacrificeforthesinsofbelievers,Heb. 9.26, and joined them to himself by faith, and joined himself tothembyhisSpirit,andsohasmadethemonewithhimself;andhasnow“entered intoheaven itself, toappear in thepresenceofGod for them,”

Heb. 9.24; and based on this, any believer is emboldened to go

immediatelyto430Godinprayer,astoafather,andtomeethiminChrist,

and to present him with Christ himself, as a sacrifice without spot orblemish—Isay,sofarasanymandoesthis,Christexecuteshispriestlyofficeinhim.

Neo. But sir, would you have a believer go immediately to God?Howthen does Christ make intercession for us at God’s right hand, as theapostlesayshedoes?Rom.8.34.

Evan. It is true indeed thatChrist,asapublicperson, representingallbelievers,appearsbeforeGodhisFather;and thathewillsaccording tobothhisnatures:

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as a man, he desires that God, for his satisfaction’s sake, would grantthemwhatever“theyaskaccordingtohiswill.” 1Joh5.14Yetyoumustgo

immediatelytoGodinprayerforallthat.431

YoumustnotsetyourprayersonChrist,andterminatethemthere,asifheweretotakethemandpresentthemtohisFather;buttheveryplaceofpresenting your prayersmust be God himself in Christ. Normust youconceiveofprayer as thoughChrist theSonweremorewilling to grantyourrequestthanGodtheFather—forwhateverChristwills,theFatheralso wills, being well-pleased with him. Therefore in Christ, I say, andnowhereelse,youmustexpecttohaveyourpetitionsgranted;andasitisinChristandnoplaceelse,soitisforChrist’ssake,andfornothingelse.And therefore I beseech you tobeware that younot forgetChristwhenyou go to the Father to beg anything you desire, either for yourself orothers;especiallywhenyoudesiretohaveanypardonforsin.Youarenotto think thatwhen you join fasting,weeping, and afflicting yourself, toyourprayers,thatfordoingsoyouwillprevailwithGodtohearyouandgrantyourpetitions.No,no,youmustmeetGod inChrist,andpresenthimwithhissufferings—youreye,yourmind,andallyourconfidence,mustbeinthis;andbeasconfidentinthisasyoupossiblycan.Indeed,expostulatethematter,as itwere,withGodtheFather,andsaytohim,“Look,hereisthepersonthathaswell-deservedit;hereisthepersonthatwillsanddesiresit;theoneinwhomyousaidyouarewell-pleased;yes,hereisthepersonthatpaidthedebt,anddischargedthebondforallmysins.Therefore,OLord!Now it agreeswithyour justice to forgiveme.”

Andifyoudothis,why,thenyoumaybeassuredthatChristexecuteshispriestlyofficeinyou.

Neo. I beg you, sir, in the thirdplace, showmehowmayamanknowthatChristexecuteshisKINGLYOFFICEinhim?

Evan.Why,sofarasanymanhearsandknows“thatallpowerisgivento Christ, both in heaven and on earth,”Matt, 28.18, both to vanquishandovercomeallthelustsandcorruptionsofbelievers,andalsotowritehis law in theirhearts.Basedon this,he takes theopportunity togo toChristtohaveboththesethingsdoneinhim.Isay,sofarashedoesthis,why,Christexecuteshiskinglyofficeinhim.

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Neo.Why then, sir, it seems that the place where Christ executes hiskinglyoffice,isintheheartsofbelievers?

Evan. It istrueindeed;forChrist’skingdomisnottemporalorsecularover the natural lives or civil negotiations of men. But his kingdom isspiritual andheavenly, over the souls ofmen, to aweandover-rule thehearts, tocaptivate theaffections, tobring intoobedience the thoughts,andtosubdueandpulldownstrongholds.2Cor10.4-5ForwhenourfatherAdamtransgressed,heandwe—allofus—forsookGod,andchosethedevil for our lord and king. So that every mother’s child of us is, bynature,underthegovernmentofSatan.HerulesoverustillChristcomesintoourheartsanddispossesseshim.This is according to thewordsofChrist himself, Luke 11.21, 22, “When a strongman, armed, keeps hispalace,hisgoodsareinpeace:”thatis,asCalvinsays,Satanholdsthosewhoareinsubjectiontohiminsuchbondsandquietpossession,thatherules over themwithout resistance. Butwhen Christ comes to dwell inanyman’sheartby faith, thenaccording to themeasureof faith,ChristdispossessesSatan,andseatshimselfintheheart,androotsoutandpullsdownall thatwithstandshisgovernment there.Asavaliantcaptain,hestandsonhisguard,andenablesthesoultogathertogetherallitsforcesandpowers,toresistandwithstandallitsenemiesandhis.

Andsothesoulsetsitselfingoodearnestagainstthemanytimetheyoffertoreturnagain.Christespeciallyenables thesoul toresistandset itselfagainsttheprincipalenemy,eventhatwhichmostopposesChristinhisgovernment.Sothatwhateverlustorcorruptionisinabeliever’sheartorsoul,asmostpredominantthere,Christenablesthebelievertotakethat

intohismind,andtohavethemostrevengefulthoughtsagainstit,andtomake complaints toChrist against it, and to desire power and strengthfromhimagainst it—allbecause itmostwithstandsthegovernmentofChrist,anditistherankesttraitortoChrist.Sothatthebelieverusesallthemeanshecantobringitbeforethejudgment-seatofChrist.Andtherehe calls for justiceagainst it, saying, “LordJesusChrist,here is a rebeland a traitor that withstands your government inme. Therefore, I begyou, come and execute your kingly office in me, and subdue it: yes,vanquishandovercomeit.”WhereuponChristgivesthesameanswerthathegavetothecenturion,“Goyourway;asyouhavebelieved,soitwillbe

doneforyou,”432Mat.8.13.

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AsChristthussuppressesallothergovernorsbuthimselfintheheartofabeliever,soherazesanddefacesallotherlaws,andwriteshisownthere,

accordingtohispromise,Jer.31.33.433Hemakesthempliableandwilling

todoandsufferhiswill,becauseitishiswill.SothatthemindandwillofChrist,laiddowninhiswordandmanifestedinhisworks,isnotonlytheruleofabeliever’sobedience,butalsothereasonforit,asIonceheardagodlyministersayinthepulpit.SothatthebelievernotonlydoeswhatisChrist’swill,buthedoesitbecauseitisChrist’swill.

OhthatmanthathastheLawofChristwritteninhisheart!Accordingtothemeasureofit,hereads,hehears,heprays,hereceivesthesacrament,he keeps the Lord’s day holy, he exhorts, he instructs, he confers, anddoesall theduties thatbelong tohim inhisgeneral calling,becauseheknowsit isthemindandwillofChristthatheshoulddoso!Indeed,hepatiently suffers, and willingly undergoes, afflictions for the cause ofChrist,becauseheknowsitisthewillofChrist.Indeed,suchamannotonly yields obedience, andperforms the duties of the first tablet of thelawbyvirtueofChrist’scommand,butofthesecondtabletalso.Ohthathusband,parent,master,ormagistrate,thathastheLawofChristwrittenin his heart! He does his duty to his wife, child, servant, or subject,willinglyanduprightly,becauseChristrequiresitandcommandsit.Andsothatwife,child,servant,orsubject,thathastheLawofChristwrittenin his or her heart, do their duties to husband, parent, master, orgovernor, freelyandcheerfully,because theirLordChrist commands it.Now,then,ifyoufindthesethingsinyourheart,youmayconcludethatChristrulesandreignsthere,asLordandKing.

CHAPTERIV.OFTHEHEART’SHAPPINESS,ORSOUL’SREST.

Sect.1.—NorestforthesoultillitcomestoGod.

Neo. Sir, please letme tell you somepart ofmymind, and then Iwillceasetotroubleyouanymoreatthistime.

MODERNDIVINITY.245

The truth is, ever since I can remember, I felt a kind of restlessdiscontentednessinmyspirit.Formanyyears,Ifedmyselfwithhopesoffindingrestandcontentmentinpersonsandthingsherebelow,scarcelythinkingofthestateandconditionofmysoul,orofanyconditionbeyondthislife—until,asItoldyoubefore,theLordwaspleasedtovisitmewithafitofsickness.AndthenIbegantothinkofdeath,judgment,hell,andheaven,andtotakecareandseekrestformysoul,aswellasformybody.But,alas!Icouldneverfindrestforitbeforethisday,because,indeed,Ididnotseek itby faith,butas itwere,by theworksof the law—or, inplain terms,because Ididnotseek it inChrist,but inmyself.Butnow,blessGod,IseethatChristisallinall;andtherefore,bythegraceofGod,I am resolved no longer to seek rest and contentment either in anyearthly thing—or inmyownrighteousness—butonly in the free loveandfavourofGod,asheisinhisSonJesusChrist.AndGodwilling,thereshallbemysoul’srest.Ibeseechyou,sir,prayformethatitmaybeso.AndnowIamdone.

Evan.Thispointconcerningtheheart’shappiness,orthesoul’srest,isapoint very necessary for us to know. Indeed, it is a point that I haveformerly thought about. And therefore, though circumstances begin tocall me away from you, yet since you spoke of it, I will neverthelessproceedon—ifyou,oranyofyou,wouldgivemetheopportunity,astheLordenablesme.

Ant.Withaverygoodwill,sir;forindeeditisapointthatImuchdesiretohearabout.

Evan. First then, I would entreat you to consider withme, that when

Godatfirstgavemananelementishbody,434healsoinfusedanimmortal

soulintohimofaspiritualsubstance.Thoughhegaveman’ssoulalocalbeinginhisbody,hegaveitaspiritualwell-beinginhimself—sothatthe

soulwasinthebodybylocation,anditwasatrestinGodbyunionandcommunication.ThesoulbeinginGodatthebeginning,itwasman’struebeingandhistruehappiness.NowhavingfallenfromGod,inhisjusticeGod leftman, so that theactualunionandcommunion that thesoulofmanhadwithGodatthebeginning,wasbrokenoff.Godandman’ssoulareparted,andthesoulisinarestlesscondition.

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However, the Lord having seated in man’s soul a certain character ofhimself, the soul is thereby made to re-aspire towards that summumbonum, that chief good, which is God himself; and it can find rest

nowheretillitcomestoGod.435

Nom. But wait, sir, I beg you.How can it be said thatman’s soul re-aspirestowardsGodtheCreator,whenitisevidentthateveryman’ssoulisnaturallybenttowardsthecreature,toseekitsrestthere?

Evan. In an answer to this, I ask you to consider that man’sunderstanding is naturally dark and blind. Therefore he is ignorant ofwhathisownsouldesiresandstronglyaspires to. Itknows indeed thatthesoulwantssomething,buttillitisenlightened,itdoesnotknowwhatthesoulwants.Forindeed,thestateofthesoulisthesameasanewbornchild. That child, by natural instinct, gapes and cries for nutriment —indeed, fornutriment suitable to its tender condition.And if thenurse,throughnegligenceorignorance,eithergivesitnofoodatall,orfoodthatitisnotcapableofreceiving,thechildrefusesit,andstillcriesinstrongdesire for the breast. Yet in this state, the child does not know by anyintellectualpowerandunderstanding,whatitdesiresforitself.Evenso,

man’spoorsoulcriesouttoGodforitspropernourishment;436

MODERNDIVINITY.247

butman’sunderstanding,likeablind,ignorantnursenotknowingwhat

it cries for, offers the heart a creature437 instead of its Creator. Thus,

because of the blindness of the understanding, together with thecorruption of thewill, and the disorder of the affections,man’s soul is

keptbyviolence438fromitspropercentre,whichisGodhimself.

Sect.2.—HowthesouliskeptfromrestinGod.

Oh, how many souls there are in the world who are hindered, if notcompletely kept from rest in God, because their blind understanding

presentstotheirsensualappetites,varietiesofsensualobjects!

Istherenotmanyaluxurious439person’ssoulhindered,ifnotcompletely

kept from true rest in God, by that beauty which nature has placed in

feminine faces,440 — especially when Satan secretly suggests to such

feminineheartsadesire forartificial441 dressing fromhead to foot; yes,

andsometimespaintingtheirfaces,liketheirmotherJezebel?2Kng9.30

And is there not many a voluptuous epicure’s soul hindered, if notcompletelykeptfromrestinGod,bybeholdingthecolour,andtastingthesweetnessofdaintydelicatedishes,hiswineredinthecup,andhisbeerofambercolourintheglass?IntheScripturewereadofa“certainmanwho fared deliciously every day,”Luk 16.19 as if there had been only onewhowasso ill-disposed.But inour times, therearecertainlyhundreds,bothmen andwomen,who not only fare deliciously, but voluptuously,twiceeveryday,ifnotmore.

Andistherenotmanyaproudperson’ssoulhindered,ifnotcompletelykeptfromrestinGod,bytheharmonioussoundofpopularpraisewhich,

likea loadstone,442draws thevain-gloriousheart tohuntsomuchmore

eagerlyforit,toaugmenttheechoofsuchavainwindyreputation?

And is there not many a covetous person’s soul hindered, if notcompletely kept from rest in God, by the cry of great abundance, thewordsofwealth,andthegloryofgain?

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And is therenotmanyamusicalmindhindered, ifnotcompletelykeptfromsweetcomfort inGod,by theharmonyofartificialconcordplayed

onmusicalinstruments?443

Andhowmanyperfumed fools are there in theworldwho,by smellingtheir sweet apparel, and their sweet nosegays, are kept from soul-sweetnessinChrist?

AndthusSatan,likeacunningfisher,baitshishookwithasensualobjecttocatchmen.Andhavinggottenitintotheirjaws,hedrawsthemupanddowninsensualcontentments,tillhehassodrownedtheminit,thatthepeaceand restof their souls inGod isalmost forgotten.Hencemostofman’slife,andformanytheirwhole life, isspentinseekingsatisfactionforthesensualappetite.

Nom.Indeed,sir,whatyouhavesaid,wemayseetrulyverifiedinmanymenwho spend their days about these vanities, and affordno time forreligiousexercises;notevenontheLord’sdaybytheirgoodwill.

Evan.Youspeakthetruth.Yetletmealsotellyouthatbythepowerofthenaturalconscience,amanmaybeforcedtoconfessthathishopesofhappinessareinGodalone,andnotinthesethings;yes,andheisforcedtoforsakeprofitsandpleasures,andallsensualobjects,asunabletogivehis soul any true contentment; and he is forced to fall into performingreligious exercises, and to rest there— and yet never come toGod forrest! If we consider this [failure], whether in the rude multitude ofsensual livers,or in themoreseeminglyreligious,wemayperceive thatthe religious exercises of men strongly deceive, and strangely deludemanymenabouttheirheart’shappinessinGod.

For the FIRST SORT,444 even though they are those whomake their belly

theirbestgod,anddonotsacrificeexcepttoBacchus,Apollo,orVenus445

—andeven though their conscienceaccuses them that these thingsarenothing—yetbecausetheyhadthenameChristianputonthemattheirbaptism, and because they often repeat the Lord’s prayer, the apostles’creed,andtheTenCommandments,andbecausetheymayhaverecentlyaccustomed themselves to go to church to hear a divine service andpreachingnowandthen,andbecauseatvarioustimestheyhavereceivedthesacrament,theycanonlybepersuadedthatGodiswell-pleasedwiththem. A man may as well persuade them that they are not men andwomen, as to persuade them that they are not in a good spiritualcondition.

MODERNDIVINITY.249

AndfortheSECONDSORT,446whoordinarilyhavemorehumanwisdomand

human learning than the former sort, and seem to be more holy anddevout than the former sort of sensual and ignorant people— yet howmany there are of this sort, who never pass further than the outwardcourtofbodilyperformances.Theyfeedandfeastthemselveslikemeninadream.Theysupposethattheyhaveallthings,andyetindeedtheyhaveonly a bladder-full, or rather a brain-full of wind and worldlyconceptions.

Aretherenotsomewhogivethemselvestomorespecialsearching,andtoseeking knowledge in Scripture-learnedness and clerk-like skill, in this

artandthatlanguage,tilltheyareabletorepeatallthehistoricplacesintheBible;yes,andallthosetextsofScripturethattheyconceivesupportsome private opinion of theirs concerning ceremonies, church-government,orothersuchcircumstantialpointsofreligion;andtouchingthesepoints,aretheynotveryabletoreasonanddispute,andputforthsuchcuriousquestionsthatarenoteasilyanswered?

Are not some of these men447 called sect-makers, and begetters or

devisers of new opinions in religion; especially in the matter ofworshippingGod,astheyusedtocallit,inwhichtheyfindabeginning,butrarelyanend?Forthisreligiousknowledgeissovariablethroughthemultiplicity of curiouswits and contentious spirits, that the life ofmanmayseemtooshorttotakeafullviewofthisvariety.Forthoughallsectssay theywillbeguidedby thewordof truth,andtheyallseemtobringScripturetobear,whichindeedisone,justasGodisone—yet,becauseof their several constructions and interpretations of Scripture, and the

conceitsoftheirownhumanwisdom,theyaremany.448

Aretherenotothersofthissort,whoarereadytoembraceanynewwayofworship, especially if it comesunder the cloak of Scripture-learning,andithasashowoftruthfoundedontheletteroftheBible,anditseemsto be more zealous and devout than the former way? Especially if theteacherof thatnewwaycan frameasadanddemurecountenance,andwith feignedgrace liftuphisheadandeyes towardsheaven,withsomestronggroan,

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indeclaringhisnewlyconceivedopinion,frequentlyusingthephrase,theglory of God! Oh, then thesemen, by-and-by, are of another opinion!They suppose that God has made known some further truth to them,because in the blindness of their understanding, they are not able toreachanysupernaturaltruth,eventhoughbyliterallearning,andclerk-likecunning,theydiveeversodeepintotheScriptures,andarethereforereadytoentertainanyformofreligiousexercisessuggestedtothem.

Is there not a THIRD SORT, much like thesemen, who are excessive andmutable in their performance of religious exercises? Surely St. Paulperceived that this was the very God of some men in his time, andtherefore he would have Timothy instruct others that “bodily exerciseprofitslittle,”orassomereadit,“nothingatall;”andsets“godliness”in

opposition to it, as somethingother than “bodily exercise,” andhe says

thatit“isprofitable,”449etc.

Doyounotthinkthattherearesomemeninourday,whoknownoothergood thanbodily exercise, andcanhardlydistinguishbetween thatandgodliness? Now these bodily exercises are mutable and variable,accordingtotheirconceitsandopinions.Forallsectshavetheirseveralservices,astheycallthem;yettheyareallbodily,andforthemostpart,onlybodily.Theydothesetoestablishrest fortheirsouls,becausetheylackrestinGod.Hencetheirpeaceandrestareupanddown,accordingtotheirworkingbetterorworse.Somanychaptersmustberead,andsomanysermonsmustbeheard,andsomanytimesadaytheymustpray,andsomanydays in theweekoryear theymust fast, etc.,orelse theirsoulscanhavenorest.Butdonotmistakeme,Ipray,inimaginingthatIspeak against doing these things, for I do them allmyself. But I speak

againstrestingindoingthem,450whichIdonotdesiretodo.

And thus you see that men’s blind understanding not only presentssensual objects to the sensual appetite, but also rational objects to therational appetite; so thatman’s poor soul is not only kept from rest inGod by means of sensuality, but also by means of formality. If Satancannotkeepusfromrest inGodbyfeedingoursenseswithourmotherEve’sapple,thenheattemptstodoitbyblindingoureyes,thushinderingusfromseeingthepathsofthegospel.IfhecannotkeepusinEgyptbythe flesh-pots of sensuality, then he will make us wander in thewildernessofreligiousandrationalformality:sothatifhecannothinderusmoregrossly,thenheattemptstodoitmoreclosely.

MODERNDIVINITY.251

Nom. But sir, I am persuaded that there are many men who are soreligiously exercised, and who perform duties such as you havementioned,andyetdonotrestinthembutinGod.

Evan. Without question there are some Christians who look at suchexercisesasmeansordainedbyGodbothtobegetandincreasefaith,andallothergracesofhisSpirit, intheheartsofhispeople.Therefore,withtheintentthattheirfaith,andlove,andothergracesmayincrease,theyare careful to wait uponGod, in taking all convenient opportunities toexercisethemselvesinthis;andyettheyhavetheirsoul’srestinGod,andnotinsuchexercises.

But, alas! I fear the number of suchmen is very few in comparison tothosewhodootherwise.Formostmenwhoare religiouslyexercised inthisway,insteadconceivethattheyhaveoffendedanddispleasedGodbytheir formerdisobedience;andsotheymustpacifyandappeasehimbytheirfutureobedience.Thereforetheyarecarefultoexercisethemselvesinthiswayofduty,andinthatwayofworship,anddoitalltothatend.Indeed, conceiving that they have corrupted, defiled, and pollutedthemselvesby falling intosin, theymustalsopurge,cleanse,andpurify

themselvesbyrisingoutofsin,andwalkinginnewobedience.451Andso

all thegood theydo,andall theevil theyavoid, ismeant topacifyGodandtoappeasetheirownconsciences.Iftheyseekrestfortheirsoulsthisway,why,itisthewayoftheCovenantofWorks,wheretheywillneverbeable to reachGod.No, it is theway to come toGod apart fromChrist,whereby they will never be able to come near to him, for he is a“consumingfire.”

Nom.Butsir,Iaskyou,wouldyounothaveoursensesexercisedaboutany of their objects any longer? Would you have us no longer takecomfortinthegoodthingsofthislife?

Evan. Ibegyou,donotmistakeme; Idonotspeakas thoughIwouldhave you stoically refuse the lawful use of any of the Lord’s goodcreations,whichheisbepleasedtoaffordyou.

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NordoIprohibityoufromallcomfort inthis.Butthis iswhatIdesire:namely, that you would endeavour to attain such a peace, rest, andcontentmentinGod,asheisinChrist,thattheviolentcryofyourheartmayberestrained,andthatyourappetitesmaynotbesoforcible,norsounruly as they are naturally, but that their unrulinessmay be broughtintoaveryattractivedecorumandorder.Thisissoyoursensualappetitesmay much more easily and contentedly be denied the objects of theirdesires. Yes, and be contented (if there is occasion) with what ismostrepugnanttothem,suchasbeingcontentwithhunger,cold,nakedness,yes,andwithdeathitself.Forsuchisthewonderfulworkingoftheheart’squietandrestinGod,thatalthoughaman’ssensesarestillexercisedinandupontheirproperobjects,yetmayittrulybesaidthatsuchaman’slifeisnotsensual.

Forindeedhishearttakeslittlecontentmentinanysuchexercises,beingexercisedforthemostpartinamoretranscendentcommunionwithGod,

asheisinChrist.Sothatindeed,themanwhohasthispeaceandrestinGodmaybetrulysaidto“usethisworldasthoughhedidnotuseit,”1Cor7.31inthathereceivesnocordialcontentmentfromanysensualexercisewhatsoever.Andthatisbecausehisheartiswithdrawnfromthem.Thiswithdrawingoftheheartisnotunaptlypointedatinthespouse’sspeechinSong5.2,“Isleep,”shesays,“butmyheartwakes.”Evensomayitbesaid that such a man is sleeping, looking, hearing, tasting, smelling,eating, drinking, feasting, etc., but his heart is withdrawn from thesecreaturely things, and is rejoicing in God his Saviour, and his soul ismagnifyinghisLord—sothatinthemidstofallthesesensualdelights,hisheartsecretlysays,“Yes,butmyhappinessisnothere.”

Nom.But,sir,Iaskyou,whydoyoucallrationalandreligiousexercisesawilderness?

Evan.Fortworeasons;First,becausejustasthechildrenofIsrael,whentheygotoutofEgypt,stillwanderedmanyyearsinthewildernessbeforethey came into the land of Canaan, even so,manymenwander a longtimeinrationalandreligiousexercisesaftertheyhaveleftasensuallife,beforetheyfinallycometorestinGod—thelandofCanaanwasatypeof

this.452

MODERNDIVINITY.253

Secondly, Becausemen often lose themselves in a wilderness, and canfindnowayout—buttheysuppose,aftertravelingalongtime,thattheyarenearertheplacewheretheywanttogo,whenintruth,theyarefartheroff.Thisishowitfareswithmany,indeedwithallthosewhowalkinthe

wayofreason:453 they lose themselves in thewoodsandbushesof their

worksanddoings;sothatthelongertheytravel,thefarthertheyarefromGod,andfromtruerestinhim.

Nom.But,sir,youknowthattheLordhasendoweduswithreasonablesouls.Wouldyounotthenhaveusmakeuseofourreason?

Evan. Ibegyou,donotmistakeme.Idonotcontemnnordespise the

useofreason;onlyIwouldnothaveyouestablishitas454thechiefgood,

butkeepitsubdued.Sothat, ifwithHagar, itattemptstobearruleandlorditoveryourfaith,theninthewisdomofGod,andlikeSarah,Iwouldhave you cast it out from having dominion. In brief, I would have youstronger in desire than curious in speculation, and long more to feelcommunionwithGodthanbeabletodisputeaboutthegenusorspecies

ofanyquestion—whetherhumanordivine—andpresshard toknowGodbypowerfulexperience.Even thoughyourknowledge isgreat, andyour obedience surpasses many, I would have you truly nullified,annihilated,andmadenothing,andbecome fools inall fleshlywisdom,

andgloryinnothingexceptintheLord.455AndIwouldhaveyou,withthe

eyeof faith,sweetlybeholdall thingsextractedoutofone thing;and in

onethingtoseeall.456Inaword,Iwouldhaveamostprofoundsilencein

you,contemningallcuriousquestionsanddiscourses.Iwouldhaveyoupondermuchinyourheart,andpratelittlewithyourtongue.“Beswifttohear,” but “slow to speak,” and “slow to wrath,” as the apostle Jamesadvisesyou,James1.19.Andbythismeans,yourreasonwillbesubduedandbecomeonewithyourfaith;forwhenreasonisonewithfaith,thenitissubjugatedtofaith.

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Then reasonwillkeep its true listsand limits, andyouwillbecome tentimesmorereasonablethanyouwerebefore.SoIhopeyounowseethatthe heart’s farewell from the sensual and rational life is not to beconsidered absolutely, but respectively; it does not consist in leavingeitherone,butinarightuseofboth.

Sect.3.—GodinChristtheonlytruerestforthesoul.

Nom.Then,sir,itseemstomethatGodinChrist,apprehendedbyfaith,istheonlytruerestforaman’ssoul.

Evan.Thereisthetruerestindeed;thereistherestwhichDavidinviteshissoultowhenhesays,“Returntoyourrest,mysoul!FortheLordhasdealtbountifullywithyou,”Psalm116.7.—‘‘Forwewhohavebelieved,”

saystheauthortotheHebrews,“haveenteredintohisrest,”457Heb.4.3.

— And “Come tome,” says Christ, “all you that labour, and are heavy

laden,andIwillgiveyourest,”458Mat.11.28.

MODERNDIVINITY.255

Truly,myneighboursandfriends,believeit:wewillneverfindhappinessforourheart,andtruerest foroursoul,untilwefind ithere.Thoughamanmaythinkthatifhehadthisman’switandthatman’swealth,thisman’shonourand thatman’spleasure, thiswifeor thathusband, thesechildren and those servants, his heart would be satisfied, and his soulwouldbe contented—yetwhichof ushasnot, by our ownexperience,

foundthecontrary?Fornotlongafterweobtainedthethingwesomuchdesired, and in which we promised ourselves somuch happiness, rest,andcontentment,wehavefoundnothingbutvanityandemptinessinit.Let a man but deal plainly with his own heart, and he will find thatnotwithstandinghavingmany things, there is alwaysone thing lacking:forindeedaman’ssoulcannotbesatisfiedwithanycreaturelything,notevenwithaworldofcreatures.Andthereasonisbecausethedesiresofaman’ssoulareinfinite,accordingtothatinfinitegoodnesswhichitoncelostinlosingGod.Yes,andman’ssoulisaspirit;andthereforeitcannotcommunicatewithanycorporalthing.Sothatallcreatures,notbeingthatinfinite and spiritual fulness which our hearts have lost, and towardswhichtheystillaspire;theycannotgiveitfullcontentment.

Notonlythis,butletmesaymore.Howeveramanmay,inthemidstofhis sensual fulness, be convinced inhis conscience thathe is at enmitywithGod,andthereforeindangerofGod’swrathandeternaldamnation—and thereuponbemoved to reformhis lifeandamendhisways,andendeavourtoseekpeaceandresttohissoul—yetbecausethisisinthewayofworks, it is impossible forhimto find it.Forhis consciencewillalwaysbeaccusinghimthat thisgooddutywhichheshouldhavedone,hasnotbeendone;andthisevilthatheshouldhaveforborne,hasbeendone; and he was remiss in the performance of this duty, and verydefectiveinthatduty;andinmanysuchways,hissoulwillbedisquieted.

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Butonceamancomestobelievethatallhissinsbothpast,present,and

to come, are freely and fully pardoned459 and that God in Christ is

graciously reconciled tohim, theLord thereuponso revealshis fatherlyface to him in Christ, and he so makes known that incredible unionbetweenhimandthebelievingsoul,thattheman’sheartbecomesquietlycontentedinGod,whoistheproperelementofitsbeing.Foruponthis,suchpeacecomesintothesoul,flowingfromtheGodofpeace,thatitfillstheemptinessofhissoulwithtruefulness,inthefulnessofGod—sothatnow the heart ceases to molest the understanding and the reason, inseekingeitheravarietyofobjects,oranaugmentationofdegrees,inanycomprehensible thing. The restless longing of the mind ceases, whichbefore caused disquietude and disorder, both in the variety of mentalprojects, and in the sensual and beastly exercises of the corporal andexternal members; it is satisfied and truly quieted. For when a man’s

heartisatpeaceinGod,andhasbecometrulyfullinthatpeaceandjoysurpassingunderstanding,thenthedevildoesnothavethatsamehopetoprevailagainsthissoulashehadbefore.Heknowsrightwellthatitisinvain to bait his hook with profits, pleasures, honour, or any other likegood,tocatchasoulthatisthusatquietinGod;forhehasallfulnessinGod;andwhatcanbeaddedtofulnessunlessitrunsover?Indeed,empty

hearts,likeemptyhogsheads,460arefittoreceiveanymatterwhichisput

intothem.Buttheheartofthebeliever,beingfilledwithjoyandpeaceinbelieving,abhorsallsuchbaseallurements;forithasnoroominitselftoreceiveanysuchseemingcontentments.Sothat,tospeaktruthfully,thereisnothingthattrulyandunfeignedlyrootswickednessoutoftheheartofman, except the true tranquillity of themind, or the rest of the soul inGod. And to say it as it is, this is such a peace and such a rest to thecreature in the Creator, that according to the measure of itsestablishmentbyfaith,nocreatedcomprehensiblethingcaneitheraddtoit,ordetractfromit—theincreaseofakingdomcannotaugmentit,thegreatlossesandcrossesinworldlythingscannotdiminishit;abeliever’s

good works all flow from it, and should not return to it;461 nor should

humanfrailtiesmolestit.462

MODERNDIVINITY.257

However,thisismostcertain:neithersinnorSatan,lawnorconscience,hellnorgrave,cancompletelyextinguishit; for it istheLordalonethatgives andmaintains it. “Whomhave I in heaven but you?” saysDavid,“andthereisnothingonearththatIdesirebesidesyou.”Psalm73.25.Itis the pleasant face of God in Christ that puts gladness into his heart.Psalm4.7.Andwhenthatfaceishidden,thenheistroubled.Psalm30.7.But,tospeakmoreplainly,thoughthepeaceandjoyoftruebelieversmay

be extenuated or diminished, the testimony of their being in nature463

remains so strong, that theywould be able to say, evenwhen they feelGodwithdrawnfromthem,—“MyGod!MyGod!Whyhaveyouforsakenme?”Psalm22.1—andinthenightofGod’sabsence,toremainconfidentthat, though the sorrow is overnight, yet joywill come in themorning,Psalm30.5;Evenmore, though theLordshouldseemtokill themwithunkindness,“yettheywillputtheirtrustinhim,”Job13.15;knowingthatforallthis“theirRedeemerlives,”Job19.25;sostrongis“thejoyoftheirLord,”Nehem.8.10.Thesearethepeoplethatarekeptinperfectpeace,becausetheirmindsarestayedintheLord,Isa.26.3.

Therefore,mydearfriendsandlovingneighbours,Ibeseechyoutotakeheedofdeeminganyestatehappy,untilyoufindthistruepeaceandrestforyoursoulsinGod.Oh,beware,lestanyofyoucontentyourselveswithapeaceofspeculationratherthanofpower!Oh,donotbesatisfiedwithapeace that consists either in the act of oblivion or the neglect ofexamination! Nor yet in any brain-sick supposition of knowledge,whethertheologicalordivine;andsoframemererationalconclusionstoprotracttimeandstillthecriesofanaccusingconscience.Rather,letyourhearts bid their last farewell to false felicities with which all of them,more or less, have been detained and kept from their true rest.Oh, bestronginresolution!Andbidthemallfarewell;forwhathaveyoursoulstodoanylongeramongthesegross,thick,andbodilythings

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herebelow,thatyoushouldsetyourloveuponthem,orseehappinessinthem?Your souls areof ahigher andpurernature; and therefore theirwell-beingmust be sought in something that is higher and purer thantheyare—theymustbesoughteveninGodhimself.

Itistruethatallofus,indeed,aretoouncleantotouchGodinimmediate

unity. Yet there is a pure counterpart to our natures,464 and that pure

humanityisimmediatelyknittothepurestDeity;andbythatimmediateunion,youmaycometoamediateunion—fortheDeityandhumanitybeingunited[inChrist],makeoneSaviour,head,andhusbandofsouls.Andsoyou,beingmarriedtohim,thatis,toGodinhim,youalsocometobe onewithGod: he is one by a personal union, and you are one by amysticalunion.Clearupyoureyethen,andfixitonhim,asonthefairestofmen,theperfectionofaspiritualbeauty,thetreasureofheavenlyjoy,thetrueobjectofmostfervent love.Letyourspirits look,andlong,andseekafterthisLord.Letyoursoulsclingtohim;letthemhangabouthim,andnever leavehim, tillhe isbrought into thechambersofyour souls.Indeed, tell him resolutely that youwill not leave him till you hear hisvoice inyour soul, saying, “Mywell-beloved ismine,and Iamhis;”Song2.16 yes, and tell him, you are “lovesick.”Song 2.5 Let your souls go, as itwere, out of your bodies and out of the world, by heavenlycontemplations. Treading upon the earthwith the bottom of your feet,stretch your souls up to look beyond the world, into that upper world

wherehertreasureis,465andwhereherbeloveddwells.

Andwhenanyofyoursoulsthusforgetsherownpeople,andherfather’shouse,ChristherKingshallsodesireherbeauty,Psalm45.10,11,andbesomuchinlovewithher,thatlikealoadstone,thisloveofhisshalldrawthesoulinpuredesiretohimagain;andthen,“asthehartpantsaftertheriversofwaters,sowillyoursoulpantafterGod,”Psalm42.1.

Andthen,accordingtothemeasureofyourfaith,yoursoulsshallcometohavearealrestinGod,andbefilledwithjoyunspeakableandglorious.

Therefore,Ibeseechyou,setyourmouthstothisfountainChrist,andsoyoursoulswillbefilledwiththewateroflife,withtheoilofgladness,andwiththenewwineofthekingdomofGod.

MODERNDIVINITY.259

From him you shall have weighty joys, sweet embracements, andravishing consolations. And how can it be otherwise, when your soulsreallycommunicatewithGod,andbyfaithhaveatruetaste,andbythespirit have a sure earnest, of all heavenly preferments — having, as itwere, one foot in heaven while you live on earth? Oh then, what a

eucharistic love466will arise fromyour thankfulhearts, extending itself

firsttowardsGod,andthentowardsmanforGod’ssake!Andthenyourwilling obedience to God, and also to man for God’s sake, will beaccording to themeasure of your faith. For obedience being the kindlyfruitoflove,alovingsoulbringsforththisfruitaskindlyasagoodtreebrings forthher fruit.Forthesoul—havingtastedChrist inaheavenlycommunion—soloveshim,thattopleasehimisapleasureanddelighttoherself.And themoreChristJesus comes into the soulbyhisSpirit,themorespiritualhemakesher,andturnsherwillintohiswill,makingherofoneheart,mind,andwill,withhim.

SothatIsaythisinconclusion:thatiftheeverlastingloveofGodinJesusChrististrulymadeknowntoyoursouls,accordingtothemeasureofit,youwillhavenoneedtoframeandforceyourselvestoloveanddogood

works, foryoursoulswilleverstandbound467 to loveGod,andtokeep

hiscommandments,anditwillbeyourfoodanddrinktodohiswill.AndtrulythisloveofGodwillcutdownself-loveandloveoftheworld—forthe sweetnessofChrist’sSpiritwill turn the sweetnessof the flesh intobitterness,andthesweetnessoftheworldintocontempt.AndifyoucanbeholdChristwithopenface,youwillseeandfeelunutterablethings,2Cor12.4andbechangedfrombeautytobeauty,fromglorytoglory,2Cor3.18by

theSpirit of thisLord, and sobehappy in this life, in yourunionwith

happiness,andhappyhereafterinthefullfruitionofhappiness:468where

theLordJesusChristbringsusallinhisduetime.Amen.

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CONCLUSION.“Andnow,brethren,IcommendyoutoGodandtothewordofhisgrace,whichisabletobuildyouup,andtogiveyouaninheritanceamongallthosewhoaresanctified,”Acts20.32.

Neo.Well, sir, at this time Iwill saynomore, but that itwas ahappyhour inwhich I came toyou, andahappydiscussion thatwehavehadtogether.Surely,sir,IneverknewChristbeforethisday.Oh,whatcauseIhave to thank the Lord for my coming here, and my two friends as ameansofit!And,sir,forthepainsthatyouhavetakenwithme,IpraytheLordtorequiteyou;andsobeseechingyoutopraytheLordto increasemyfaith,andtohelpmyunbelief,Ihumblytakemyleaveofyou,praying,“theGodofloveandpeacebewithyou.”

Nom.Andtruly,sir,inthatcaseIbelieveIhaveasmuchreasontospeakashedoes;forthoughIhaveoutstrippedhiminknowledge,andmaybealsoinstrictwalking,yetInowseethatmyactionswereneitherfromarightprinciple,nortoarightend;andtherefore,Ihavebeeninnobetteraconditionthanhe.Truly,sir,ImustconfessthatIneverheardsomuch

ofChristandtheCovenantofGraceasIhavethisday.469TheLordmake

itprofitabletome;andIbeseechyou,sir,prayforme.

Ant.Andtruly,sir,IamnowfullyconvincedthatIhavedepartedfromthe right way, in that I have not regarded the law and its works as Ishould;butGodwilling,Iwillhereafter(iftheLordprolongsmydays)bemorecarefulhowIleadmylife,seeingthattheTenCommandmentsaretheLawofChrist.AndIbeseechyou,sir,remembermeinyourprayers.Andso,withmanythankstoyouforyourpains,Itakemyleaveofyou,beseeching the “grace of our Lord Jesus Christ be with your spirit.”Amen.

MODERNDIVINITY.261

Evan.“Now,theveryGodofpeacethatbroughtagainfromthedeadourLord Jesus, that great Shepherdof the sheep, through thebloodof theeverlastingcovenant,makeyouperfectineverygoodwork,todohiswill,working in you that which is well-pleasing in his sight, through Jesus

Christ; towhombegloryforeverandever.AMEN.Heb.13.20,21.“If theSonmakes you free, you shall be free indeed,” John 8.36. “Stand fastthereforeinthelibertywithwhichChristhasmadeusfree.Onlydonotuse your liberty as an opportunity for the flesh, but by love, serve oneanother.”Gal.5.1,13“Andasmanyaswalkaccordingtothisrule,peacebeuponthem,andmercy,andupontheIsraelofGod.”Gal.6.16.“Ithankyou,OFather,Lordofheavenandearth,becauseyouhavehiddenthesethings from the wise and prudent, and have revealed them to babes,”Mat.11.25.“I labouredmoreabundantlythanallof them,yetnotI,butthegraceofGod thatwaswithme,” 1Cor. 15.10. “Donot let the footofpridecomeagainstme.”Psalm36.11

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MODERNDIVINITY.

PARTII.“Weknowthatthelawisgood,ifamanusesitlawfully,”1Tim,1.8.

DEDICATIONTOTHERIGHTHON.JOHNWARNER,

LORDMAYOROFTHEMOSTRENOWNEDCITYOFLONDON.

E. F. wishes a most plentiful increase of spiritual wisdom, and allnecessarygracesforthedischargeofhisduty,tothegloryofGod,andthegoodofhispeople.

RightHonourable,

TherodofGod’sjudgmentshasnowbeenlonguponus,470whichwehave

procured by our manifold sins. This is according to what is saidconcerning Jerusalem in Jer. 4.18, “Your way and your doings haveprocuredthesethingsforyou.”Anddowehaveanyjustgroundtohopethat,tillthecauseistakenaway,theeffectwillcease?CanweexpectthattheLordwill turnawayhis judgments, tillweturnawayfromoursins?Andcanweturnawayfromoursinsbeforeweknowthem?Andcanwecome to know our sins any other way than by the law? Does not oneapostlesay,that“sinisthetransgressionofthelaw?”1John3.4.Anddoesnotanotherapostle thereforesay, “by the law is theknowledgeof sin?”Rom.3.20.Surelythen,atreatiseinwhichitisshownwhatisrequired,and what is forbidden, in every commandment of the law — andconsequently,whatsinis—mustbeveryseasonableforthisreason,andatthistime.Yetalas!althoughthereareeversomanytreatiseswritten,and ever somany sermons preached on this subject, the people eitherremainwilfully ignorant of their sins, or else, though they know them,theywillnotforegothem.Rather,theychoosewilfullytowallowoninthemire of iniquity, so sweet and dear are their sins to them.What then,musttheybeallowedtogoonwithoutrestraint?No;Godforbid!ThosepersonswhomthelawandloveofGodwillnotconstrain,theexecutionofjusticemustrestrain.Thepenaltyofthelawsoftheland,beinggroundeduponGod’s laws,mustbe inflictedon themby thecivilmagistrate.Forthis reason, the king is required “when he sits upon the throne of hiskingdom,towriteacopyofthelawofGodinabook,”Deu.17.18.Andforthisreasonthecivilmagistrateiscalled“thekeeperofbothtablets.”For

asLuthersaysonGalatians,p.151,“Godhasordainedmagistrates,andothersuperiors,andappointedlaws,bounds,andallcivilordinances,sothatiftheycandonomore,yetatleasttheymaybindthedevil’shands,so that he does not rage in his bond slaves, after his own lusts.” Andhenceitisthat,speakingofthecivilmagistrate,theapostlesays,“Ifyoudowhatisevil,beafraid,forhedoesnotbeartheswordinvain,”Rom.13.4.

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Therefore,RightHonourable,Godhavingcalledyoutowieldtheswordofauthority in themost famous city of this kingdom, and I being a poorinhabitantof it, and theauthorof theensuingDialogue—have throughthe advice and persuasion of some godly ministers, and through theconsideration of the suitableness of the subject to our position— beenmovedtotaketheboldnesstooffer thisworktoyourworthynameandpatronage;notthatIconceiveyourHonourisignorantofyourduty,noryetthatIseeyouneglectingyourduty,foryourChristianintegrityinyourposition,andyourzealousforwardnesstoreformthingsthatareamissbypunishingofevildoers,tomewitnessesthecontrary.Rather[Ihavebeenmoved] toencourageyourHonour tocontinueyourgodlycourse in thewaysofwell-doing,andtoadvanceforwardinpathsofpiety,beingmoreswift in yourmotion now towards the end of your race — your year Imean, so that yourMaster, Christ,may have reason to say concerningyou, as he once said concerning the church of Thyatira, “I know yourworks, and charity, and service, and faith, and your patience, and yourworks;andthelasttobemorethanthefirst,”Rev.2.19.Yes,andthatitmay also be said concerning you, “Well done, you good and faithfulservant, youhavebeen faithfulovera few things, Iwillmakeyou rulerovermanythings,enterintothejoyofyourLord,”Mat.25.21.

AndsomosthumblybeggingyourHonourthat these,mypoor labours,maybeaccepted,andthatunderyourHonour’sname,theymaygoforthintotheworld,andprayingtheLordofpower,andtheGodofallgrace,tomultiply his Spirit upon yourHonour,with all the blessed fruits of thesame,Itakemyleave,andrestyourHonour’smosthumbleservanttobecommanded,

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THEAUTHORTOTHEWELL-AFFECTEDREADER.

GoodReader:

IconfessthattherearesomanygodlyandlearnedexpositionsontheTenCommandments already extant, that it may seem needless to add anymore to that number. Nevertheless, I beg you, do not think it isimpossible that God, by such a weak instrument as I myself am, mayshowhispower indoingsomethingmore in touching this subject, thanhasyetbeendone.Iconfess,Ihavehadgoodhelpsfromthe laboursofothers,andhavemademuchuseofit,especiallyforsubjectmatter;yetIhavenotconfinedmydiscoursewithinthecompassofwhatIhavefoundinotherbooks,butfromthewarrantofthewordofGod,Ihavetakentheboldnesstoenlargeit,bothastouchingthematterandthemannerofit,and especially touching the application. In this I have endeavoured togive both believers and unbelievers their distinct proportion, bydistinguishingbetweentheTenCommandments,astheyaretheLawofWorks—havingthepromiseofeternallife,andthethreateningofeternaldeathannexedtothem,andsoapplyingthemtotheunbeliever—andastheyaretheLawofChrist—havingthepromiseofeternal life,andthethreateningofeternaldeathseparatedfromthem,andsoapplyingthemto the believer. I have not denied, but acknowledged, yes, and proved,that the law of the Ten Commandments, truly expounded, is to be aperpetualruleoflifetoallmankind,andyes,tobelieversthemselves.ForthoughtheSpiritofJesusChrist,accordingtohispromise,writesthislawintheirheartsastheirinwardrule,yetwhiletheyliveinthisworld,itisdoneonlyinpart—theyneedtheTenCommandmentstobeanoutwardruleforthem.ForthoughtheSpirithasbegotteninthemaloveforthislaw,andhaswroughtinthemawillingdispositiontoyieldobediencetoit,yettheyneedthelawtobeasamirrortothem,inwhichtheymayseewhatthewillofGodis;andasarule,todirectthemhowtoactuatetheirloveandwillingness.Sothat,asapreciousgodlyministerofJesusChristtruly says, the Spiritwithin, and the lawwithout, “is a lampunto theirfeet,andalightuntotheirpath,”Psalm119.105.

Yet I conceive that expositors on the commandments should not onlyendeavour to drive their designs to that end, and terminate their

endeavoursthere,asiftherewerenofurtherusetobemadeofthelaw,eitherinbelieversorinunbelievers;butthattheyshouldaimatafurtherend—anendbeyond this, especially inunbelievers.And thatend is torevealtothemhowfarshorttheycomeofdoingwhatthelawrequires,sothat they may not rest in themselves, but hasten out of themselves toJesusChrist;andsothatbelievers,bybeholdingtheirownimperfections,wouldtaketheopportunitytohumblethemselves,andclingmorecloselytohimbyfaith.

268THEAUTHORTOTHEREADER.

Forwhen,bywayofexposition,itisonlydeclaredwhatisrequired,andwhat is forbidden in every commandment, with exhortations, motives,andmeanstodoitafterward,ithasbeenobservedthatvariousprofane,andmerecivilhonestpeople,uponhearingorreadingit,haveconcludedthat theymustalter theircourseof life,andstriveandendeavour todomorethantheyhavedone,andbetterthantheyhavedone,orelsetheywill never be saved. And hereupon they have taken up a form ofgodliness,inhearing,reading,andpraying,andthelike;andsotheyhavebecomeformalprofessors,andtheyhaverestedinthis,comingfarshortof Jesus Christ. Indeed, believers themselves have sometimes takenoccasion by it, to conceive that theymust do something towards theirownjustificationandsalvation.

ThereforeIhaveendeavoured—notbyanypowerofmyown,butbythegraceofGod that iswithme—notonly to showwhat is required, andwhat is forbidden in every commandment, but also to show that it isimpossibleforanyman,whetheranunbelieverorabeliever,tokeepanycommandmentperfectly,orindeed,ortodoanyactionordutyperfectly.So that by theworking of God’s Spirit in their reading it,menmay bemovednotonlytoturnfrombeingprofane,ormerecivilhonestmen,orformalprofessors,butthattheymaybedrivenfromalltheirownworksandperformances,toJesusChrist,andsobecomeChristiansindeed;andthat those who are Christians indeed, may thereby be moved to prizeJesusChristmore.AndiftheLordispleasedtoenablemeoranyotherman or woman, tomake use of this ensuingDialogue, thenmy labourshallnotbeinvain.Butmyheart’sdesireandprayertoGodwillbethatmanymayreceiveasmuchgoodbythe“Marrow”whichiscontainedinthis secondbone, as they say they receivedbywhat is contained in thefirst—so thatGodmaybeglorified,andtheirsoulsedified;andthenIhave my reward. Only let me beg of you, that for whatever good you

receivebyit,youwillbegatthethroneofgraceforme,thatmyfaithmaybeincreased,andsomyloveinflamedtowardsGod,andtowardsmanforGod’ssake.ThenIamsureIwillkeepthelawmoreperfectlythanIhaveyetdone.Thatwemayalldothis,thegraceofourLordJesusChristbewithallourspirits.Amen.

YoursintheLordJesusChrist,

September21,1648.

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PARTII.EVANGELISTA,aMinisteroftheGospel.NOMOLOGISTA,aPrattleroftheLaw.NEOPHYTUS,aYoungChristian.

INTRODUCTIONIgnorantmenconfinethemeaningoftheTenCommandments

Neo.Sir,hereisourneighbourNomologista,who,asIsuppose,ismuchmistakentouchingapointthatheandIhavehadsomediscussionabout.AndbecauseIfoundyousoreadyandwillingtoinformandinstructmewhen I came to you with my neighbours, Nomista and Antinomista, Ipresumed to entreat him to come alongwithme to you: assuring bothmyselfandhimthatwewouldbewelcomedbyyou,andthatyouwouldmakeitapparentheisdeceived.

Evan.Youarebothverykindlywelcome.AndjustasIwaswillingtogiveyouthebest instructionwhenyouwere formerlywithme,evenso,Godwilling,Iamwillingnow.ThereforeIaskyou,letmeunderstandwhatthepointisinwhichyouthinkheismistaken.

Neo.Why,sir,thisisthething:hetellsmeheispersuadedthathegoesvery near the perfect fulfilling of the law of God; but I cannot bepersuadedofit.

Evan.Whatdoyousay,neighbourNomologista;areyousopersuaded?

Nom.Yes,indeedsir,Iamsopersuaded.

I.Forwhereas,thefirstcommandmentis,“IamtheLordyourGod,youshallhavenootherGodbeforemyface,”IamconfidentIhavetheonlytrueGodformyGod,andnoneother.

II.Andwhereas, the second commandment is, “You shallnotmake foryourselfanygravenimage,”etc.Itellyoutruly,Idefyallgravenimages,and count it a great folly in anyman either tomake them, orworshipthem.

III. And whereas, the third commandment is, “You shall not take thenameoftheLordyourGodinvain,”itiswellknownthatIdonotswear,norcanIabidetohearothersswearbythenameofGod.

IV.Andwhereas, the fourth commandment is, “Remember to keep theSabbath-dayholy,”IamsureIveryseldomeitherworkortravelonthatday;butgotothechurchbothmorningandafternoon;andIbothread,andhearthewordofGodread,whenIcomehome.

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V. And whereas, the fifth commandment is, “Honour your father andmother,”etc.,IthankGodIwasverycarefultodomydutytomyparentswhenIwasachild.

VI.Andwhereas,thesixthcommandmentis,“Youshallnotkill,”IthankGodthatIneveryetmurderedeitherman,woman,orchild;andIhopeInevershall.

VII.Andwhereas, theseventhcommandment is,“Youshallnotcommitadultery,” I thankGodthat Iwasnevergiven towomen,Godhasup tonowkeptmefromcommittingthatsin,andsoIhopehewilldowhileIlive.

VIII.Andwhereas, theeighthcommandment is, “Youshallnotsteal,” I

donotrememberevertakingtwelvepence’worth471ofanyman’sgoodsin

allmylife.

IX.Andwhereas, theninth commandment is, “You shall not bear falsewitnessagainstyourneighbour,”IthankGod,Iabhorthatsin,andwasneverguiltyofitinallmylife.

X. And whereas, the tenth commandment is, “You shall not covet,” IthankGod,Inevercovetedanythingexceptwhatwasmyown,inallmylife.

Evan.Alas!neighbourNomologista,thecommandmentsofGodhavealarger extent than it seems you are aware of. For it seems you imaginethat the wholeMoral Law is confinedwithin the compass of what youhave justnow repeated; as thoughnomorewere requiredor forbiddenthan what is expressed in the words of the Ten Commandments; asthough God required no more than the bare external or actualperformanceofaduty;andasthoughheforbidsnomorethanthebareabstinenceandgrossactingofsin.TheScribesandPhariseeshadtheverysameconceptof the lawofGod.And therefore it isnomarvel that youimagineyoukeepallthecommandments,evenastheydid.

Nom.Well,sir, ifIhavebeendeceived,youmaydowelltoinstructme

better.

Evan. I shall endeavour to do it with all my heart, as the Lord is ispleasedtoenableme.AndbecauseIbegintofearthatitisnotyourcasealonetobeignorantofthelargerextent,andthetruesenseandmeaningofthelawofGod,IalsobegintoblamemyselfthatIhavenottakentheopportunitytoexpoundthecommandmentsinmypublicministrysinceIcameamongyou.

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Andtherefore,Inowresolve,bythehelpofGod,toveryspeedilysetaboutthatwork.And Ihope Iwill thenmake it apparent toyou that theTenCommandmentsarebutanepitomeoranabridgmentofthelawofGod,and that the full exposition of it is to be found in the books of theprophetsandapostles,calledtheOldandNewTestaments.

TheTenCommandmentsanepitomeofthelawofGod

Neo.Indeed,sir,ItoldhimwemustnotgetstuckonthewordingoftheTenCommandments,norrestsatisfiedwith theirbare literalsense,butlabourtofindoutthefullexpositionandtruespiritualmeaningofeveryoneofthem,accordingtootherplacesinScripture.

Evan. If you toldhimso,you toldhimwhat ismost true; foronewhowould truly understand and expound the commandments, must do itaccordingtothesesixrules.

SixrulesfortherightexpoundingoftheTenCommandments

First, Hemust consider that every commandment has both a negativeandanaffirmativepartcontained in it.That is tosay,whereanyevil isforbidden, the contrary good is commanded; and where any good iscommanded,thecontraryevilisforbidden;forUrsinus’sCatechismsayson page 329, “The lawgiver in an affirmative commandmentcomprehends the negative; and contrariwise, in a negative hecomprehendstheaffirmative.”

Secondly, He must consider that under one good action that iscommanded, orunderone evil action that is forbidden, all of the samekind or nature are comprehended — indeed, all occasions and meansleading to it are comprehended as well. According to the saying ofjudicious Virel, “The Lord minding to forbid diverse evils of the same

kind,hecomprehendsthemunderthenameofthegreater.”472

Thirdly,HemustconsiderthatthelawofGodisspiritual,reachingtothevery heart or soul, and all the powers of it. For it charges theunderstandingtoknowthewillofGod;itchargesthememorytoretainit;and the will to choose the better and leave the worse; it charges theaffections to love the things that are tobe lovedand tohate the thingsthat are to be hated; and so it binds all the powers of the soul toobedience,aswellasthewords,thoughts,andgestures.

Fourthly,HemustconsiderthatthelawofGodmustnotonlybetheruleofourobedience,butitmustalsobethereasonofit;wemustnotonlydowhat is commanded, andavoidwhat is forbidden,butwemust alsodothegoodbecausetheLordrequiresit,andavoidtheevilbecausetheLordforbidsit.Yes,andwemustdoallthatisdeliveredandprescribedinthelaw, forthe lovewebeartoGod.The loveofGodmustbethefountain,theimpulse,andtheefficientcauseofallourobediencetothelaw.

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Fifthly,Hemustconsider,thatjustasourobediencetothelawmustarisefromarightfountain,somustitbedirectedtoarightend.Andthatendis that God alone may be glorified by us; for otherwise it is not theworship of God, but hypocrisy, says Ursinus’s Catechism. So thataccordingtothesayingofanothergodlywriter,thefinalcauseorendofallourobediencemustbeGod’sglory,1Cor.10.13;orwhichisthesamething, thatwemaypleasehim.For in seeking topleaseGod,weglorifyhim;andthesetwothingsarealwaysco-incident.

Sixthly,HemustconsiderthattheLordnotonlytakesnoticeofwhatwedo in obedience to this law, but also in what manner we do it. Andtherefore we must be careful to do all our actions in a right manner,namely:humbly,reverently,willingly,andzealously.

Neo.Ibeseechyou,sir,ifyoucansparethatmuchtime,letushavesomebriefexpositionofsome,ifnotalloftheTenCommandmentsbeforeweleave,accordingtotheserules.

Evan. What do you say, neighbour Nomologista, do you desire thesame?

Nom.Yes,sir,withallmyheart,ifyouplease.

Evan.Well,then,althoughmyaffairsatthistimemightjustlypleadanexcuse for me, seeing that both of you desire it, I will for the presentdispensewithallmyotherbusiness,andendeavour toaccomplishyour

desires, as the Lord is pleased to enable me. Therefore, I ask you tounderstand and consider that in the first commandment, there is anegative part expressed in these words: “You shall have no other godsbeforemyface.”Andanaffirmativepartisincludedinthesewords:“ButyoushallhavemeonlyforyourGod;”forifwemusthavenootherforourGod,itimpliesstronglythatwemusthavetheLordforourGod.

Neo. I imploreyou,sir,beginwiththeaffirmativepart,andfirsttelluswhattheLordrequiresofusinthiscommandment.

SUMOFCOMMANDMENT1.

Evan. In this first commandment, “The Lord requires the duty of ourhearts or souls,” Prov. 23.26; that is to say, the duty of ourunderstandings,wills,andaffections,andtheireffects.

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Neo.AndwhatisthedutyofourUNDERSTANDINGS?

Evan. The duty of our understandings is to know God, 1Chron. 16.8.Nowtheendofknowledgeisbutthefulnessofpersuasion,evenasettledbelief,whichiscalledfaith.SothatthedutyofourunderstandingsistoknowGodinsuchaway,astobelievehimtobeaccordingtowhathehasrevealedofhimselftousinhiswordandworks,Rom.1.20.

Neo.AndhowhastheLordrevealedhimselftousinhisword?

Evan. Why, he has revealed himself to be “most wise,” Rom. 16.27;“mostmighty,”Deu.7.21;“mosttrue,”Deu.32.4;“mostjust,”Neh.9.33;and“mostmerciful,”Psalm145.8.

Neo.Andhowhasherevealedhimselftousinhisworks?

Evan. He has revealed himself in his works to be “the Creator of allthings,”Exo.20.11;and“thePreserverofallthings,”Psalm36.6;and“theGovernorofall things,”Psalm135.6;and“theGiverofeverygoodgift,”James1.17.

Neo. And howmust our knowledge of God and our belief in him, beexpressedbytheirEFFECTS?

Evan.Wemustexpress,thatweknowandbelieveGodtobeaccordingto what he has revealed of himself in his word and works, byrememberingandacknowledginghimwheneverthereisanoccasionforussotodo.

Forexample;whenwereadorhearthosejudgmentsthattheLordinhiswordhasthreatenedtobringuponusforoursins,Deu.28.16,wearetoexpressthatwerememberandacknowledgehimtobemostmighty,true,and just, by fearing and trembling at it. Psalm 119.120;Hab. 3.16.AndwhenwereadorhearofblessingsthattheLordinhiswordhaspromisedtobestowonusforourobedience,Deu.28.2,thenwearetoexpressthatwerememberandacknowledgehimtobemosttrueandmerciful,byourobediencetohim,andbytrustinginhim,andrelyingonhim,Gen.32.9.Andwhenwe behold the excellent frame of heaven and earth, and thecreationscontained in it, thenweare toexpress thatwerememberandacknowledge the Lord to be the Creator and Maker of them all, bypraisingandmagnifyinghisname,Psalm95.6,and139.14.AndwhentheLordactuallyinflictsanyjudgmentonus,thenwearetoexpressthatwerememberandacknowledgehimtobetheGovernorofallthings,

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andmostmighty,wise,andjust,byhumblingourselvesunderhismightyhand,1Pet.5.6.Andbyjudgingourselvesworthytobedestroyedforouriniquities,Ezek.36.31.Andbybearingthepunishmentof it,Lev.26.41,with willing, patient, contented submission to his will and pleasure,Psalm39.9.AndwhentheLordactuallybestowsanyblessingonus,thenwearetoexpressthatwerememberandacknowledgehimtobethemostmercifulGiverofeverygoodgift,byhumblyacknowledgingthatweareunworthy of the least of his mercies, Gen. 32.10; and “in giving himthanksforallthings,”1Thess.5.18.AndthusIhaveshownyouthedutyofourunderstandings.

Neo.Ibegyou,sir,letusnexthearwhatisthedutyofourWILLS.

Evan.ThedutyofourwillsistochoosetheLordaloneforourportion.Psalm16.5,and119.57.

Neo. And howmustwe express thatwe have chosen the Lord for ourportion?

Evan.“Bylovinghimwithallourhearts,withalloursouls,andwithallourmight,”Deu.6.5.

Neo.AndhowmustweexpressthatwethusLOVEtheLord?

Evan.WemustexpressthatwethuslovetheLordbytheactingofourotheraffections,suchasourdesireformostnearcommunionwithhim,Philip.1.23,andbydelightingmostinhim,Psalm37.4;andbyrejoicing

mostinhim,Philip.4.4;andbyfearingmosttooffendhim.Mat.10.28;andbysorrowingmostforoffendinghim,Luke22.62;andbybeingmostzealousagainstsin,andforthegloryofGod,Rev.3.19.AndthusIhaveshown you what the Lord requires in the affirmative part of thiscommandment.

Neo. Ibegyou,sir,proceedtothenegativepart,andshowuswhattheLordforbidsinthiscommandment.

Evan. In this first commandment, what is forbidden is “ignorance ofGod,”Jer.4.22;alsounbelief,ordoubting the truthofGod’sword, Isa.7.9.AndalsothelackoffearingthethreateningsofGod,Deu.28.58,andfearing the threatenings of men either more, or as much as thethreateningsofGod,Isa.51.12,13;andalsothelackoftrustingorrelyingonthepromisesofGod,Luke12.29,andtrustingorrelyingonourselves,men’spromises,oranyotherthing,eithermore,orasmuchaswetrustorrelyonGod,Jer.17.5;Luke12.20.

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AndalsonotacknowledgingthehandofGodduringaffliction,Isa.26.11;andacknowledgingthattherodcanstrikewithoutthehandofGod,Job19.11;andalsonothumblingourselvesbeforetheLord,Daniel5.22;andprideofheart.Pro16.5.AndalsoimpatienceanddiscontentednessunderthechastisinghandofGod,Exo.17.2;andnotturningtohimthatstrikesus,Isa.9.13;andalsoourforgetfulnessofGodinnotacknowledginghismercifulandbountifulhandinprovidingusallgoodthingsinatimeofprosperity,Psalm78.11;Deu.32.18;andalsosacrificingtoourownnets,Hab. 1.16, in ascribing the acquisition of our riches to our own care,pains,anddiligenceinourcallings,Deu.8.17;andalsounthankfulnesstotheLordforhismercies,Rom.1.21;andalsoourlackoflovetoGod,1Cor.16.22;andlovinganycreatureeithermorethanGod,orequalwithGod,Mat. 10.37; and also our lack of desiring his presence. Job 21.14; anddesiring the presence of any creature eithermore, or somuch as God,Prov. 6.25; and also our lack of rejoicing in God, Deu. 28.47; and ourrejoicing either more, or as much in anything as we do in God, Luke10.20;andalsoourlackoffearingtooffendGod,Jer.5.22;andfearingtooffendanymortalman,eithermore,orasmuchasfearingtooffendGod,Prov.29.25;andalsoourlackofsorrowandgriefforoffendingGod,1Cor.5.2;andoursorrowingmore,orasmuch,foranyworldlylossorcross,asfor sinning against God, 1Thess. 4.13; and also our lack of zeal, or our

lukewarmness in the cause of God and his truth, Rev. 3.16; and our

corrupt,blind,andindiscreetzeal,Rom10.2.473

AndthusIhaveshownyouwhattheLordrequires,andwhatheforbidsinthiscommandment.Andnow,neighborNomologista,Iaskyoutotellmewhetheryouthinkyoukeepthiscommandmentperfectly,ornot?

Nom.Sir,beforeItellyouthat,IaskyoutotellmehowyouprovethattheLord inthiscommandmentrequiresall theseduties,andforbidsallthesesins.

Evan. First, I know that the Lord in this commandment requires alltheseduties,becausenomancantrulyhavetheLordforhisGod,unlesshehaschosenhimforhisportion;andnomancantrulychoosetheLordforhisportion,beforehetrulyknowshim;andhethattrulyknowsGod,trulybelievesbothhisthreateningsandhispromises;

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andhethattrulybelievestheLord’sthreatenings,mustfearandtrembleat them;andhe thatbelieves theLord’spromises,must truly lovehim,forfaithalwaysproducesandbringsforthlove;andwhoevertrulylovesGod, must desire near communion with him — yes, and rejoice incommunionwithhim; yes, and fear to offendhim; yes, and sorrow foroffendinghim;yes,andbezealousforhisglory.

Secondly,Iknowthatallthesesinsareforbiddeninthiscommandment,becausewhatever themind,will, andaffectionsof amanare seton,orcarriedafter,eithermore,orasmuchastheyareafterGod,thatthingisanothergodtohim.Andtherefore,ifamanstandsinfearofanycreature,orfearsthelossofanycreature,eithermorethanGod,orequalwithGod,hemakesthatcreaturehisgod.Andifhetruststo,andputsconfidenceinanycreature, eithermore thanGod,orequalwithGod, that creature ishisgod;andhencethecovetousmaniscalledanidolater,Eph.5.5;forhemakes his gold his hope, and he says to the fine gold, “You are myconfidence,”Job31.24.Andifanymanisproudofanygoodthingthathehas,anddoesnotacknowledgeGodtobethefreegiverandbestowerofit, or if he is impatient and discontented under the Lord’s correctinghand,hemakeshimselfagod;andifamansolovesanycreaturethathedesires it tobeabsent,ordelights in itbeingpresent, eithermore thanGod,orequalwithGod,thatcreatureisanothergodtohim.Andhencevoluptuousmen are said tomake their belly their god, Phil. 3.19. In a

word, whatever the mind of man is driven after, or his heart andaffections are setupon, eithermore, or asmuchas they areuponGod,that is what he makes his god. And therefore we may undoubtedlyconclude, that all the sins mentioned before, are forbidden in thiscommandment.

Nom. Then believe me, sir, I must confess that I come far short ofkeepingthiscommandmentperfectly.

Evan.Yes,andsodoallofus,Iamconfident.Forhasnoteveryoneofussometimesquestionedinourhearts,whetherthereisaGodornot?AndastouchingtheknowledgeofGod,maynotallthreeofustrulysaywiththeapostle,1Cor.13.9,“Weknowinpart?”AndwhichofushassofearedandtrembledatthethreateningsofGod,andattheshakingofhisrod,aswe should? No, have we not feared the frowns, threats, and power ofsomemortalman,

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morethanthefrowns,threats,andpowerofGod?It iswell if ithasnotappearedbyourchoosingtoobeymanratherthanGod.Andwhichofushasso trustedandreliedonthepromisesofGod in timeofneed,asheshould?No,havewenottrustedinandreliedonmenandmeans,ratherthanonGod?Hasitnotbeenmanifestedbyourfearingpoverty,andlackofoutwardthings,whenfriends,trading,andmeansbegintofailus,eventhoughGodhassaid,“Iwillnotfailyou,norforsakeyou?”Heb.13.5.Andwhich of us has so humbled ourselves under the chastening andcorrectinghandofGodasweshould?No,havewenotratherexpressedabundant pride by our impatience and discontentedness, and lack ofsubmittingtothewillofGod;andbyquarrellingandcontendingwithhisrod?AndwhichofushassoacknowledgedGodinthetimeofprosperity,andbeensothankfultohimforhisblessings,asweshould?No,havewenot rather at such times forgottenGod, and sacrificed toourownnets,saying inourhearts, ifnotalsowithourmouths,“Imaythankmyowndiligence,care,andpains-taking,orelseitwouldnothavebeenwithmeasitis?”AndwhichofushassomanifestedourlovetoGod,byourdesirefornearcommunionwithhiminhisordinances,andbyourdesiretobedissolved and to be with him, as we should? No, have we not ratherexpressedourgreat lackof love tohim,byourbackwardness toprayer,reading,andhearinghisword,andreceivingthesacrament,andbyoursmall delight in it, and by our unwillingness to die? No, have we not

manifestedourgreaterlovefortheworld,byourgreaterdesiresaftertheprofits,pleasures,andhonoursoftheworld,andbyourgreaterdelightintheworldthaninGod?OrwhichofushassomanifestedourlovetoGod,byoursorrowandgriefforoffendinghim,asweshould?No,havewenotrathermanifested our greater love to the world, by our sorrowing andgrievingmoreforsomeworldly lossorcross, thanforoffendingGodbyoursins?OrwhichofushavesomanifestedourlovetoGod,bybeingsozealous for his glory as we should? No, have we not rather expressedgreater love toourselves, inbeingmorehot and fiery inourowncausethaninGod’scause?AndthusIhaveendeavouredtosatisfyyourdesiresconcerningthefirstcommandment.

Neo. Ibeseechyou, sir,proceed todo the sameconcerning the secondcommandment;andfirsttellushowthefirstandsecondcommandmentsdifferfromoneanother.

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SUMOFCOMMANDMENT2.

Evan.Why, justas the firstcommandment teachesus tohave the trueGodforourGod,andnoneother;sothesecondcommandmentrequiresthat we worship this true God alone, with true worship. And in thiscommandment likewise, there is a negative part expressed in thesewords,“Youshallnotmake foryourselfanygraven image,”etc.Andanaffirmative part is included in thesewords, “But you shall worshipmeonlyandpurely,accordingtomywill,revealedinmyword.”

Neo.Ibegyouthen,sir,beginwiththeaffirmativepart,andtelluswhatarethemeansofGod’sworship,prescribedinhisword?

Evan.IfwelookintothewordofGod,wefindthattheordinarymeansand parts of God’s worship, are invocations of the name of God, theministry and hearing of the word of God, the administration andreceivingofthesacraments,withallthosehelpsandfurtherancestotherightperformanceofthem.

Buttodeclarethismoreparticularly.Firstofall,prayer,bothpublicandprivateisrequiredinGod’sword,asyoumayseein1Tim.2.8;Acts2.21,22; Daniel 6.10. Secondly, Reading the word, or hearing it read, bothpubliclyandprivately,isrequiredinGod’sword,asyoumayseeinRev.1.3; Deu. 6.4. Thirdly, Preaching, and hearing the word preached, isrequiredinthewordofGod,asyoumayseein2Kings7.1;1Thess.2.13.

Fourthly,Theadministrationandreceivingofthesacramentisrequiredin thewordofGod,asyoumaysee inMat.3.6and26.26; 1Cor. 10.16.Fifthly, Praising God, in the singing of psalms, both publicly andprivately, is required in the word of God, as youmay see in Col. 3.16;James5.13.Sixthly,Meditation on theword ofGod is required, as youmayseeinPsalm1.2;Acts17.11.Seventhly,DiscussionaboutthewordofGod is required, as youmay see inMal.3.16.And,Lastly, Tobetter fitandstirusuptorightlyperformthesedutiesandreligiousfasting,bothinpublicandprivate, isrequiredinthewordofGod,asyoumayseeinJoel1.14,and2.15;soalsoisareligiousvoworfreepromisemadetoGod,toperformsomeoutwardwork,orbodilyexercise forsomeend,asyoumay see in Eccl. 5.3, 4. Thus I have shown you the means of God’sworshipwhichhehasprescribedinhisword.

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Neo.ThenIaskyou,sir,proceedto thenegativepart,andtelluswhattheLordforbidsinthiscommandment.

Evan.Wellthen,Iaskyoutounderstandthatwhatisforbiddeninthiscommandmentistheneglectofprayer,asyoumayseeinPsalm14.4.Andalso absenting ourselves fromhearing theword preached, or any otherordinance ofGodwhen theLord calls us to it, as youmay see inLuke14.18-20.Andalsorejectingthesacramentofbaptism,asyoumayseeinLuke7.30.AndalsoslightingthesacramentoftheLord’sSupper,asyou

maysee in2Chron.24.18.474Andalso slightingandomittinganyof the

other forenamed duties, as youmay see in Psalm 10.4; John 3.32; Isa.22.12-14. And also praying to saints and angels, as youmay see in Isa

44.17;475 Rev. 19.10. And alsomaking images for religious uses, as you

mayseeinLev.19.4.AndalsorepresentingGodbyanimage,asyoumayseeinExo.32.8,9.AndsoalsoareallcarnalimaginationsofGodinhisworship,asyoumaysee inActs 17.29.Andalsoallwill-worship,or theworshippingofGodaccordingtoourownfancy,asyoumayseein1Sam

13.9,13476Col.2.23.ThusIhaveshownyoubothwhattheLordrequires,

and what he forbids in this commandment. And now, neighbourNomologista,Iaskyou,tellmewhetheryoukeepitperfectly,ornot?

Nom.Indeed,sir,IampersuadedthatIgoverynearit.But,Iaskyou,sir,tellmehowyouprovethatallthesedutiesarerequired,andallthesesinsareforbiddeninthiscommandment?

Evan.Fortheproofofthis,Iaskyoutoconsiderthattheworshippingoffalsegodsisflatlyforbiddeninthenegativepartofthiscommandment,inthesewords, “You shall not bowdown to them,nor serve, norworshipthem,”Exo.20.5.AndworshippingthetrueGodisimpliedandexpressedinthesewords,Mat.4.10,“YoushallworshiptheLordyourGod,andhimonlyshallyouserve.”

Nom.Butsir,howdoyouprovethatthesedutieswhichyouhavenamedarepartsofGod’sworship?

Evan.Inanswertothis,IaskyoutoconsiderthattoworshipGod,istotenderthathomageandrespectduefromacreaturetoaCreator.Now,inprayer we are said to tender this homage to him, and to profess ourdependenceonhimforallthegoodwehave,andacknowledgehimtobetheAuthorofallgood.

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Andindeed,prayerissuchagreatpartofGod’sworship,thatsometimesinScripture, it isput for thewholeworshipofGod.“Hethatcallsuponthe name of the Lord shall be saved,” Rom. 10.13; that is, he thatworshipsGodrightly.Jer.10.25,“Pouroutyourwrathupontheheathenwho do not know you, and on the families that do not call upon yourname”:thatis,whodonotpray,whodonotworshipGod.

ItismanifestthathearingthewordisapartofGod’sworship,becauseinhearingwemanifestourdependenceonGodforknowinghismind,andthewaytoeternallife.EverytimewecometohearthewordofGod,ifweknowwhatwedo,wedo thismuch:weprofess thatwedependon theLordGodforknowinghismind,andthewayandruleofeternallife.Andbesidesthis,wealsocometowaituponGodinthewayofordinance—tohavethatgoodconveyedtousbywayofanordinance,beyondwhatthethingitselfisabletodo—andthereforethisisworship.AnditismanifestthatreceivingthesacramentisapartofGod’sworship,inthatwhenwecometoreceivetheseholysignsandseals,wecometopresentourselvesbeforeGod,andcometoGodforablessing,incommunicatingtoussomehighergoodthanpossiblythosecreaturelythingsthatweemployareabletoconveytousofthemselves.WecometoGodtohavecommunionwithhim, and that we might have the blessing of the Covenant of Graceconveyedtousthroughthesethings.Andthereforewhenwecometobeexercised inthem,wecometoworshipGod.Thesamemightbesaidofthe rest of the dutiesmentioned before; but I hope thismay suffice to

satisfyyouthattheyarepartsofGod’sworship.

Nom. But, sir, you know that in this commandment there is nothingexpressly forbidden but the making and worshipping of images.ThereforeIquestionwhetherallthoseothersinsthatyouhavenamedarelikewiseforbidden.

Evan.ButyoumustknowthatwhentheLordcondemnstheprimary,orgreatestandmostevidentkindof falseworship,namely, theworshipofGodatorbyimages,itismanifestthathealsoforbidstheotherkindsoffalse worship, seeing that this is the head and fountain of all the rest.Therefore,whateverworshipisinstitutedbymenthatinanywayhindersGod’strueworship,arecontrarytothiscommandment.

Nom. Well, sir, though these things are so, yet for all that, I ampersuaded that I go very near to keeping this commandment; for Iconstantlyperformmostoftheseduties,andIamnotguiltyofdoingthecontrary.

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Evan. But youmust know, that for worshipping God rightly, it is notonlyrequiredthatwedothegoodwhichhecommands,andavoidtheevilwhichheforbids,butalsothatwedoitinobediencetoGod,toshowthatwe acknowledge him alone to be the true God, who has willed thisworshipbe thusdone tohim.So that,as I toldyoubefore, thewordofGodmust not only be the rule of our actions, but also the reason forthem.Wemust do all thingswhich aredelivered andprescribed in theTenCommandments,specificallyforthelovewebeartoGod,andforthedesirewehavetoworshiphim.Forunlesswedothemthisway,wedonotdo them according to the sentence and prescript of the law, nor dowepleaseGodinit.Therefore,eventhoughyouhaveprayedandheardtheword of God, and received the sacrament, and done all the rest of theforenamedduties,yes,andeventhoughyouhavenotdonethecontrary,yet if all this has been done either because the laws of the kingdomrequireit,orinmereobediencetoanysuperior,ortogainthepraiseandesteemofmen,orifyouhaveinanywaymadeyourselfyourhighestend,youhavenotobeyedorworshippedGodinit.For,saysajudiciouswriter,“Ifanymanobservesthesethingsinmereobediencetotheking’slaws,ortherebytopleaseholymen,andnotthroughanimmediatereverenceforthatheavenlyMajestywhohascommandedthem,thatman’sobedienceis non-obedience; his keeping of these laws is no keeping of them;”

because themain thing intended here is neglected,which is setting upGodinhisheart;andwhatismostofallabhorred,ispractised,namely:the “fear of God taught by the precepts of men,” Isa. 29.13. To thispurpose,thatworthymanofGodhassaidthis,“Takeheed,hesays,thatthepraisesofmenarenotthehighestendthatyouaimat;forifitis,youworshipmen,youmake thepraiseofmentobeyourgod; forwhateveryouliftupinthehighestplace,thatisyourgod,whateveritis.Therefore,ifyouliftupthepraiseofmen,andmakethatyourend,youmakethatyourgod,andsoyouareaworshipperofmen,butnotaworshipperofGod.”(Mayer’sCatechism.)

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Again,hesays,“Takeheedofmakingselfyourend.Thatis,takeheedofaiming at your own peace, and satisfying your own conscience in theperformanceofduties.”Itistrue,hesays,whenweperformthedutiesofGod’sworship,wemaybeencouragedtoitbytheexpectationsofgoodtoourselves. Yet we must look higher; we must look at the honour andpraiseofGod.Itisnotenoughtodoitmerelytosatisfyyourconscience.Yourmainendmustbethat,byperformingtheduty,youmaybefittedtohonourthenameofGod.OtherwisewedodonotdothemforGod,butforourselves,whichtheLordcondemns,Zech.7.5,6.

Andnow,neighbourNomologista,Irequestthatyouletmeaskyouonceagain,whetheryouthinkyoukeepthiscommandmentperfectly,ornot?

Nom.No,believeme,sir,InowbegintofearthatIdonot.

Evan.Ifyouhaveanydoubtaboutit,Iwouldentreatyoutoconsiderforyourself,whetheryouhavegonetothechurchontheLord’sdaytohearthewordofGod, and to receive the sacrament, and todo other duties,because the laws of the kingdom require it, or because your parents ormastershave required it,orbecause it isa customtodoso,orbecauseyou think it is a credit for you todo so.And I askyou toalso considerwhether you have not abstained from worshipping images, and othersuch idolatrous and superstitious actionswhich thePapistsuse,merelybecausethelawsofthelandinwhichyoulivecondemnsuchthings.AndIbegyoutoalsoconsiderwhetheryouhavenotsometimesbeenzealousinprayer in thepresenceandcompanyofothers, inorder togain theirpraiseandapprobation.Haveyoudesiredthattheywouldthinkyouareaman of good gifts and actions? And have you endeavoured to enlargeyourself in that regard? And have you sometimes performed duties

merely because otherwise your conscience would not let you be quiet?And have you sometimes fasted and prayed, and humbled yourself,merelyorchiefly inhopesthat, fordoingso, theLordwouldpreventorremove some judgment fromyou, or grant you some good thingwhichyou desire?Now, I beseech you, answerme truly and plainly, whetheryouthinkyouhavedoneso?

Nom.Yes,believeme,sir,IthinkIhave.

Evan.Theninallthesethingsyouhavehonouredandworshippedyourparents, yourmasters, yourmagistrates, yourneighbours, your friends,andyourself,assomanyfalsegods,insteadofthetrueGod;andinthis,youhavebeenguiltyofabreachofthesecondcommandment.

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Neo.Ibegyou,sir,proceedtospeakofthethirdcommandment,asyouhavedoneofthefirstandsecond;first,tellushowthesecondandthirdcommandmentsdiffer.

SUMOFCOMMANDMENT3.

Evan.Why,justastheLordinthesecondcommandmentrequiresthatweworshiphimaloneby truemeans, so in the thirdcommandmentherequiresthatweusethemeansofhisworshipinarightmanner,sotheymaynotbeusedinvain,Mat.15.9.Andinthiscommandment,likewise,thereisanegativepartexpressedinthesewords,“YoushallnottakethenameoftheLordyourGodinvain.”Thatis,youshallnotprofaneitbyusing God’s titles, attributes, ordinances, or works, ignorantly,irreverently,orinaformal,superstitiousmanner.Andanaffirmativepartisincludedinthesewords,“Butyoushallsanctifymyname,”Isa.8.13;byusing God’s titles, attributes, ordinances, works, and religion, withknowledge,reverence,andinaspiritualmanner,John4.24.

Neo. I ask you, sir, to beginwith the affirmative part, and first tell uswhattheLordrequiresinthiscommandment.

Evan. The Lord in this commandment requires that we sanctify hisname in our hearts, with our tongues, and in our lives, by thinking,conceiving, speaking, writing, and walking in a way that becomes theexcellencyofhistitles,attributes,ordinances,works,andreligion.

Neo.Andhowarewe tosanctify thenameof theLord inregard tohistitles?

Evan.By thinking,conceiving, speaking,andwritingholily, reverently,and spiritually of his titles,Lord andGod,Deu. 28.58. Andwe do thiswhenwemeditateonthem,andusetheminourspeechandwritingswithaninwardspiritualfearandtrembling,tothegloryofGodandthegoodofmen,Jer.5.22.

Neo.Andhowarewe tosanctify thenameof theLord inregard tohisattributes?

Evan.By thinking,conceiving, speaking,andwritingholily, reverently,andspirituallyofhispower,wisdom,justice,mercy,andpatience,Psalm104.1,and103.6,8.Andwedo thiswhenwe think, speak,andwriteoftheminacareful,reverent,andspiritualmanner,andapplythemtosuchgoodusesforwhichtheLordhasmadethemknown,Psalm37.30.

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Neo.AndinwhichofGod’sordinancesarewetosanctifyhisname?

Evan. In everyoneofhisordinances, andespecially in the threegreatordinances:prayer,preachingandhearing theword, andadministeringandreceivingthesacraments.

Neo.AndhowarewetosanctifythenameoftheLordinPRAYER?

Evan. Inprayerweare tosanctify thenameof theLord inourhearts,and with our tongues, in calling on his name in a holy, reverent, andspiritualmanner;andwedothiswhenourprayersarethespeechofoursouls,andnotonlyofourmouths;thatis,wheninprayerweliftupourhearts toGod,Psalm25.1; andpour themout tohim,Psalm62.8; andwhenwepraywithspirit,andwithunderstandingalso,1Cor,14.15;andwith humility. Gen. 18.27, and 32.10; Luke 18.13; andwith fervency ofspirit,James5.16;andoutofasenseofourownwants,James1.5;andwithaspecialfaithinthepromisesofGod,Mat.21.22.

Neo. And how are you ministers to sanctify the name of the Lord inPREACHINGhisword?

Evan.Weare tosanctify thenameof theLord inourhearts,andwithourtongues,inpreachinginaholy,reverent,andspiritualmanner;andwedothiswhenthewordispreachednotonlyoutwardlybythebody,butalsoinwardlywiththeheartandsoul:whentheheartandsoulpreaches,thentheministryoftheword,ontheminister’spart,isusedinaholyandspiritualmanner, and that is when we preach in demonstration of theSpirit, 1Cor. 2.4; and in sincerity, 2Cor. 2.17; and faithfully, without

respect to persons, Deu. 33.9; and with judgment and discretion,Mat.24.14;andwithauthorityandpower,Mat.7.29;andwithzeal forGod’sglory,John7.18;andwithadesireforthepeople’ssalvation,2Cor.11.2.

Neo.AndhowarewehearerstosanctifythenameoftheLordinHEARINGhisword?

Evan.Byhearingitinaholy,reverent,andspiritualmanner;andyoudothiswhenyourheartandsoulhearthewordofGod;andthatiswhenyousetyourselfinthepresenceofGod.Acts10.33;andwhenyoulookattheministerasGod’smessengerorambassador,2Cor.5.20,andsoyouhearthewordasthewordofGod,andnotasthewordofman,1Thess.2.13;withreverenceandfear,Isa.66.2;andwithareadydesiretolearn,Acts17.11; and with attention, Acts 8.6; and with alacrity, withoutwearisomenessorsleepiness,Acts20.9.

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Neo. And how are you ministers to sanctify the name of the Lord inADMINISTERINGthesacraments?

Evan.Byadministeringtheminaholy,reverent,andspiritualmanner;andthatiswhenweadministerthemwithourheartsorsouls,accordingtoChrist’s institution,Matt,26.26; to the faithful inprofessionat least,1Cor.10.16;andwithaheartydesirethatitmaybecomeprofitabletothereceivers.

Neo.Andhowarewe to sanctify thenameof theLord inRECEIVING thesacraments?

Evan. This we do when we rightly and seriously examine ourselvesbeforehand,1Cor.11.28;andrightlyandseriouslymindandconsiderthesacramentalunionofthesign,andthethingsignified,andinourheartsperformthoseinwardactionswhicharesignifiedbytheoutwardactions.Acts8.37,38;1Cor.10.1-6.

Neo.Andhowarewe tosanctify thenameof theLord inregard tohisWORKS?

Evan.Inthinkingandspeakingoftheminawise,reverent,andspiritualmanner;andwedothiswhenwemeditateon,andmentioninourspeechandwritings,theinwardworksofGod’seternalelectionandreprobation,withawonderfuladmirationfortheunsearchabledepthsofthese,Rom.11.33, 34; and alsowhenwemeditate in our hearts about theworks ofGod’screationandadministration,andmentiontheminourwordsand

writings,andacknowledginghiswisdom,power,andgoodness inthem,Rom. 1.19, 20; Psalm 19.1; and in acknowledging the workmanship ofGod in these things,we speak honourably of them,Psalm 139.14;Gen.1.31.

Neo.Andhowarewe tosanctify thenameof theLord inregard tohisRELIGION?

Evan.Byholyprofessionofhistruereligion,andbyawayoflifethatisagreeable to it, to the glory of God, and to the good of ourselves andothers.Mat.5.16;1Pet.2.12.

Neo.And,sir,arewenotalsotosanctifythenameofGodbyswearingbyit?

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Evan. Yes, indeed, that was well remembered; we are to sanctify thenameoftheLordinourhearts,andwithourtonguesinswearingbyitina holy, religious, and spiritual manner. And we do this when themagistrate requires an oath of us by the order of justice; that is, notagainstpietyorcharity,Gen.43.3;1Sam.24.21,22;andwhenweswearintruth,Jer.4.2;thatis,whenwearepersuadedinourconsciencethatthe thing we swear is truth, and when we swear simply and plainly,without fraud or deceit, Psalm 15.4, and 24.4; and when we swear injudgment; that is, when we swear with deliberation, well-consideringboth the nature and greatness of an oath, namely: that God is therebycalledtowitness thetruth,and judgeandpunishus ifweswear falsely,Gal.1.20;2Cor.1.23;andwhenweswearinrighteousness;thatis,whenthe thingweswear is lawfuland just,andwhenourswearing isso thatGod may be glorified, Joshua 7.19; our neighbour may be satisfied,controversies may be ended, Heb. 6.16; our own innocence may becleared,Exo.22.11;andourdutymaybedischarged,1Kings8.31.

Neo.Well,sir,nowIaskyoutoproceedtothenegativepart,andtelluswhattheLordforbidsinthiscommandment.

Evan. Just as the Lord requires in the affirmative part of thiscommandmentthatwesanctifyhisnameinourhearts,withourtongues,

andinourlives,bythinking,conceiving,speaking,writing,andwalking477

as becomes the excellency of his titles, attributes, ordinances, andreligion; so in the negative part of it, he forbids the profanation of hisname,bydoingthecontrary.

Neo.Well then, sir, I askyou first, to tellushow theTITLESofGodareprofanelyabused.

Evan. They are profanely abused in various ways. First, by thinkingirreverentlyofthem,orusingtheminourcommontalkorwritingsinarash, careless and irreverent manner. Psa. 50.22; Rom. 1.21. Such aswhenwesayinfoolishadmiration,“GoodGod!”“GoodLord!”“Lordhavemercyonus,whatisthis?”andthelike.Orwhenbywayofidlewishesorimprecationswesay,“TheLordismyjudge!”Gen.16.5;or,“IpraytoGodthatImayneverstir,ifsuchathingisnottrue,”andthelike.Orwhenbyvainswearing,wemingleourspeechandfilloursentenceswithneedlessoaths,suchas,“Notso,bymyfaith!”andthelike,Mat.5.34;James5.12.Orwhenbyjesting,orinamerelyformalwaywesay,“ThankGod!”“Godspeed,”“PraiseGod’sname,”andthelike,1Sam.23.21.

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Neo.AndIaskyou,sir,howaretheATTRIBUTESofGodprofanelyabused?

Evan.TheattributeofGod’spowerisprofanelyabused,eitherbycallingit into question, 2Kings 7.2, or by thinking, speaking, or writing of itcarnally, carelessly, or contemptuously. Psalm 12.4; Exo. 5.2. And theattributeofGod’sprovidenceisabusedeitherbymurmuringatitinourhearts,Deu.15.9,orbyspeakinggrudginglyagainstitunderthenameoffortune or chance, in saying, “What a misfortune this was!” “What amischancethatwas!”andthelike.Deu.1.27;1Sam.6.9.AndtheattributeofGod’sjusticeisprofanelyabused,eitherbythinkingorsayingthatGodlikessinorwickedsinners.Psalm50.21;Mal.3.15.AndtheattributeofGod’smercyisprofanelyabused,eitherinpresumingtosininhopesthatGodwillbemerciful,orbyspeakingbaselyandcontemptuouslyofit,aswhen we speak of some trifling thing saying, “It is not worth God’smercy.” And the attribute of God’s patience is profanely abused bythinkingorsayingontheoccasionofhisforbearingtopunishforatime,thathewillneithercallus toaccount,norpunishus foroursins,Rom.2.4.

Neo.Now,sir,IaskyoutoshowhowGod’sNAMEisprofanelyabusedinhisordinances;andfirstofall,beginwithprayer.

Evan. God’s name is profanely abused in prayer, either by prayingignorantly,without the true knowledge ofGod andhiswill,Acts 17.23;Mat. 20.22; or when we pray with our mouth only, and not with thedesires of our hearts agreeingwith ourwords,Hos. 7.14; Psalm 78.36;

andwhenwepraydrowsilyandheavilywithoutfervencyofspirit.Matt,26.41;andwhenwepraywithwanderingworldlythoughts,Rom.12.1,2;andwhenwepraywithanyconceitofourownworthiness,Luke18.9,11;andwhenwepraywithoutfaithinthepromisesofGod,James1.6.

Neo.AndhowisGod’snameprofanelyabusedinHEARINGorREADINGHISWORD?

Evan.God’sname isabusedby thiswhenwehearhiswordor read it,anddonotunderstand it,Acts8.30;andwhenwehear itonlywiththeoutwardearsofourbodies,andnotalsowiththeinwardearsofourheartandsoul;andwedothiswhenwereaditorhearitwithourheartsfullofwandering thoughts, Ezek. 33.30; and when we read it or hear it withdull,drowsy,andsleepyspirits;andwheninhearingitwe

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conceiveittobethewordofamortalmanwhodeliversit,ratherthanthewordofthegreatGodofheavenandearth,1Thess.2.13;andwhenwedonot,withourhearts,believeeverypartandportionofthatwordwhichwereadorhear,Heb.4.2;andwhenwedonothumblyandheartilysubject

ourselvestowhatwereadorhear,2Kings22.19;Isa30.9.478

Neo. And how is the Lord’s name profanely abused in receiving thesacramentoftheLORD’SSUPPER?

Evan. We do this when either through lack of knowledge we cannotexamine ourselves, or through our own negligence we do not examineourselves,beforeweeatthatbread,anddrinkfromthatcup,1Cor.11.28;and when, in the act of receiving it, we do not mind the spiritualsignificance of the sacrament, but either terminate our thoughts in theelements themselves, or allow our thoughts to rove, and run to someotherobject,Luke22.19;andwhen,afterreceivingit,wedonotexamineourselves as to what communion we have had with Christ in thatordinance,orwhatvirtuewehavefoundflowingoutfromChristintoourownsoulsbymeansofthatordinance,2Cor.13.5.

Neo. And how is the name of the Lord profanely abused in taking anOATH?

Evan. We do this when we call the Lord to be a witness of vain andfrivolous things, by ouruse of swearing in common talk,Hos. 4.2; Jer.23.10; andwhenwe call God to be a witness of our furious anger andwickedpurpose,aswhenweswearwewillbe revengedonsuchaman,

and the like, 1Sam. 14.39, and 25.34; and when we call God to be awitnesstoourswearingfalsely,Lev.19.12;Zech.5.4;andwhenweswearby the mass, or by our faith, or marriage, or by the crucifix, or byanythingelsethatisnotGod,Jer.5.7;Mat.5.34-37.

Neo. And how is the name of God profanely abused as touching hisWORKS?

Evan.Whenwe either take no notice of his works at all, or whenwethinkandspeakofthemotherthanwehavewarrantfromhiswordtodo;as when we do not speak of the inward works of God’s election andreprobation, and are called to it, andwhenwemurmur and cavil at it,Rom.9.20;andwhenweeitherdonotnotice theworksofhis creationandadministration,ordonottaketheopportunitytoglorifythenameofGodbythem,Psalm19.1;Rom.1.21.

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Neo. And how is the name of God profanely abused in respect to hisRELIGION?

Evan. When our conduct is not agreeable to our profession of faith,2Tim.3.5;andthatiseitherwhen,inrespecttoGod,itisbuthypocrisy,or inrespect tomen,wewalkoffensively.For ifwe livescandalously intheprofessionof religion,wecause thenameofGod tobeprofanedbythosewho are outside,Rom. 2.24, andwe become stumbling blocks toourweakbrethren,Rom.14.13.

Andnow,neighbourNomologista,Iaskyoutotellmewhetheryouthinkyoukeepthiscommandmentperfectly,ornot?

Nom.Sir,totellyouthetruth,IhadnotthoughtthatthenameofGodhadsignifiedanymorethanhistitles.LordandGod.

Evan. Yes, but you are to know that the name of God in Scripturesignifies all those things that are affirmed of God, or whatever it is bywhichtheLordmakeshimselfknowntomen.

Nom. Then believe me, sir, I have come far short of keeping thiscommandmentperfectly,andsodoeseveryotherman,Iampersuaded.

Evan. I am of yourmind. Forwhere is theman that someditates onGod’s titles, and uses them in his speech and writings, with suchreverence,fear,andtrembling,asheshould?Orwhatmancantrulysaythat he never in all his life thought about them, or used them in his

commontalk,eitherrashly,carelessly,orirreverently?Iamsure,formyownpart, I cannot say so; for, alas! In the timeofmy ignorance,manytimes I used to say, byway of foolish admiration, “Good Lord!” “GoodGod!”“Lordhavemercyonme,whatisthis?”Yes,andalsomanytimesIusedtosay,“IpraytoGodthatImayneverstirifsuchathingisnotso!”Yes,andIhaveatvarioustimessaid.“TheLordbewithyou,andspeedyou!”And,“TheLord’snamebepraised!”—inaformal,cursorymanner—allthewhile,mythoughtsbeingexercisedaboutsomethingelse.

Andwhere is theman thathas always thought, conceived, spoken, andwrittensoholily,reverently,andspiritually,oftheLord’spower,wisdom,justice,mercy,andpatience,asheshould?No,whatmanthatcantrulysay he never in all his life called the attribute of the Lord’s power intoquestion,ornevermurmuredatanyactorpassageofGod’sprovidence,orneverpresumedtosininhopesthatGodwouldbemercifultohim?IamsureIcannottrulysayso.

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AndwherecanwefindthemanthatcantrulysayhehasalwaysreadandheardthewordofGodinaholy,reverent,andspiritualmanner?Indeed,where is themanthathasnotsometimesbothheard itandread it inaformal, cursory, and unprofitable manner? Is there any man that cantruly say he has always perfectly understoodwhatever he has read andheard— and that he has not sometimes heardmore with the outwardearsofhisbody, thanwith the inwardearsofhisheartandsoul—andthat he was never dull and drowsy, if not sleepy, while hearing andreadingit—andthatneverhadaworldlyorwanderingthoughtcomeinat that time— and never had the least doubting or questioning of thetruthofwhathereadorheard?Iamsure,formyownpart,Ihavebeenfaultyinmanyoftheseways.

And is itpossible to findaman thatcan trulysay,hehasalwayscalleduponthenameoftheLordinaholy,reverent,andspiritualmanner,orhasnotmanytimesprayedratherinacarnal,unholy,orsinfulmanner?WhereisthemanthathasalwayshadaperfectknowledgeofGodandofhiswillinprayer,andwhosehearthasalwaysgonealongwithhiswordsin prayer, and that was never drowsy or heavy, or had wanderingthoughtsinprayer,andneverhadtheleastconceitthatGodwouldgranthim anything for his prayer’s sake, and never had the least doubt orquestion inhisheart,whetherGodwouldgranthimthe thingheasked

forinprayer.Iamsure,formyownpart,Icanscarcelyclearmyselffromanyofthese.

And can anyman truly say he has always received the sacrament in aholy,reverent,andspiritualmanner?No,doesnoteverymanratherhavecausetoacknowledgethecontrary?Isthereamantobefoundthathasalways seriously and rightly examined himself beforehand, and hasalways,rightly,withhisheart,performedallthoseinwardactionsthataresignified by the outward signs; does not everyman andwoman ratherhavecausetoconfessthateitherforlackofknowledge,orthroughtheirownnegligence,theyhavenotexaminedthemselvesastheyshould,orsoactuated their faith,orminded the spiritual significanceof theoutwardelementsas theyshould,whilereceiving thesacrament,orsoexaminedthemselvesafterreceivingthem,astowhatbenefittheirsoulreceivedbyit?IamsureIhavecausetoconfessallthis.

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AndwhereshallwefindamanthathasalwayssanctifiedthenameoftheLord inhisheart, andwithhis tongue,by swearing inaholy, religious,andspiritualmanner;rather,havenotmostmenwhohavebeencalledtotake an oath, profaned the name of the Lord, either by swearingignorantly,falsely,maliciously,orfromsomebaseandwickedend?AndIthink it is somewhathard to findamanwhonever inallhis life sworeeitherbyhisfaith,orbyhismarriage,bythemass,orbythecrucifix.IamsurethatIamnottheman;anditisararemanthatcantrulysayhehasalwayssanctified thenameofGod inhisheart,andwithhis tongue,byadmiring and acknowledging thewisdom, power, and goodness ofGodmanifestedinhisworks.ForitistobefearedthatmostmeneithertakenonoticeatalloftheworksofGod,orelsethinkandspeakofthemotherthanthewordofGodwarrantsthemtodo.IamsureIamoneofthem.

AnditisapreciousmanthathasalwayssanctifiedthenameoftheLordby a holy and unblameable way of life, as he should. For, alas! manyprofessors of religion, by their fruitless and offensive walking, eithercause theenemiesofGod tospeakevilof thewaysofGod,orelse theycausetheirweakbrothertostumblebyit.ItiswellifIneverdidso.ThusI have also endeavoured to satisfy your desires concerning the thirdcommandment.

Neo.Ibeseechyou,sir,proceedtospeakofthefourthcommandmentasyouhavedoneoftheotherthree.

SUMOFCOMMANDMENT4.

Evan.Well,then,IaskyoutoconsiderthatjustastheLordinthethirdcommandmentprescribestherightwaytoworshiphim,sointhefourthcommandment,hesetsdownthetimewhenhewouldbemostsolemnlyworshipped, in the right way; and in this commandment there is anaffirmativepart,expressed in thesewords,“RemembertheSabbathdaytokeepitholy,”etc.:thatis,rememberthattheseventhdayineveryweekistobesetapartfromworldlythingsandbusiness,andbeconsecratedtoGod by holy and heavenly employments; and there is a negative part,expressedalsointhesewords,“Inityoushallnotdoanywork,”etc.Thatis,youshallnotonthatdaydoanysuchthingorworkinanysuchwaythathindersyoufromkeepingaholyrestuntoGod.

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Neo. I ask you, sir, to beginwith the affirmative part, and first tell uswhattheLordrequiresofusinthiscommandment.

Evan.InthisfourthcommandmenttheLordrequiresthatwefinishallourworksinthespaceofsixdays,Deu.5.13,andthinkabouttheseventhdaybeforeitcomes,andprepareforit,Luke23.54,andriseearlyonthatday in themorning, Psalm 92.2;Mark 1.35, 38, 39. Yes, and the Lordrequires that we make ourselves fit for public exercises by prayer,

reading,andmeditation,Eccl.5.1;Isa.2.3;479andjoinwiththeminister

andpeoplepubliclyassembled,withanassentofmind,andafervencyofaffection in prayer, Acts 2.42; in hearing the word read and preached,Acts 13.14, 15, 44; in singing Psalms, 1Cor. 14.15, 16; Col. 3.16; in thesacramentofbaptism,Luke1.58,59;andinthesacramentoftheLord’sSupper,asoftenasitisadministeredinthatcongregationofwhichwearemembers,1Cor.11.26.

Then afterwards, when we come home, the Lord requires that weseriouslymeditateonthatportionofthewordwhichweheard.Acts17.11,andrepeatittoourfamilies,Deu.6.7,andconferaboutitwithothers,ifthereisopportunity,Luke24.14,17;andthatwecravehisblessingwhenwehavedoneallthis,John17.17.

Neo.AndisthisallthattheLordrequiresustodoonthatday?

Evan.No;theLordalsorequiresthatwedoworksofmercyonthatday,suchasvisitthesick,anddowhatgoodwecanforthem,Neh.8.10,12;Mark 3.3-5, and relieve the poor and needy, and those in prison, Luke

13.16,andlabourtoreconcilethoseatvarianceanddiscord.Mat.5.9.

AndtheLordpermitsustodoworksofurgentnecessityonthatday,suchastravelingtoplacesofGod’sworship,2Kings4.23;tohealthediseased,Hos.6.1,6;Mat.12.7,12;topreparefoodforthenecessarypreservation

ofourtemporallives,Exo.12.16;480totendandfeedcattle,Luk14.5;Mat.

12.11;andsuchthings.

Neo.Iaskyou,sir,proceedtothenegativepart,andtelluswhattheLordforbidsinthiscommandment.

Evan.InthiscommandmenttheLordforbidsidleness,orsleepingmorethan necessary in the morning on the Lord’s day, Mat. 20.6; he alsoforbidsus labouring inourparticularcallings,Exo.16.28-30;Deu16.8;andhealsoforbidsustalkingaboutourworldlyaffairsandbusinessonthatday,Amos8.5;Isa.58.13;

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andhealsoforbidsustotravelonanyjourneyforourworldlybusinessonthatday,Mat.24.20;ortokeepanyfairsormarketsonthatday,Neh.13.16,17;orlabourinseedingandharvestingonthatday.Inaword,onthatdaytheLordforbidsallworldlyworksandlabours,exceptworksofmercyandurgentnecessity,whichwerementionedbefore.AndthushaveIalsodeclaredbothwhattheLordrequires,andwhatheforbids, inthefourthcommandment.Andnow,neighbourNomologista,Iaskyoutotellmewhetheryouthinkyoukeepitperfectly,ornot?

Nom. Indeed, sir, I must confess, there is more both required andforbiddeninthiscommandmentthanIwasawareof;yetIhopethatIgoveryneartoobservinganddoingall.

Neo.But,sir,isthebareobservinganddoingofthesethingssufficienttoperfectlykeepthiscommandment?

Evan. Oh no! The first commandment must be understood in all therest. That is, obedience to the first commandmentmust be themotiveand final cause of our obedience to the rest of the commandments.Otherwise it is not theworship of God, but hypocrisy, as I touched onbefore.Therefore,neighbourNomologista,eventhoughyouhavedonealltheduties theLord requires in this commandment, andavoidedall thesinswhichheforbids,ifallthishasbeenfromsuchgrounds,andtosuchends,asItoldyouaboutintheconclusionofthesecondcommandment,andnot for the loveyoubear toGod,andthedesireyouhave toplease

him,youcomeshortofkeepingthiscommandmentperfectly.

Neo.Sir,whateverhedoes, Iamsure Icome farshortnotonly in thispoint, but in various others. For though it is true, indeed, that I amcarefultofinishallmyworldlybusinessinthespaceofsixdays,yet,alas!I do not so seriously think about and prepare for the seventh day as Ishould;normanytimesdoIrisesoearlyonthatdayasIshould;nordoIthoroughly fit and prepare myself by prayer and other exercisesbeforehand as I should; nor do I heartily join with the minister andpeoplewhenIcometotheassembly,asIshould.Rather,Iamsubjecttomanywanderingworldlythoughtsandcaresevenatthattime.AndwhenIcomehome,ifImeditate,repeat,pray,orconferabouttheword,alas!IdononeofthesewithsuchdelightorcomfortasIshould;norhaveIbeensomindfulorcarefultovisitthesick,andrelievethepoor,asIshould;

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nor can I clear myself of being guilty of doing more worldly works orlaboursonthatday,thanworksofmercyandurgentnecessity.TheLordbe merciful to me! I ask you, sir, to proceed to speak of the fifthcommandment,asyouhavespokenabouttherest.But firstofall, Iaskyoutotelluswhatismeantby“fatherandmother”?

SUMOFCOMMANDMENT5.

Evan.Byfatherandmotherismeant,notonlynaturalparents,butalsootherswhoareoursuperiorseitherinage,position,orgifts,2Kings5.13;and6.21;and13.14.

Neo.WhydidtheLordusethename“fatherandmother”tosignifyandcomprehendallothersuperiors?

Evan.Becausethegovernmentoffathersisthefirstandmostancientofall others; and because the society of father and mother is that fromwhichallothersocietiescome.

Neo. And are only the duties of inferiors towards their superiorsintendedhere?

Evan. No, but also of superiors towards their inferiors, and of equalsamong themselves. So that the general duty required in the affirmativepartofthisfifthcommandment,“Honouryourfatherandyourmother,”etc., is that every man, woman, and child, should be careful to carrythemselves as becomes them in regard to that order which God has

appointedamongmen,andinregardtothatrelationwhichtheyhavetoothers,eitherasinferior,superior,orequal.

Neo.Iaskyou,sir,proceedtotheparticularhandlingofthesethings.Butfirsttellus,whatisthedutyofchildrentowardstheirparents?

Evan. Why, the Lord in this commandment requires that childrenreverence theirparentsby thinkingandesteeminghighlyof them.Gen.31.35; and by loving them dearly. Gen. 46.29; and by fearing them inregardof theirauthorityover them,Lev.19.3.Andthis inwardreverentesteemof them is to be expressedby their outward reverent behaviourtowardsthem.Gen.48.12.Andthisoutwardreverentbehaviouristobeexpressedingivingthemreverenttitles.Gen.31.35,andbybowingtheirbodies before them, 1Kings 2.19, and by embracing their instructions,Prov.1.8,andbysubmittingpatientlytotheircorrections,Heb.12.9,andbytheirsuccouringandrelievingthemincaseofwantandnecessity.Gen.47.12,andbymakingtheirprayerstoGodforthem,1Tim.2.1,2.

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Neo.And,sir,whatarethedutiesofparentstowardstheirchildren?

Evan. Why, in this commandment the Lord requires that parents becareful that their children,withall convenient speed, and indueorder,are admitted into the visible churchofGodbybaptism,Luke 1.59; andthat according to their ability, they yield and give their children suchadequate food, clothing, andothernecessities, as are fit for them,Mat.7.9,12;1Tim.5.8.

And that they train themup in learning, instruct them in religion, andendeavourtosowtheseedsofgodlinessintheirheartsassoonastheyareabletospeak,andtousereasonandunderstanding,Deu.4.10;and6.7,20,21.Andthattheyarecarefultocheckandrebukethemwhentheydoamiss, Prov.31.2; and that they are careful to seasonably correct theirfaults,Prov. 13.24; and 19.18; and that theyare careful in time to traintheminsomehonestcalling,Gen.4.2;and that theyarecareful togivetheminmarriageinduetime,Jer.29.6;1Cor.7.36,38;andthattheyarecarefultosaveupsomethingforthem,astheirabilityallows,Prov.19.14;2Cor.12.14;andthattheyareearnestwithGodinprayer,forablessingontheirchildren’ssoulsandbodies.Gen.48.15,16.

Neo.Andwhatarethedutiesofservantstowardstheirmasters?

Evan.Why,theLordinthiscommandmentrequiresthatservantshave

an inward, high, and reverent esteemof theirmasters, Eph. 6.5-7; yes,andthattheyhaveintheirheartsareverentaweandfearofthem,1Pet.2.18; and they are to express this reverence and fear by their outwardreverent behaviour towards them, both inword and deed, as by givingthem reverent titles, 2Kings 5.23, 25, and by a humble, submissivecountenance and carriage, eitherwhen theirmasters speak to them, orwhen theyspeak to theirmasters,Gen.24.9;Acts 10.7;andbyyieldingsincere, faithful, willing, painful, and single-hearted service to theirmastersinalltheygoaboutdoing,Col.3.22;Tit.2.10;andbyameekandpatientbearingofthosechecks,rebukes,andcorrectionswhicharegiventothem,orlaiduponthembytheirmasters,withoutagrudgingstomach,or a sullen countenance, even though the master does it without justcause, or in excessivemeasure, 1Pet. 2.18, 20; and by being careful tomaintain their master’s good name, in keeping secret those honestintents which he does not want disclosed; and asmuch as possible, tohideandcovertheirmaster’swantsandinfirmities,notpublishingthemabroad,2Sam.15.13;2Kings6.11.

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Neo.Andwhatisthedutyofmasterstowardstheirservants?

Evan. Why, the Lord in this commandment requires that masters becarefultochooseforthemselvesreligiousservants,Psalm101.6;andthattheyinstructtheminreligionandthewaysofgodliness.Gen.18.19;andthattheybecareful tobringthemtothepublicexercises,Joshua24.15;

and that they praywith them and for them daily, Jer 42.4;481 and that

theyyieldandgive themfood,drink,andapparel fitting for them,Deu.24.14, 15; and that they see that they follow theworks of their callingswithdiligence,Prov.31.27;andthattheybecarefultoinstructthem,andgive them direction in it, Exo. 35.34; and that they are careful to give

themjustreproofandcorrectionfortheirfaults,Prov.29.19;482andcare

forthemwhentheyaresick.Matt.8.5,6.

Neo.Andwhatisthedutyofwivestowardstheirhusbands?

Evan.Why,theLordinthiscommandmentrequiresthatwivescarryintheirheartsaninwardopinionandesteemfortheirhusbands,Eph.5.33;whichtheyaretoexpress intheirspeech,bygivingthemreverent titlesand terms, 1Pet. 3.6; and in their countenance and behaviour, by theirmodesty, reserve, and sobriety, 1Tim. 2.9; and in beingwilling to yield

themselves tobecommanded,governedanddirectedbytheirhusbandsinall thingshonestand lawful.Gen.31.4, 16, 17;2Kings4.22;and theyarealsorequiredtolovetheirhusbands.Tit.2.4,andtoexpresstheirloveby their chastity and faithfulness to their husbands, both in body andmind.Tit.2.5;1Tim.3.11;andbyusingthebestmeanstheycantokeeptheirhusbands’bodiesinhealth,Gen.27.9.Theyarealsorequiredtobehelpfultotheminthegovernmentofthefamily,andtobeprovidentfortheir estate, by exercising themselves in some profitable employment,Prov.31.13,15,19;andtheyarealsorequiredtostiruptheirhusbandstogoodduties, to joinwith them in theperformanceof them,2Kings4.9,

10;andtoprayforthem,1Tim3.11.483

Neo.Andwhatisthedutyofhusbandstowardstheirwives?

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Evan.Why, theLord in this commandment requires thathusbandsbecareful to choose religious wives, 2Cor. 6.14; and that they dwell withthem asmen of knowledge, 1Pet. 3.7; and that they cling to themwithtrue love and affection of heart, Col. 3.19; yes, and that they contentthemselves onlywith the love of their ownwives, and keep themselvesonly to themboth inmindandbody,Prov.5.19,20; theyarealso tobecareful to maintain their authority over them, Eph. 5.23; and to livecheerfully and familiarly with them, Prov. 5.19; and to be careful toprovide all “things necessary and fitting for their maintenance,” 1Tim.5.8; and to teach, instruct, and admonish them, as touching the bestthings,1Sam.1.8;andtopraywiththemandforthem,1Pet.3.7;andtoendeavour to reform and amend what they see amiss in them, byseasonable and loving admonition and reproof. Gen. 30.2; and to bearwiththeirnaturalinfirmitieswiselyandpatiently,Gal.6.2.

Neo.AndwhatisthedutyofsubjectstowardstheirMAGISTRATES?

Evan. Why, the Lord in this commandment requires that subjectsreverently think about and esteem theirmagistrates, 1Sam. 18.30; andcarryintheirheartsareverentaweandfearofthem,Prov.24.21;whichthey are to express by their outward reverent behaviour towards them,both in word and deed, 2Sam. 9.6, 8; and by humbly, readily, andwillinglysubmittingthemselvestotheircommands,eithertodothemorallowthem,1Pet.2.13;andbyyieldingaloyalandsound-heartedlovetothem, innot shrinking from themwhen theyhaveneed, but defendingthemwiththeirgoods,bodies,andlives,ifoccasionrequires,2Sam.18.3,

and2.27;also theyarerequiredtomaketheirprayers toGodfor them,1Tim.2.1,2.

Neo.AndwhatisthedutyofmagistratestowardstheirSUBJECTS?

Evan.Why,theLordinthiscommandmentrequiresthatmagistratesbecarefultoestablishgoodlawsintheirkingdoms,andgoodordersamongtheirsubjects,2Kings18.4;Rom.12.17;andbecareful toseethemdulyand impartially executed, Jer. 38.4, 6; Rom. 13.3, 4; and that they becarefultoprovideforthepeace,safety,quietness,andoutwardwelfareoftheirsubjects,Rom.13.4;1Tim.2.2,andnotoppressthemwithtaxationsandgrievances,1Kings12.14.

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Neo.AndwhatdutiesarepeopletoperformtowardstheirMINISTER?

Evan. Why, the Lord in this commandment requires that the peoplehold their minister in reverent regard and estimation, 1Cor. 4.1; andhumblyandwillinglyyieldthemselvestobetaughtanddirectedintheirspiritualaffairsbyhim,Heb.13.17;andprayforhim,thattheLordwouldenablehim todohis duty,Rom. 15.30, 31; anddo their best todefendhim against the wrongs of wicked men, Rom. 16.4; and yield doublehonour to him, that is, both singular love for their work’s sake, andsufficientmaintenance,bothinregardtohispersonandhiscalling,1Tim.5.17,18;Gal.4.15.

Neo.AndwhatisthedutyofaministertowardsthePEOPLE?

Evan. Why, the Lord in this commandment requires that ministersdiligentlyandfaithfullypreachthepurewordofGodtotheirpeople,bothinseasonandoutofseason,1Cor.9.16;2Kings4.2;andthattheysotrulyandplainlyexpoundit,thatthepeoplemayunderstandit;andthattheypourouttheirsoulstoGodinprayer,forthespiritualgoodofthepeople,1Thess.1.2;andgobeforethepeopleasapatternofimitationtothem,inallholinessofconductPhil.4.9.

Neo.AndwhatisthedutyofEQUALS?

Evan.Why,theLordinthiscommandmentrequiresthatequalsregardthe dignity and worth of each other, and carry themselves modestlytowardsoneanother, and ingivinghonour toonebeforeanother,Eph.5.21;Rom.12.10.Andthushavingshownyouthedutiesrequiredinthiscommandment,Iaskyou,Nomologista,totellmewhetheryouthinkyouhavekeptitperfectly,ornot?

Nom.Sir,thoughIhavenotkeptitperfectly,yetIampersuadedthtaIhavegoneverynearit;forwhenIwasachild,Ilovedandreverencedmyparents, and was obedient to them; and when I was a servant, Ireverencedandfearedmymaster,anddidhimfaithfulservice;andsinceIbecameaman,Ihave,Ihope,carriedmyselfwelltowardsmywife,andtowards my servants; yes, and done my duty both to magistrates andministers.

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Evan.Good,butImusttellyouthattheLordnotonlyrequiresyoutodothem, but also that you do them in obedience to him; that is, inconscience toGod’scommandment,or forhis sake, specificallybecauseherequiresit.Thereforealthoughyoudidyourdutytoyourparentswhenyouwereachild,andtoyourmasterwhenyouwereaservant,yetifyoudid it either for thepraiseofmen,or for fearof their corrections,or toprocureagreaterportionorgreaterwages,andnotbecausetheLordsaysinEph. 6.4, “Children, obey yourparents in theLord;” andbecausehesaystoservants,“Whateveryoudo,doitheartily,astotheLord,andnottomen,”youhavenot inthiskept thiscommandment.Andthoughyouhavelovedyourwife,andineverywaycarriedyourselfwelltowardsher,yetifithasbeeneitherbecauseshecomesfromrichparents,orbecauseshe isbeautiful,orbecause shebroughtyouagoodportion,orbecausesheinsomewayservesandpleasesyouintheflesh,andnotbecausetheLordsaysinEph.5.25,“Husbands,loveyourwives;”youhavenotinthiskept this commandment. And though you carried yourself ever sowelltowardsyourservants,yetifithasbeensothattheymightpraiseyou,ortomakethemfollowyourbusinessmorediligentlyandfaithfully,andnotbecausetheLordsays,“Masters,giveyourservantsthatwhichisjustandequal,” you have not in this kept this commandment. And though youhave done your duty ever sowell towards yourmagistrate, yet if it hasbeenforfearofhiswrath,andnotforconscience’sake,namely:becausetheLordsays,“Leteverysoulbesubjecttothehigherpowers,”youhavenot in this kept this commandment. And though you have given yourministerhisduemaintenance, and invitedhimoften to your table, andcarriedyourselfeversowelltowardshim,yetifithasbeensothatheorothersmight think you are a goodChristian, and a kindman, and notbecause the Lord says inGal. 6.6, “Let him that is taught in theword,shareallgoodthingswithhimthatteaches,”youhavenotinthiskeptthiscommandment.

Neo.Well, sir, I cannot tellwhatmyneighbourNomologistahasdone,butformyownpart,Iamsure,IhavecomefarshortofdoingmydutyinanyrelationthatIhavehadtoothers;forwhenIwasachild,Irememberthat many times I was stubborn and disobedient to my parents, andvexed if Imight not havemywill, and slighted their admonitions, andwas impatient at their corrections, and sometimes despised andcontemnedtheminmyheartbecauseofsomeinfirmity,especiallywhentheygrewold;nordidIprayforthemasitseemsIshouldhavedone;

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andthetruthis,ifIdidyieldanyobediencetothematall,itwasforfearof their corrections, or some such by-respects, and not in consciencetowardsGod.AndwhenIwasaservant,Ididnotthinksoreverentlyof,noresteemsohighly,mymasterandmistressasIshouldhavedone,butI was apt to slight and despise them, and did not yield such humble,reverent, and cheerful obedience as I should have done. Nor did Ipatiently and contentedlybear their checks and rebukes, but at varioustimeshad risingsand swellings inmyheart against them;norwas I socarefultomaintaintheirgoodnameandcreditasIoughttohavebeen;nordidIpraytotheLordforthemasIoughttohavedone;andthetruthis,alltheobedienceandsubjectionwhichIyieldedtothem,wasforfearoftheirreproofsandcorrections,orforthepraiseofmen,ratherthaninconsciencetotheLord’scommandment.

AndwhenIenteredintothemarriedestate,Iwasnotcarefultochooseareligious wife; no, I aimed at beauty more than piety. And I have notdweltwithmywife as amanof knowledge;no, Ihave expressedmuchignoranceandfollyinmycarriagetowardsher;norhaveIlovedherasahusbandoughttolovehiswife.ForthoughitistruethatIhavehadmuchfond affection towards her, yet I have had but little true affection, asevident in that I havebeen easily provoked to anger andwrath againsther,andhavenotcarriedmyselfpatientlytowardsher.NorhaveIbeencarefultomaintainmyauthorityoverher,buthavelostitbymychildishand indiscreet carriage towards her; nor have I lived so cheerfully anddelightfullywithher as I ought tohavedone,but Ihave carriedmyselfveryheavily,discontentedly,anduncomfortablytowardsher;norhaveIbeencarefulto instructandadmonishherasIshould.Andthoughnowand then I have reproved her, yet for the most part it has been in apassion,andnotwiththespiritofmeekness,pity,andcompassion;norhave I prayed for her either so often or so fervently as I should. And

whateverIhavedonethathasbeenwelldone,Ihavebeenmovedtoit,informertimesespecially,bysomethinginher,ordonebyher,ratherthanbythecommandmentofGod.AndsinceIbecameafatherandamaster,Ihave not done my duty either to my children or to my servants as Ishould. For I have not had such care, nor taken such pains for theireternalgood,asIhavedonefortheirtemporal.Ihavehadmorecare,andtakenmorepains toprovide foodand raiment for them, than Ihave toadmonish,instruct,teach,andcatechizethem;

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andifIhavereprovedorcorrectedthem,ithasbeenbecausetheyhaveinsomewayoffendedme,ratherthanbecausetheyhaveoffendedGod;andtruly, I have neither prayed for them so often, nor so fervently as Ishould.Inaword,whateverIhavedonebywayofdischargingmydutytothem,Ifearme,ithasbeenoutofnaturalaffection,ortoavoidtheblame,andgain thegoodopinionofmen, rather thanoutof conscience to theLord’swillandcommandment.

AndifIhaveatanytimecarriedmyselfwell,ordonemydutyeithertomagistrateorminister,ithasbeenforfearorpraiseofmen,ratherthanforconscience’saketowardsGod—sofarhaveIbeenfromkeepingthiscommandmentperfectly:theLordbemercifultome!

Evan.Assureyourself,neighbourNeophytus,thisisnotyourcasealone,butthecaseofeverymanthathasstoodinalltheserelationstoothers,asitseemsyouhavedone,asIamconfidentanymanthattrulyknowshisheartwill confess,yes,andanywomanthat iswellacquaintedwithherown heart, I am persuaded, will confess that she has not had such areverent esteem and opinion of her husband as she should, nor sowillinglyyieldedherselftobecommanded,governed,anddirectedbyhimassheshould,norlovedhimsotrulyassheshould;norbeensohelpfultohimanywayassheshould,norprayedeithersooftenorsoferventlyforhimassheshould;andIfear,mostwomendoallthattheydooutoffearof their husband’s frowns, or to gain his favour, rather than out ofconsciencetotheLord’swillandcommand.

And where is the magistrate that is so careful to establish in hisdominionssuchgoodandwholesome lawsasheshould,or tosee themexecutedorputintopracticeasheshould,orthatissocarefultoupholdandmaintain the truthof religion ashe should, or that is so careful toprovideforthepeace,safety,andwelfareofhispeopleasheshould?Or

where is themagistrate that does not do what he does for some othercause,orforsomeotherend,ratherthanbecauseGodcommandsthem,ortotheendthathemaypleasehim?

Andwhereistheministerthatdoeshisdutyinhispositionasheshould?Iamsure,formyownpart,Ihaveneithersodiligentlynorsofaithfullypreached the pure word of God as I should; nor so fully or trulyexpoundeditandappliedittomyhearersasIshould;norsopouredoutmy soul toGod for them inprayer as I should; nor have I gonebeforethemasapatternofimitationinholinessoflifeandconduct,asIshould:theLordbemercifultome!

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Neo. Well, sir, now I entreat you to proceed to speak of the sixthcommandmentasyouhavedoneoftherest.

SUMOFCOMMANDMENT6.

Evan.Well,then,Iaskyoutoconsider,thatinthesixthcommandmentthereisanegativepartexpressedinthesewords:“Youshallnotmurder.”Thatis,youshallnotinheart,tongue,orhand,impeachorhurteitherthelifeofyourownsoulorbody,orthelifeofanyotherman’ssoulorbody;andanaffirmativepartisincludedinthesewords:“Butyoushallineveryway,byallgoodmeans,seektopreservethemboth.”

Neo.Ibegyou,sir,speakofthesethingsinorder;andfirsttellus,whatisforbiddeninthiscommandmentastendingtomurderOUROWNSOULS?

Evan. That we may not be guilty of murdering our own souls, thiscommandment forbids all sinning against God, Prov 6.2; and also thecarelessneglectandwilfulrejectionofthemeansthatGodhasordainedforsalvation,Heb.2.3.

Neo.Andwhatisforbiddeninthiscommandment,astendingtomurderOTHERS’SOULS?

Evan.Thatwemaynotbeguiltyofmurderingthesoulsofothers, it isforbidden in this commandment to give any occasion for others to sinagainstGod, either by provoking them, 1Kings 21.25, or by counsellingthem,2Sam.17.21,orbyevilexample,Rom.14.15.

Neo.Andwhatisforbiddeninthiscommandment,astendingtomurderOUROWNBODIES?

Evan. That we may not be guilty of murdering our own bodies, this

commandmentforbidsexcessiveworldlysorrow,1Cor.7.10;Prov.17.22;andalsotheneglectoffood,drink,apparel,recreation,medicine,oranysuchrefreshments,Eccl.5.19;6.2;andalsoexcessiveeatinganddrinking,Prov. 23.29, 30;Hosea 7.5; and also laying violenthands onourselves,1Sam.31.4;Acts16.28.

Neo. Well, sir, now I beg you, tell us what is forbidden in thiscommandment as tending to murder OTHERS’ BODIES; and first, what isforbiddeninrespecttotheheart?

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Evan.Thatwemaynotbeguiltyofmurderingotherswithourhearts,this commandment forbids all hasty, rash andunjust anger,Mat. 5.22;andalsomaliceorhatred,Lev. 19.18; 1John3.15;andalsoenvy.Psalm37.1;Prov.24.1;andalsodesireforrevenge.Lev.19.18.

Neo.AndwhatisforbiddeninrespecttotheTONGUE?

Evan.Thatwemaynotbeguiltyofmurderingotherswithourtongues,thiscommandmentforbidsallbitterandprovokingterms,Eph.4.81;andalsoallwranglingandcontentiousspeech,Prov.15.1;andalsocryingoutand unseemly shouting, Eph. 4.31; and also railing or scolding, Prov.17.19;1Peter3.9;andalsoallrevilingandthreateningspeech,Mat.5.22;and also allmocking, scoffing, and deriding speech, 2Kings 2.23; John19.3.

Neo. And what is forbidden in respect to the whole body, and moreespeciallyoftheHAND?

Evan.Thatwemaynotbeguiltyofmurderingotherswithourhands,inrespect to the other parts of the body, this commandment forbids alldisdainful,proud,andscornfulcarriage,Gen.4.5;Prov.6.17;andalsoallprovokinggestures,suchasshakingthehead,gnashingtheteeth,andthelike,Matt,27.39;Acts7.54;andalsoallfrowardandchurlishbehaviour,1Sam. 25.17; and also brawling and quarrelling. Tit. 3.2. And moreespecially in respect to thehand, striking andwounding are forbidden,Exo.21.18,22;andalsoall takingawayof life,otherthaninthecaseofpublicjustice,justwar,andnecessarydefence,Exo.21.12;Gen.9.6.

Neo. I ask you, sir, to proceed to the affirmative part of thiscommandment;andfirsttellus,Whatisrequiredofusinrespecttothelifeofourownsouls?

Evan. In respect to the preservation of the life of our own souls is

required a careful avoiding of all sorts of sin, Prov. 11.19; and also acarefuluseofallmeansofgraceandspirituallifeinoursouls,1Peter2.2.

Neo.Andwhatisrequiredofusinrespecttothepreservationofthelifeofothers’souls?

Evan.Inrespecttothepreservationofthelifeofthesoulsofothersitisrequired that according to our position and calling, and as presentoccasionoffers,we teachand instructothers toknowGodandhiswill.Gen.18.19;Deu.6.7;andalsothatwedoourbesttocomfortothersthatare in distress of conscience, 1Thess. 5.14; thatwe pray for thewelfareand comfort of others’ souls,Gen. 43.29; and thatwe give others goodexamplesbyourChristian-likewalking,Mat.5.16.

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Neo.Andwhatisrequiredofusinrespecttothepreservationofthelifeofourownbodies?

Evan. In respect to thepreservationof the lifeofourownbodies, thiscommandment requires thatwe be careful to procure for ourselves theuseofwholesomefood,clothing,andlodging,andmedicine,whenthereis occasion, 1Tim. 5.23; Eccl. 10.17; 2Kings 20.7; and also that we usehonest and lawfulmirth, rejoicing in a holymanner, Prov. 17.22; Eccl.3.4.

Neo.Andwhatisrequiredofusinrespecttothepreservationofthelifeofthebodiesofothers?

Evan. In respect to thepreservationof the lifeof thebodiesofothers,this commandment requires a kind and loving disposition, withtenderness of heart towards them, Eph. 4.31, 32: and also a patientbearingofwrongsandinjuries,Col.3.12,13;andalsotakingallthingsinthebestsense,1Cor.13.5,7;andalsoavoidingalloccasionsofstrife,andpartingwithourownrightsometimesforpeace’sake,Gen.13.8,9;andalsoallthoselooksandgesturesofthebodywhichexpressmeeknessandkindness,Gen.33.10;andalso relieving thepoorandneedy,Job31.16;andalsovisitingthesick.Mat.25.36.Andnow,neighbourNomologista,Iaskyoutotellmeifyouthinkyoukeepthiscommandmentperfectly,ornot?

Nom. No, indeed, sir, I do not think I keep it perfectly, as you haveexpoundedit,noranyotherman.

Evan.Assureyourself,neighbourNomologista,thatIhaveexpoundedit

accordingtothemindandwillofGodrevealedinhisword.Foryousee,IhaveproveditallbyScripture:Itoldyouatthebeginningthatthelawisspiritual, and it binds the very heart and soul to obedience; and thatunderonevicewhich is expressly forbidden,all vicesof the samekind,alongwithalloccasionsandmeansleadingtoit,arelikewiseforbidden;andIhaveexpoundeditaccordingtotheserules.Therefore,Iaskyoutoconsiderthatasmanysinsasyouhavecommitted,andasmanytimesasyou have carelessly neglected, and wilfully rejected the means ofsalvation,somanywoundshaveyougiventoyourownsoul.

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Andasmanytimesasyouhavegivenoccasionforotherstosin,somanywoundshaveyougiventotheirsouls.

Andsomanyfitsofworldlysorrowasyouhavehadandsomanytimesasyouneglectedthemoderateuseeitheroffood,drink,apparel,recreation,ormedicinewhen need has required, somanywounds have you givenyourownbody.

And so many times as you have been either unadvisedly angry withanyone,orborneanymaliceorhatredtowardsanyone,orhavesecretlyinyourheartwishedeviltoanyone,orborneenvyinyourhearttowardsanyone,ordesiredtoberevengedonanyone,thenyouhavebeenguiltyofmurdering them in your heart. And if you have given others anywrangling and contentious speech, or any reviling and threateningspeech,orcarriedyourselffrowardlyandchurlishlytowardsothers,andhave not borne injuries and wrongs patiently, and expressed pity andcompassiontowardsothers,thenyouhavebeenguiltyofmurderingthemwithyourtongue.Andifyouhavequarrelledwithanyman,orstrickenorwoundedanyman,thenyouhavemurderedthemwithyourhand,eventhoughyouhavenottakenawaytheirlives.AndthusIhaveendeavouredtosatisfyyourdesiresconcerningthesixthcommandment.

Neo.Ibeseechyou,sir,proceedtospeakoftheseventhcommandmentasyouhavedoneoftherest.

SUMOFCOMMANDMENT7.

Evan. Well, then, I ask you to consider that in the seventhcommandment there is a negative part expressed in thesewords, “Youshallnotcommitadultery;”thatis,youshallnotthink,will,speak,ordoanythingbywhichyourownchastityorthechastityofothersmaybehurt

orhindered.Andanaffirmativepartisincludedinthesewords,“Butyoushallineveryway,andbyallgoodmeans,preserveandkeepit.”

Neo.Ibegyou,sir,beginwiththenegativepartandfirsttellus,Whatisthatinwarduncleannessthatisforbiddeninthiscommandment?

Evan.Thatwemaynotbeguiltyoftheinwarduncleannessoftheheart,this commandment forbids all filthy imaginations, unchaste thoughts,and inwarddesiresandmotionsof theheart touncleanness,Mat.5.28;Col. 3.5; along with all causes and occasions for stirring up andnourishingtheseintheheart.

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Neo. And what are the causes and occasions of stirring up andnourishingthesethingsintheheartwhichwearetoavoid?

Evan.Thatwemaynotstirupandnourish inwarduncleanness inourhearts, this commandment forbids gluttony, or excess in eating andpamperingthebellywithfoods,Jer.5.8;andalsodrunkenness,orexcessindrinking,Prov.23.30,31,33;andalsoidleness,2Sam.11.12;andalso

wearinglascivious,garish,andnewfangledattire,484Prov.7.10;1Tim.2.9;

andalsokeepingcompanywith lascivious,wanton,and fleshlypersons,Gen.39.10;andalsoimmodest,unchaste,andfilthyspeaking,Eph.4.29;andalsotheidleandcuriouslookingofmenatwomen,orwomenatmen.Gen.6.2;39.7;andalsobeholdinglove-matters,andthelightbehaviourofmenandwomenrepresented instageplays,Ezek.23.14;Eph.5.3,4;andalso immoderateandwantondancingofmenandwomentogether,Job 21.11, 12; Mark 6.21, 22; and also wanton kissing and embracing,

alongwithallunchastetouchinganddalliance,485Prov.7.13.

Neo.Andwhatisthatoutwardactualuncleannesswhichisforbiddeninthiscommandment?

Evan. The actual uncleanness forbidden in this commandment isfornication,whichisafleshlydefilementofthebody,committedbetweenmanandwoman,bothofthembeingsingleandunmarriedpersons,1Cor.10.8; and also adultery, which is a defilement of the body, committedbetween man and woman, either one or both of them being marriedpersons,oratleastengagedtobemarried,1Cor.6.9,18;Hos.4.13.

Neo.Ibegyou,sir,proceedtotheaffirmativepart,andtelluswhattheLordrequiresinthiscommandment.

Evan.TheLordinthiscommandmentrequirespurityofheart,1Thess.4.5;andhealsorequiresspeechsavouringsobrietyandchastity,Col.4.6;Gen. 4.1; and he also requires that we keep our eyes from beholdingvanity and lustful objects, Psalm 119.37; Job 31.1; and he also requiresthat we be temperate in our diet, in our sleep, and in our recreations,Luke21.34;andhealsorequiresthatwepossessourvessels inholinessandhonour,1Thess.4.4;

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and ifwe do not have the gift of chastity, he requires thatwe take thebenefit of holymarriage, 1Cor. 7.36; and that themanandwife in thatestaterenderduebenevolencetowardseachother,1Cor.7.5.ThusIhavealso endeavoured to satisfy your desires concerning the seventhcommandment; and now, neighbour Nomologista, I ask you to tellmewhetheryouthinkyoukeepitperfectly,ornot?

Nom.Sir,IthanktheLordIamfreefromactualuncleanness,sothatIamneitherafornicatornoranadulterer.

Evan.Good;buteven thoughyouare free fromtheoutwardact, yet ifyouhadinyourheart filthy imaginations,unchastethoughts,or inwarddesires, or motions of the heart toward uncleanness, thennotwithstanding, you have transgressed this commandment; or if youhavebeenguiltyofgluttony,ordrunkenness,oridleness,orifyoudelighttokeepcompanywith lasciviousandwantonpersons,or ifyour tonguehas uttered any unchaste or corrupt communication, or you havefrequented stage-plays, or used immoderate dancing with women, orusedwantondalliancewithkissingandembracing,thenyouhavebrokenthiscommandment.

Neo.Ibeseechyou,sir,proceedtospeakoftheeighthcommandment,asyouhavedoneoftherest.

SUMOFCOMMANDMENT8.

Evan.Wellthen,Iaskyoutoconsiderthatintheeighthcommandmentthere is anegativepart expressed in thesewords, “You shallnot steal;”thatis,youshallbynounlawfulwayormeanshurtorhinderthewealthand outward estate either of yourself or others: and there is anaffirmative part is included in these words, “But you shall by all goodmeanspreserveandfurtherthemboth.”

Neo.Iaskyou,sir,tobeginwiththenegativepart,andfirsttelluswhat

is forbidden in this commandment,asahurtorhinderanceofourownoutwardestate.

Evan.Thatwemaynothurtorhinderourownoutwardestate, in thiscommandment are forbidden idleness, sloth, and inordinate conduct,Prov. 18.9; 2Thess. 3.11; and so also areunthriftiness and carelessness,either in spendingourgoods,or inorderingouraffairsandbusinesses,Proverbs21.17;1Tim.5.8;andalsounadvisedsuretyship,Prov.11.15.

Neo.Andwhatisforbiddeninthiscommandment,astendingtohurtorhinderourneighbour’sestate.’’

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Evan.Thatwemaynothurtorhinderourneighbour’soutwardestate,inthiscommandmentisforbiddencovetousnessanddiscontentednesswithour estate,Heb. 13.5; and also enviousness at the prosperity of others,Prov. 24.1; and also resolutions or hastening to be rich, as it were,whether theLord affordsusmeans ornot, 1Tim. 6.9;Prov. 28.20; andalsoborrowingandnotpayingback, thoughable todoso,Psalm37.21;and also lending at usury, Exo. 22.25; and also not restoring thingsborrowed, Psalm 37.21; and also cruelty in requiring all our debts,withoutcompassionormercy,Isa.58.3;andalsopraisinganycommoditywe sell, contrary to our own knowledge of it, or debasing anything webuy, against our own conscience, Isa. 5.20; Prov. 20.14; and alsohoarding up, or withholding the selling of corn and other necessarycommodities when we may spare them, and others need them, Prov.11.26; and also withholding hireling’s wages, James 5.4; and also

uncharitable enclosure, Isa. 5.8;486 and also selling any commodity by

false weights or falsemeasures, Lev. 19.35: and also concealing thingsthatare found,andwithholding themfromthe rightownerswhen theyareknown;andalsorobbery,or layingviolentandstronghandsonanypartof thewealth thatbelongs to another,Zech. 5.3; andalsopilferingand secretly carrying away the wealth that belongs to another, Joshua7.21; and also consenting to taking away the goods of another, Psalm50.18;andalsoreceivingorharbouringstolengoods,Prov.29.24.

Neo.Well,now,sir, Iaskyou toproceed to theaffirmativepartof thiscommandment,andtelluswhattheLordrequiresinit.

Evan.ThiscommandmentrequiresacontentedmindwiththatpartandportionofwealthandoutwardgoodthingswhichGod,inhisprovidence,

hasallottedtous,Heb.13.5;1Tim.6.6-8;andsoalsoinrestingbyfaithon the promise of God, and depending on his providence, withoutdistrustful care, Mat. 6.20, 26; and also a moderate desire for thosethingswhichareconvenientandnecessaryforus,Mat.6.21;Prov.30.8;andalsoamoderatecaretoprovidethosethingswhicharenecessaryforus,Gen.30.30;1Tim.5.8;andalsoanhonestcalling,Gen.4.2;

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andalsodiligent,painstaking,andfaithfullabouringinit,Gen.3.19;andalso frugality or thriftiness, Prov. 27.23-27; John 6.12; and alsoborrowingforneedsandgoodends,onlywhatweareabletorepay,andmaking payment with thanks and cheerfulness, Exo. 22.14; and alsolendingfreelywithoutcompoundingforgain,Deu.15.8;Luke6.35;andalsogivingorconveyingoutwardthingstoothers,accordingtoourabilityand their necessity, Luke 11.41; and also using truth, simplicity, andplainness in buying and selling, in hiring and leasing, Lev. 25.14;Deu.25.13-15;andalsorestoringthingsthatarefound,Deu.22.2,3;andalsorestoring things committed to our trust, Ezek. 18.7. And thus I haveendeavouredtosatisfyyourdesireconcerningtheeighthcommandment;andnow,neighbourNomologista,Iaskyoutotellmewhetheryouthinkyoukeepitperfectly,ornot?

Nom. I can say this truly, that I never in all my life took away, orconsentedtothetakingaway,ofsomuchasapennyworthofanyotherman’sgoods.

Evan.Thoughyoudidnot,yet if therehaseverbeeninyourheartanydiscontentednesswithyourownestate,oranyenviousthoughtstowardsothersinregardtotheirprosperityintheworld,oranyresolutiontoberich, other than by the moderate use of lawful means, or if you everborrowedanddidnotrepayto theutmostofyourability,or ifyoueverlentatusury,orifyouevercruellyrequiredanydebtabovetheabilityofyour debtor, or if you ever praised anything you had to sell above theknownworthofit,orifyoueverundervaluedanythingyouweretobuy,contrarytoyourownthoughtsof it,or ifyoueverhoardedupcorninatimeofdearth,orifyoueverretainedthehireling’swagesinyourhands,to his loss or hinderance, or if you ever sold any commodity by falseweights ormeasures, or if you ever concealed anything found from theright owner,when youknewwhohewas; then youhavebeen guilty oftheft,andsoyouhavebeenatransgressorofthiscommandment.

Andthoughyouhaveneverdoneanyofthesethings,anditisstrangeifyouhavenot,yetifyouwereeverguiltyofidleness,sloth,orinanywayunwarrantablyneglectedyourcalling,orunthriftilymisspentanyofyourown goods, or were ever negligent and careless in ordering your ownaffairsandbusiness,orifyoueversustainedanylossbyyourunadvisedsuretyship, or if you ever borrowed at usury, except in case of extremenecessity,thenyouhavebeenguiltyofrobbingyourself,andsoyouhavebeenatransgressorofthiscommandment.

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Neo.Now,Ibegyou,sir,proceedtospeakoftheninthcommandment,asyouhavespokenoftherest.

SUMOFCOMMANDMENT9.

Evan.Well,then,Iaskyoutoconsiderthatintheninthcommandment,thereisanegativepartexpressedinthesewords:“Youshallnotbearfalsewitness against your neighbour;” that is, you shall not think or speakanythingcontrarytotruth,orthatmaytendtohurtorhindereitheryourownoryourneighbour’sgoodname.Andanaffirmativepartisincludedinthesewords:“Butyoushallbyallgoodmeansseektomaintainthemboth,accordingtotruthandagoodconscience.”

Neo.Well,sir,Iaskyoutobeginwiththenegativepart;andfirsttelluswhat is forbidden in this commandment, in respect to our own goodname.

Evan. That we may not be guilty of bearing false witness against

ourselves, either by overvaluing or undervaluing ourselves,487 in this

commandment is forbidden too high a conceit or esteem of ourselves,Luke18.9-11;andalsotoolowaconceit,inundervaluingthegoodthingsthatare inourselves,Exo.4.10, 13;andalsoprocuring forourselvesanevil name bywalking indiscreetly and offensively, Rom. 2.24; and alsounjustlyaccusingourselveswhen,inproudhumility,wesay,“Wehavenograce,nowit,nowealth,”etc.Prov.13.7;andalsoexcusingourfaultsbywayoflying,Lev.19.11.

Neo. And what is forbidden in this commandment, in respect to ourneighbour’sgoodname?

Evan. That wemay not be guilty of bearing false witness against anyotherman, in this commandment is forbidden contemning or thinking

basely of others, 2Sam. 6.16; and also wrongful suspicion, or evilsurmisings,2Sam.10.3;andalsorash,uncharitable,unjustjudging,andcondemningofothers,Mat.7.1;andalsofoolishlyadmiringothers.Acts12.22;andalsounjustly reviving thememoryofourneighbour’scrimeswhichovertimewereforgotten,Prov.17.9;andalsoforbearingtospeakinthecauseandforthecreditofourneighbours,Prov.31.8,9:

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and also all flattering speech, Job 32.21, 22: and also tale-bearing,backbiting, and slanderous speech, Lev. 19.16; Prov. 20.19; and alsolisteningtotale-bearers,Prov.26.20;and25.23;andalsofalselychargingsomeilluponanotherpersonbeforesomemagistrate,or inopencourt,Amos7.10;Acts25.2.

Neo. I ask you, sir, to proceed to the affirmative part of thiscommandment,andfirsttelluswhattheLordrequiresofustomaintainourowngoodname.

Evan.Tomaintainourowngoodname,theLordinthiscommandmentrequires a right judgment of ourselves, 2Cor. 13.5;with a love for, andcareofourowngoodname,Prov.22.1.

Neo. And what does the Lord in this commandment require of us tomaintainourneighbour’sgoodname?

Evan. To maintain our neighbour’s good name, this commandmentrequires a charitable opinion and estimation of others, 1Cor. 13.7; andalsoadesirefor,andrejoicinginthegoodnameofothers,Rom.1.8;Gal.1.24;andalsosorrowingandgrievingfortheirinfirmities.Psalm119.136;andalsocoveringothers’infirmitiesinlove,Prov.17.9;1Pet.4.8;andalsohopingandjudgingthebestofothers,1Cor.13.5-7;andalsoadmonishingothers beforewe bewray their faults, Prov. 25.9; and also speaking thetruthfromourheartsimplyandplainlyonanyjustoccasion.Psalm15.2;Zech. 8.16; and also giving sound and seasonable reproofs for knownfaults, in love and with wisdom. Lev. 19.17; and also praising andcommendingthosewhodowell,Rev.2.23;andalsodefendingthegoodname of others, if need requires it. Thus I have endeavoured to satisfyyour desires concerning the ninth commandment; and now, neighbourNomologista,Iaskyoutotellmewhetheryouthinkyoukeepitperfectly,ornot?

Nom. The truth is, sir, I conceived that nothing tended to break this

commandment, except falsely charging some ill upon another beforesomemagistrate,orinsomeopencourtof justice:andthankGod,Iamnotguiltyofthat.

Evan. Though you have not been guilty of that, yet, if you havecontemned or thought too basely of any person, or have had wrongfulsuspicions, or evil surmisings concerning them, or have rashly andunjustlyjudgedandcondemnedthem,or

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if you have foolishly admired them, or unjustly revived thememory ofany forgotten crime, or have given them any flattering speech, or havebeen a tale-bearer, or a backbiter, or a slanderer, or listened to tale-bearers,youhavebornefalsewitnessagainstyourneighbour,andsoyouhavebeenguiltyofthebreachofthiscommandment.

Orifyouhavenothadacharitableopinionofothers,orhavenotdesiredand rejoiced in the good name of others, or have not sorrowed andgrieved for their sinful infirmities,orhavenot covered them in love,orhave not hoped and judged the best of them, or have not admonishedthembeforeyourevealedtheirfaultstoothers,orhavenotgivenotherssound and seasonable reproof, or have not praised those who do well,then you have also been guilty of false witness-bearing against yourneighbour; and so you have transgressed this commandment. Andthoughyouhaveneverdoneanyofthesethings,andit isstrangeifyouhave not, yet if you had too high a conceit of yourself, or in a proudhumble manner unjustly accused yourself, or procured for yourself anevilnamebywalkingindiscreetlyandoffensively,orexcusedanyfaultbylying, then you have borne false witness against yourself, and therebytransgressedthiscommandment.

Neo. I beseech you, sir, proceed to speak of the last commandment asyouhavedoneoftherest.

SUMOFCOMMANDMENT10.

Evan.Well,then,Iaskyoutoconsiderthatinthetenthcommandmentthere isanegativepartexpressed in thesewords,“Youshallnotcovet,”etc.:thatis,youshallnotinwardlythinkabout,orlongforwhatbelongstoanother,eventhoughitiswithoutconsentofwill,orpurposeofhearttoseekafter it;andanaffirmativepart is included inthesewords,“Butyou shall be well contented with your own outward condition, and

heartilydesirethegoodofyourneighbours.”

Neo.Well,sir,Iaskyoutobeginwiththenegativepart;andfirsttelluswhattheLordforbidsinthiscommandment.

Evan. I ask you to take notice and consider that this tenthcommandmentwas given tobe a rule and level, according towhichwemust take and measure our inward obedience to all the othercommandmentscontainedinthesecondtabletofGod’slaw.

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For the Lawgiver, in the rest of the commandments, having dealt withthose sins especially which stand in actual deeds, and are done onpurpose, orwith an advised consent ofwill— even though there is no

doubtthatthelawofrestrainingconcupiscence488isimpliedandincluded

in all the former commandments — now last of all, in this lastcommandment, he deals with those sins which are called onlyconcupiscences. They contain all inward stirring and conceit in theunderstanding and affections against every commandment of the law;andtheyare,asitwere,riversboilingoutofthefountainofthatoriginalsin. For to covet, in this place, signifies having a motion of the heartwithoutanysettledconsentofwill.Briefly,then,inthiscommandmentisforbiddennotonlytheevilactandthesettledevil thought,withthefullanddeliberate consent of thewill (as in the previous commandments);buthereisalsoforbiddentheveryfirstmotionsandinclinationstoeveryevil that is forbidden in any of the previous commandments. This is

evidentinRom.7.7,and13.9;489 for it isnotsaid inthiscommandment

thatyoushallnotconsenttolust,butthat“Youshallnotlust.”Itnotonlycommandsthebindingof lust,but italsoforbidsthebeingof lust.Thisbeing so,whodoesnot see that in this commandment is contained theperfectobediencetothewholelaw?Forhowdoesitcometopassthatwesin against every commandment, unless it is because this corruptconcupiscence is inus?Without this,wewouldofourownaccord, andwith our whole mind and body, be apt to do only good, without anythought or desire at all to the contrary. And this is all I have to saytouchingthenegativepartofthiscommandment.

Neo.Well, then,sir, Iaskyoutoproceedtotheaffirmative,andtelluswhattheLordrequiresinthiscommandment.

Evan. Why, original justice or righteousness is required in this

commandment.This is a disposition and an inclination and adesire toperformforGod—andforourneighbourforGod’ssake—allthedutiescontained in both the first and second tablet of the law. From this itevidentlyappearsthatitisnotsufficient,eventhoughweforbeartheevil,anddothegoodwhichiscontainedineverycommandment,unlesswedoit readily and willingly, and for the Lord’s sake. To give you a fewinstances, it is not sufficient, even though we abstain from makingimages,orworshippingGodbyanimage—no,eventhoughweperformall the parts of his true worship, such as praying, reading, hearing,receivingthesacraments,andthelike—

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ifwe do it unwillingly or in obedience to any law or commandment ofman, and not for the Lord’s sake. Nor is it sufficient, even though weabstain from theworks of our callings on the Lord’s day, and performever somany religious exercises, if it is unwillingly, and done for formandcustom’ssake,orinmereobediencetoanysuperior,andnotfortheLord’ssake.Norisitsufficient,eventhoughachildshowseversomuchhonour, love,andrespect tohisparents, ifhedoes itbyconstraintandunwillingly,ortogainthepraiseofmen,andnotfortheLord’ssake.Noris it sufficient,even thoughaservantdoeshisduty,andcarrieshimselfeversowell, if it isforfearofcorrection,orforhisownprofitandgain,andnotfortheLord’ssake.Norisitsufficient,eventhoughawifecarriesherself ever so dutifully and respectfully towards her husband, both inwordanddeed, if it isunwillingly, for fearofhis frowns,or togain theapplause of thosewho behold it, and not for the Lord’s sake.Nor is itsufficient, even though a husband showsmuch love and respect to hiswife, if it isbecausesheisamiableorprofitable,ortogainthepraiseofmen, and not for the Lord’s sake. In a word, it is not sufficient, eventhoughanymanorwomandoesall theirduties, inall their relations, iftheydothemmerelyfortheirownsake,andnotfortheLord’ssake.

Nor is it sufficient, even though a man abstains from killing, yes, andfromstriking,ifitisforfearofthelaw,andnotfortheLord’ssake.Norisit sufficient, even though he bridles his anger, and abstains fromexpressinganywrath,ifitisbecausehewantstobeconsideredapatientman,andnotfortheLord’ssake.Norisitsufficient,eventhoughamanvisits the sick, clothes the naked, feeds the hungry, or in ever somanywaysseeks topreserve the lifeofhisneighbour, if it is for thepraiseofmen,andnotfortheLord’ssake.Norisitsufficient,eventhoughaman

abstains from committing adultery, if it is for fear of the shame orpunishment that will follow, and not for the Lord’s sake. Nor is itsufficient, even though we abstain from idleness, gluttony, anddrunkenness,ifitisdoneforourowngain’ssake,andnotfortheLord’ssake. Nor is it sufficient, even though we abstain from stealing, andlabour diligently in our callings, if it is for the fear of shame orpunishment,orforthepraiseofmen.Norisitsufficient,eventhoughwehaveabstainedfromfalsewitness-bearing,andhavespokenthetruth,ifithasbeenforfearofshame,ormerelytodoourneighbouracourtesy,andnotbecausetheLordrequiresit.

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Imighthave instanced various otherparticulars inwhich, even thoughwehavedonewhat is required,andavoidedwhat is forbidden, if ithasbeen forourownends, inanyof theparticularsmentionedbefore, it isinsufficient.Indeed,ifithasbeenmerelyorchieflytoescapehellandtoobtainheaven,andnotforthelovewebeartoGod,andforthedesirewehave to please him, we have in this transgressed the Lord’scommandments. And now, neighbourNomologista, I ask you, considerwhetheryouhavegoneneartokeepingallthecommandmentsperfectly,ornot?

Nom.Butsir,areyousuretheLordrequireseverymantokeepallTenCommandmentsasyouhavenowexpoundedthem?

TheLordrequiresperfectobediencetoallTenCommandments

TheUseOfTheLaw.

Evan.Yes,indeedhedoes.Andifyouquestionit,Iaskyoutoconsiderfurther, that when someone asked our Saviour, which is the “greatcommandment in the law?”heanswered, “Youshall love theLordyourGodwithallyourheart,andwithallyoursoul,andwithallyourmind.This,”he says, “is the first andgreat commandment; and the second islikeit.Youshallloveyourneighbourasyourself,”Mat.22.37—39.

Whereupon,saysafamousspiritualexpositor,“Godwillhavethewholeheart;”allthepowersofoursoulsmustbebenttowardshim;hewillhavehimselfacknowledgedandreckonedasoursovereignandsupremegood;ourlovetohimmustbeperfectandabsolute.Herequiresthattherenotbe found in us the least thought, inclination, or appetite for anythingwhichmaydispleasehim;andthatwedirectallouractionstothisvery

end:thathealonemaybeglorifiedbyus.AndforthelovewebeartoGod,wemust dowell to our neighbour, according to the commandments ofGod.Consideralso,I imploreyou, that it issaid inDeu.27.26andGal.3.10,“Cursediseveryonethatdoesnotcontinueinallthingswhicharewritten in thebookof the law, todo them.”Now, if youconsider thesethingswell,youwillperceivethattheLordrequiresthateverymankeepall Ten Commandments perfectly, as I have expounded them, and thatincludesallthoseunderthecursewhodonotkeepthemaccordingly.

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Nom.Surely,sir,youmistakeinsayingthattheLordrequiresthateveryman keep all Ten Commandments perfectly; for I suppose you wouldhave said, the Lord requires that every man endeavour to keep themperfectly.

Evan. No, neighbourNomologista, I did notmistake. For I say again,that the Lord requires of every man, perfect obedience to all TenCommandments;andthatincludesallthoseunderthecursewhodonotyieldtoit.Foritisnotsaid,Cursediseverymanthatdoesnotendeavourtocontinueinallthings,but“Cursediseveryonethatdoesnotcontinueinallthings,”etc.

Nom.But,sir,doyouthinkthatanymancontinuesinallthings,asyouhaveexpoundedthem?

Evan.No,no;itisimpossibleforanymantodothat.

Nom.And,sir,whatdoesitmeantobeunderthecurse?

Evan.Tobeunderthecurse,asLutherandPerkinswellagree,istobeundersin,thewrathofGod,andeverlastingdeath.

Nom.But,sir,Iaskyou,howcanthisstandwiththe justiceofGod,torequiremantodowhat is impossible,andyetto includehimunderthecursefornotdoingit?

Evan.YouwillperceivethatitwellstandswiththejusticeofGodtodealsowithman, if you consider that these TenCommandmentswhichwehave now expounded, or this law of God, as Ursinus’s Catechism trulysaysofit,is“AdoctrineagreeingwiththeeternalandimmortalwisdomandjusticethatisinGod;”inwhich,Calvinsays,“Godhassopaintedouthisownnature,thatinaway,itexpressestheveryimageofGod.”AndwereadinGen.1.27,thatmanwasatfirstcreatedintheimageorlikenessofGod, fromwhich itmust follow that this law was written in his heart.

Thatistosay,Godengravedinman’sheartsuchwisdomandknowledgeofhiswillandworks,andsuchintegrityinhissoul,andsuchfitnessinallitspowers,thathismindwasabletoconceive,andhisheartwasabletodesire,andhisbodywasabletoexecute,anythingthatwasacceptabletoGod; so that indeed he was able to keep all Ten Commandmentsperfectly.

Andtherefore, thoughGodrequires impossible thingsofman,he isnotunjust,nordoeshe injureus indoingso,becausehecommandedthemwhen they were possible. And though we have now lost our ability toperformit,becausewevoluntaryfellfromthestateofinnocenceinwhichwewerecreatedatfirst,Godhasnotlosthisrighttorequireofuswhatheoncegaveus.

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Christhasredeemedbelieversfromthecurseofthelaw

Nom.But,sir,youknowitwasourfirstparentsonlythatfellawayfromGodineatingthe forbiddenfruit,andnoneof theirposterity;howthencanitbetrulysaidthatwehavelostthatpowerthroughourownfault?

Evan. In answer to this, I ask you to consider that Adam, by God’sappointment,was not to stand or fall as a single person only, but as acommon public person, representing all mankind which would comefrom him. And therefore, if he had been obedient, and not eaten theforbiddenfruit,hewouldhaveretainedandkeptthatpowerwhichhehadby creation, for all mankind as well as for himself. Even so, by hisdisobedience in eating that forbidden fruit, he was disrobed of God’simage,andsohelostthatpower,forallmankindaswellasforhimself.

Nom.Whythen,sir,itwouldseemthatallmankindisundersin,wrath,andeternaldeath!

Evan.Yes,indeedbynaturetheyareso,“Forweknow,”saystheapostle,‘‘thatwhateverthelawsays,itsaystothosewhoareunderthelaw,thateverymouthmaybestopped,andalltheworldmaybecomeguiltybeforeGod,”Rom. 3.19; and again, he says, “Wehave chargedboth Jews andGentiles,thattheyareallundersin,”Rom.3.9.Andinanotherplacehesays,“Wewerebynaturechildrenofwrathaswellasothers,”Eph.2.3;and,lastly,hesays,“Sodeathpasseduponallmen,forallhavesinned,”Rom.5.12.

Nom.But,sir,Ibegyoutotellmewhetheryouthinkthatanyregenerate

mankeepsthecommandmentsperfectly,asyouhaveexpoundedthem.

Evan.No,notthemostsanctifiedmanintheworld.

Nom. Why then, sir, it would seem that not only natural men, butregeneratemenalso,areunderthecurseofthelaw.Forifeveryonethatdoes not keep the law perfectly is included under the curse; and ifregenerate men do not keep the law perfectly, then they must also beunderthecurse.

Evan.Theconclusionofyourargumentisnottrue.Forifby“regeneratemen”youmeantruebelievers,thentheyhavefulfilledthelawperfectlyinChrist; or ratherChrist hasperfectly fulfilled the law in them, andwasmadeacurseforthem;andsohehasredeemedthemfromthecurseof

thelaw,asyoumayseeinGal.3.13.490

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Nom. Well, sir, now I understand you, and have ever been of yourjudgment in that point, for I have always concluded that either amanhimself,orChrist forhim,mustkeepthe lawperfectly,orelseGodwillnotaccepthim.AndthereforeIhaveendeavouredtodothebestIcouldto perfectly keep the law; and what I failed in and came short of, IbelievedthatChristhasdoneitforme.

Evan.TheapostlesaysinGal.3.10,“Asmanyasareoftheworksofthelaw,areunderthecurse.”Andtruly,neighbourNomologista,ifImaysayitwithoutoffence, I fear that youare stillof theworksof the law, andthereforeyouarestillunderthecurse.

Nom.Why,sir,Iaskyou,whatdoesitmeantobe“oftheworksofthelaw”?

Evan.Tobeoftheworksofthelaw,isforamantolookfor,orhopetobejustifiedoracceptedinthesightofGod,forhisownobediencetothelaw.

Nom.Butsurely,sir,Ineverdidthat.ForthoughIwasignorantofwhatis required and forbidden in every commandment, I had an idea that Icameverynearperfectly fulfilling the law.Yet Inever thought Ididallthingscontainedin it;andthereforeInever lookedfor,norhoped,thatGod would accept me for my own obedience, without Christ’s beingjoinedwithit.

Evan. Then it seems that you did conceive that your obedience, and

Christ’sobedience,mustbejoinedtogether,andsoGodwouldacceptyouforthat.

Nom.Yes,indeed,sir,therehasbeenmyhope,andindeedthereisstillmyhope.

Evan. Ah, but neighbour Nomologista, as I told my neighbourNeophytus and others not long ago, so I tell you now: that just as thejusticeofGodrequiresaperfectobedience,soitrequiresthatthisperfectobediencebeapersonalobedience.That is, itmustbe theobedienceofonepersononly.Theobedienceoftwomustnotbeputtogethertomakeupaperfectobedience.Indeed,tosayitasitis,Godwillletnoonehaveahand in the justificationand salvationof anyman, exceptChrist alone;foras theapostlePeter says inActs4.12, “Nor is there salvation inanyother, for there is no other name under heaven given among menwhereby wemay be saved.” Believe it then, I beseech you, that ChristJesus will either be a whole Saviour, or he will be no Saviour; he willeithersaveyoualone,orhewillnotsaveyouatall.

Nom.But,sir,ifman’sobediencetothelawdoesnothelptoprocurehisjustificationandacceptancewithGod,thenwhydidGodgivethelawtotheIsraelitesonMountSinai,andwhyis itreadandexpoundedbyyouthatareministers’?Iwouldgladlyknowofwhatuseitis.

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Evan.TheapostlesaysinGal.3.19,“thatthelawwasaddedbecauseoftransgression.”Thatis,asLutherexpoundsit,“Thattransgressionsmightincreaseandbemoreknown,andseen;”orasPerkinsexpoundsit,“Forrevealingsin,anditspunishment;forbythelawcomestheknowledgeofsin,”asPaulsaysinRom.3.20.Andtherefore,whenthechildrenofIsraelconceived that they were righteous, and could keep all of God’scommandmentsperfectly,asmanifestedbytheirsayinginExo.19.8,“Allthat the Lord commands we will do, and be obedient,” the Lord gavethemthislaw,withtheintentthattheymightseehowfarshorttheycameofyieldingtheobediencewhichitrequires;andconsequently,howsinfultheywere.OurSaviouralsodealt thiswaywiththeyoungexpounderofthelawinMat.19.16,whoitseemswassickfromthesamedisease.“GoodMaster,” he says, “what shall I do that Imay inherit eternal life?” “Hedoes not,” says Calvin, “simply ask which way, or by what means heshouldcometoeternallife,butwhatgoodheshoulddotogetit.”Bythisit appears that he was a proud justiciary, someone who swelled in a

fleshlyopinionthathecouldkeepthe lawandbesavedby it.Thereforeheisworthilysenttothelawtoworkhimselfweary,andtoseehisneedtocometoChristforremedy.

Nowthen,ifyouwouldknowofwhatusethelawis,whyfirstletmetellyou that it is of special use to all those who have a conceit that theythemselves can do anything to procure their own justification andacceptance in thesightofGod; it is to let themsee,as inamirror, thattheycandonothinginthatcase.Andtherefore,seeingthatyouyourselfhave such a conceit, I beseech you to labour tomake use of it, that bydoingso,youmaybecompletelydrivenoutofyourselftoJesusChrist.

Nom.Believeme,sir,IwouldbegladifIcouldmakesuchagooduseofit;andtherefore,IbegyoutogivemesomedirectionshowImaydothat.

Evan.Why, first of all, Iwoulddesire you to consider, in that regard,thatallmankindwasatfirstcreatedinsuchanestateasIdeclaredtoyou.ThelawandjusticeofGodrequiresthatthemanwhoundertakes,byhisownobedience,toprocurehisjustificationandacceptanceinthesightofGod,

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eitherinwholeorinpart,mustbeascompletelyfurnishedwiththehabitofrighteousnessandtrueholiness,andbeasfreefromallcorruptionofnature,asAdamwasinthestateofinnocency.Thisistoavoidtheleastcorruptionbeingmingledwithanyofthosegoodactionswhichhedoes,andnot tohave the leastmotionofheart or inclinationofwill towardsanyofthoseevilactionswhichhedoesnotdo.

Secondly, Iwoulddesireyoutoconsiderthatneitheryounoranyotherman, while you live on earth, will be so furnished with perfectrighteousness and true holiness, or be so free from all corruptions ofnature,asAdamwasinthestateofinnocency.Thusnogoodactionwhichyoudowillbefreefromhavingsomecorruptionmingledwithit:norwillanyevil actionwhichyoudonotdo,be free fromsomemotionof yourheartorsomeinclinationofyourwill towards it.Andthereforeyoucando nothing towards procuring your justification and acceptance in thesightofGod.TheprophetDavid,wellconsideringthis,criesoutinPsalm143.2,“Donotenterintojudgmentwithyourservant,OLord!Forinyoursightnomanlivingshallbejustified.”Yes,andthismadetheapostlecryout,“OhwretchedmanthatIam,whoshalldelivermefromthebodyofthis death!” Rom. 7.24. Yes, and this made him desire to be found in

Christ, not having his own righteousness which is of the law, but thatwhichisthroughthefaithofChrist,Philip.3.9.

Nom.But,sir,IampersuadedtherearesomegoodactionswhichIdo,that are free from having any corruption at all mixed with them; andsomeevilactionswhichIdonotdo,towardswhichIhavenomotionofheart,orinclinationofwillatall.

Everyman’sbestactionsarecorruptedanddefiledwithsin.

Evan. Surely, neighbourNomologista, youdonot truly knowyourself.For I am confident that any man who truly knows himself, sees suchsecretcorruptionsofhisheart ineverydutyheperforms, that it causeshimtounfeignedlyconfessthatwhatevergoodactionhedoes,itisbutapollutedstreamfromamorecorruptfountain.Andwhateveryouoranyothermanconceives,it ismostcertainthatwhateversinisforbiddenintheword,orhasbeenpractisedintheworld,everymancarriesthatsininhis bosom; for all have equally sinned in Adam; and therefore originallustisequallyfoundinall.

Nom.Sir,Icanhardlybepersuadedofthis.

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Evan.Well,neighbourNomologista,Icannottellhowitiswithyou.Butformyownpart, I tell you truly that I findmyknowledge is corruptedanddefiledwithignoranceandblindness;andmyfaithiscorruptedanddefiled with doubt and distrust; and my love to God is very muchcorruptedanddefiledwithsinfulself-loveandlovefortheworld;andmyjoyinGodisgreatlycorruptedanddefiledwithcarnaljoy;andmygodlysorrowisverymuchcorruptedanddefiledwithworldlysorrow.

And I find my prayers, my hearing, my reading, my receiving of thesacrament, and like duties, are very much corrupted and defiled withdulness,drowsiness,sleepiness,wanderingandworldlythoughts,andthelike.

AndIfindmysanctifyingoftheLord’snameisverymuchcorruptedanddefiledbythinkingandspeakinglightlyandirreverentlyofhistitles;andby thinking, if not by speaking, grudgingly against some acts of hisprovidence.

AndI findmysanctifyingof theLord’sday isverymuchcorruptedanddefiled,bysleepingtoolonginthemorning,andbyworldlythoughtsand

words,ifnotbyworldlyworks.

And I find that all theduties that Ihaveperformed, either towardsmysuperiors or inferiors, have been corrupted anddefiled, eitherwith toomuchindulgence,ortoomuchseverity,orwithbasefears,orbasehopes,orsomeself-endandby-respect.

And I find that all my duties that I have performed, either for thepreservationofmyownoranother’s life,chastity,goods,orgoodname,havebeenverymuchcorruptedanddefiled,eitherwithadesire formyownpraise,ormyownprofithere,or toescapehell andobtainheavenhereafter;sothatIseenogoodactionwhichIhaveeverdonethatisfreefromhavingsomecorruptionmixedwithit.

Andasforthemotionofmyheart,andtheinclinationofmywilltowardsthatevilwhichIhavenotdone,itisalsomanifest;forthoughIhavenotbeenguiltyofidolatry,eitherinmakingorworshippingimages,yethaveInot been free from carnal imaginations ofGod inhisworship, nor freefromwill-worship.

AndthoughIhavenotbeensoguiltyofprofaningthenameoftheLordinsuchagrossmannerassomeothershavebeen,yetIhavenotbeenfreefromaninclinationofheart,anddispositionofwilltoit;forIhaveboththoughtandspokenirreverentlyofhistitles,attributes,word,andworks,yes,anddosomanytimestothisday.

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And though now I do not so grossly profane the Lord’s day, asmaybeothershavedone,andstilldo,yetIhavedoneitgrosslybefore.Yes,andIstillfindaninwarddispositionofheart,andaninclinationofwill,bothtoomit those duties which tend to sanctify it, and to do those worldlyactionswhichtendtoprofaneit.

AndthoughwhenIwasachildandyoung,Ididnotsogrosslydishonouranddisobeymyparentsandother superiorsasothersdid,yet Ihadaninclinationof heart and a disposition ofwill to it, asmanifestedbymystubbornness,andbynotyieldingwillingobediencetotheircommands,norsubmittingpatientlytotheirreproofsandcorrections.

AndthoughitmaybethatIhavedonemoreofmydutytomyinferiorsthansomeothershavedone,yetIhavefoundaninclinationofheart,anda disposition of will, many times to omit those duties which I haveperformed;sothatasitwere,Ihavebeengladtoconstrainmyselftodo

whatIhavedone.

AndthoughIhavenotbeenguiltyofthegrossactofmurder,yetIhavehad,andstillhave,aninclinationofheartandadispositionofwilltoit,inthatIhavebeen,andstillam,manytimessubjecttorash,unadvised,andexcessiveanger;yes,Ihavebeenandstillamatvarioustimes,wrathfulandenvioustowardsotherswhooffendme.

AndthoughIneverwasguiltyofthefoulandgrossactoffornicationoradultery,yetIhavehadaninclinationofheart,andadispositionofwilltoit, in that I have not been free from filthy imaginations, unchastethoughts,andinwardmotionsandadesireforuncleanness.

AndthoughIwasneverguiltyofthegrossactofstealing,yethaveIhadan inclination of heart, and a disposition of will to it, in that I haveneitherbeenfreefromdiscontentednesswithmyownestate,norfromacovetousdesireforthatwhichbelongstoanother.

AndthoughIneverborefalsewitnessagainstanyman,yetIhavehadaninclinationofheartanddispositionofwill to it, in that Ihavenotbeenfree fromcontemning,despising,and thinking toobaselyofothers;norhave I been free from evil surmisings, groundless suspicions, and rashjudgingofothers.

Andnow,neighbourNomologista,Iaskyoutotellmewhetheryouthinkthatsomeofthesecorruptionsareinyou,whichyouhearareinme.

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Nom.Yes,believeme,sir,Imustconfessthatsomeofthemare.

Theleastsinfulthoughtmakesmanliabletoeternaldamnation.

Evan. Well, even if you have only one of them in you, I ask you toconsiderthatherebyyoutransgressoneoftheTenCommandments;andtheapostleJamessays,that“Whoeverwouldkeepthewholelaw,andyetoffendsinonepoint,isguiltyofall,”James2.10.Andcalltomind,Ialsoaskyou,thatacurseisdenouncedagainstallthosewhodonotcontinuein“allthingswhicharewritteninthebookofthelaw,todothem.”Mind,Iaskyou,“that itdoesnotcontinue inall things:”so thatalthoughyoucoulddoallthatthelawrequiresforatime,andavoidallthatitforbids,and do that ever so exactly, yet if you do not continue doing it, buttransgressthelawonlyonceinallyourlife,andonlyinonethought,you

have therebybecome subject to the curse,which, as youhaveheard, iseternaldamnationinhell.

No, letme saymore: even if youhadnever yet transgressed the law inyourwhole lifeup tonow,notsomuchas the least thought,norwouldever do so while you live, yet you would thereby come far short ofperfectlyfulfillingthelaw;andsoconsequentlyyouwouldcomeshortofyourjustificationandacceptanceinthesightofGod.

Nom.Thatisverystrangetome,sir,forwhatmorecanberequired,orwhatmorecanbedone,thanyieldingperfectandperpetualobedience?

Evan.That is true indeed; there isnomorerequired,norcanmorebedone;yetyoumustunderstandthatthelawrequirespassiveobedienceaswellasactive,sufferingaswellasdoing; forourcommonbondenteredintoforusall,byGod’sbenefitstowardsthefirstman,hasbeenforfeitedby his disobedience, both in respect to himself and to all mankind.Therefore,eversincethefallofman,the lawandthe justiceofGodnotonlyrequirethepaymentofthedebt,butalsopaymentoftheforfeiture.

Notonlyisperfectdoingrequiredofhim,butalsoperfectsuffering.491“In

theday that you eat of it, you shall die thedeath,” says theLord,Gen.2.17. No, let me tell you still more: in order for justice, the forfeitureshouldbepaidbeforethedebt;perfectsufferingshouldgobeforeperfectdoing, because all mankind, by reason of that first and greattransgression,areatoddsandenmitywithGod.Allofthemarechildrenofhiswrath.AndthereforeGod,sayingthiswithholyreverence,cannotbereconciledtoanyman,beforeafullsatisfactionismadetohisjustice

byaperfectsuffering,Col.1.21.492Perfectsuffering,then,isrequiredfor

reconciling man to God, Eph. 2.3,493 and setting him in the same

condition he was in before his fall; and perfect doing is required forkeepinghiminthatcondition.

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Nom.And,sir,ismanasunabletopaytheforfeitureasheistopaythedebt? Imean, is he as unable to suffer perfectly, as he is unable todoperfectly?

Evan. Yes indeed, every bit as unable. For man’s sin in eating theforbidden fruit was committed against God; and God is infinite andeternal;and theoffence isalwaysmultipliedaccording to thedignityofthepersonagainstwhomitiscommitted.Thusman’soffencemustbean

infiniteoffence,andthepunishmentmustbeproportionatetothefault.Thereforeaninfiniteandeternalpunishmentisrequiredatman’shands,or else a temporal punishment that is equal and corresponds to theeternal.Now,man cannot sustain eternalpunishment, because thenhewould never be delivered — he would be forever satisfying, and neverhavesatisfied.Thissatisfaction is like thepunishmentof thedevilsanddamned men in hell, which shall never have an end. And a temporalpunishment cannot be equivalent to eternal either, because the powerandvigourofnocreatureissuchthatitmaysustainafiniteandtemporalpunishment, equivalent to an infinite and eternal one. For the creaturewouldbewasted,consumed,andbroughttonothingsoonerthanitcouldsatisfy the justice of God by this means. Therefore we may certainlyconclude that noman can satisfy the law and justice of God, either byactiveorbypassiveobedience;andconsequently,nomanwillbejustifiedandacceptedinthesightofGodbyhisowndoingsorsufferings.

Nom.Sir,Iseeitclearly,andIamfullyconvincedofit,andIhopeIwillmakeuseof it.Butsir, istherenootherusetobemadeofthelawthanthis?

Evan.Yesindeed,neighbourNomologista.Youmustnotonlylabourbythis toseeyourown insufficiency toprocureyourown justificationandacceptance in the sightofGod—even though that is the chiefuse thatanyunjustifiedpersonoughttoendeavourtomakeofit—butyoumustalso endeavour tomake it a rule of direction for you, in your life andconduct.

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Nom. But sir, if I cannot by my obedience to the law, do anythingtowards procuringmy own justification and acceptance in the sight ofGod,orwhichIconceive is thesamething, if Icandonothing towardsprocuringmyowneternalsalvation,thenIthinkanythingIdowouldbeinvain,forIcannotseeanygoodthatIwillgetbyit.

Thoughmancannotbejustifiedbyhisobediencetothelaw,yethisobedienceshallnotbeinvain

Evan.No,neighbourNomologista,itwillnotbeinvain;foreventhoughyoucannotbyyourobediencetotheLaw,doanythingtowardsprocuringyour own justification or eternal salvation— yes, and even if youwerenever tomake use of it to be driven out of yourself to JesusChrist for

justificationandeternal salvation,butwereeverlastingly condemned—yetletmetellyouthis:themoreobedienceyouyieldtothelaw,theeasieryourcondemnationwillbe.Fornoman,howeverexactlyandstrictlyhewalksaccordingtothelaw,willtherebyeitherescapethetormentsofhell,orobtain the joysofheaven.Yet themoreexactlyandstrictlyanyman

walksaccordingtothelaw,theeasierhistormentswillbe,Mat.11.22.494

So though you cannot obtain the uneasiest place in heaven by yourobediencetothelaw,youmayobtaintheeasiestplaceinhellbyit.Andtherefore your obediencewill not be in vain.No, letme tell youmore:althoughbyyourobediencetothelaw,youcanneitherescapethathell,norenjoythatheaventhatisintheworldtocome,yetyoumaytherebyescapethathell,andenjoythatheavenwhichistobehadinthispresentworld.For theLorddeals soequallyand justlywithallmen, thateverymanwillbesuretoreceivehisdueathishands.Everymanwhoistrulyjustified in the sight of God by faith in Christ’s blood, shall for thatblood’ssake,besureofthejoysofheaven,eventhoughhislifemaynotbeconformabletothelawinmanyrespects,evenafterbelieving.Yetthemoreunconformablehis life is to it, themorecrossesandafflictionshe

willbesuretomeetwithinthislife,Psalm89.30-32.495Evenso,noman

who is not justified by faith in Christ’s blood will either escape thetormentsofhell,orattainthejoysofheaven—howeverconformablehislifemaybetothelaw.Yetthemoreconformablehislifeistoit,thelesshewillhaveofmiseries,andthemorehewillhaveoftheblessingsofthislife. For it is not to unjustified men that the Lord speaks in Isa. 1.19(though I suppose not only to them), saying, “If you are willing and

obedient,youwilleatthegoodthingsoftheland.”496

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DoesnottheLordinthefifthcommandmentpromisetheblessingoflonglifetoall inferiorsthatareobedienttotheirsuperiors?Andmaywenotobserve,and is itnot foundtruebyexperience, that thosechildrenwhoaremostcareful todotheirdutiestotheirparents,arecommonlymorefreebothfromtheirparents’corrections,andtheLord’scorrections?Andaretheynotlikewiseblessedwithobedientchildrenthemselves,andalsotaste of their parents’ bounty, and the Lord’s bounty, as touching theblessingsofthislife,morethanotherswhoaredisobedient?Andmaywenotobserve, and is it not found trueby experience, that those servantswhoaremostfaithfulanddiligentintheirpositionsarecommonlymore

freeeitherfromtheLord’sortheirmasters’corrections,andarelikewiserewarded with such servants themselves, and with other temporalblessingsbothfromtheirmastersandfromtheLord,thanotherswhoarenotso?Andmaywenotobserve,andisitnotfoundtruebyexperience,that those wives who are obedient and subject to their husbands, arecommonlymore free from their frowns, checks, and rebukes—at leasttheyaremoreblessedwithpeaceofconscienceandagoodname—thanotherswho are not so?Andmaywe not observe that ourmore honestmen,whoforthemostpartlivewithoutcommittinganygrosssinagainstthelaw,arecommonlymoreexemptedfromtheswordofthemagistrate,andhavemanyearthlyblessings,moreinabundance,thanthosewhoaregrosssinners?AndtheScribesandPharisees,whowerestrictobserversof the law in regard to theoutwardman,werenot losersby it. “Truly,”saysourSaviour,“Isaytoyou,theyhavetheirreward,”Mat.6.2.Sothatstill,yousee,yourobedience to the lawwillnotbe invain.Therefore, IaskyoutodoyourbesttokeeptheTenCommandmentsasperfectlyasyou can. But above all, I beseech you, be careful to consider what hasbeensaidtouchingthespecialuseofthelawtoyou;sothatthroughthepowerfulworking ofGod’s Spirit, itmay become an effectualmeans todriveyououtofyourself,toJesusChrist.

Oh, consider, in the first place, what a great number of duties arerequiredandwhatagreatnumberofsinsare forbidden ineveryoneoftheTenCommandments!Andinthesecondplace,considerhowmanyofthose duties you have omitted, and how many of those sins you havecommitted. And in the third place, consider that there has beenmuchcorruptionmixedwitheverygooddutywhichyouhavedone,sothatyouhavesinnedindoingwhatinitselfisgood;

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andthatyouhavehadaninclinationofheartandadispositionofwilltoeverysinthatyouhavenotcommitted,andsoyouhavebeenguiltyevenof all those sins which you have not done. And in the fourth place,consider that the law pronounces a curse on everyone who does notcontinue in all things which are written in the book of the law, to dothem. And then, in the fifth place, make application of the curse toyourself, by saying in your heart, if everyone is cursed who does notcontinue in all things, then surely I am cursed,who have continued innothing. And then, in the sixth place, consider that before you can bedeliveredfromthecurse,thelawandjusticeofGodrequiresthattherebe

aperfectsatisfactionmadebothbypayingthedebtandtheforfeituretotheveryutmost farthing—perfectdoingandperfect sufferingarebothrequired.And then, in the last place, consider that you are so far frombeingable tomakeaperfect satisfaction, thatyoucandonothingatalltowards it, and therefore, of yourself, you are in amostmiserable andhelplesscondition.

Nom.Well, sir, Inowplainly see that Ihavebeendeceived, for I trulythoughtthattheonlyreasonwhytheLordgavethelaw,andwhyyouthatare ministers show us what is required and forbidden in the law, hadbeenthatallmenmight therebycometoseewhat themindandwillofthe Lord is, and be exhorted and persuaded to lead their livesaccordingly.AndIalsotrulythoughtthatthemoreanymanstrivedandendeavouredtoreformhislifeaccordingly,themoreheprocuredtheloveandfavourofGodtowardshim,andthemoreGodwouldblesshim,anddohimgood,bothinthisworldandintheworldtocome.Yes,andIalsotruly thought that itwas inman’s power to come very near the perfectfulfilling of the law, for I never read or heard anyminister show howimpossibleitisforanymantokeepthelaw,normakeanymentionofanysuchuseofthelaw,asyouhavedonethisday.

Manisnaturallyapttothinkhemustdosomethingtowardshisownjustification,andactaccordingly

Evan. Surely, neighbour Nomologista, these have been not only yourthoughts,butalsothethoughtsofmanyothermen.For it isnatural forevery man to think that he must and can procure God’s favour andeternalhappinessbyhisobediencetothelaw,oratleasttothinkhecandosomethingtowardsit.Fornaturallymenthinkthatthelawrequiresnomorethantheexternalact;andthereforeitisinman’spowertokeepitperfectly. Is it not an ordinary and common thing formen, when theyhearorreadthatthereismorerequired

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andforbiddeninthelawthantheywereawareof,tothinktothemselves,‘Surely,Iamnotright.IhavetransgressedthelawmorethanIthoughtIhad, and therefore God is more angry withme than I thought he hadbeen.Therefore,topacifyhisangerandprocurehisfavourtowardsme,Imust repent, amend, anddobetter. Imust reformmy life according tothe law, and so by my future obedience, make amends for my formerdisobedience.’ And if thereupon they attain to any good measure of

outwardconformity,theythinktheycomeneartheperfectfulfillingofthelaw.If itwerenot that thedoctrineof theChurchofEnglandis thatnoman can fulfil the law perfectly, and that none but Papists say thecontrary,theywouldboththinkandsaytheydid—orhopedtheywould— keep all the commandments perfectly. And on occasion of theiroutward reformation according to the law, they think (yes, andsometimessay)theyareregeneratemenandtrueconverts,andthatthebeginning of their reformation was the time of their new birth andconversion to God. And if these men confess they are sinners, it isbecause theyhearallothersconfess they themselvesaresinners, ratherthanoutofanytruesightandknowledge,sense,or feelingtheyhaveofanyinwardheart-corruption.Andiftheyacknowledgethatamanisnottobejustifiedbytheworksofthelaw,butbyfaithinChrist,itisbecausetheyhavehearditpreached,orbecausetheyreaditintheBibleorsomeother book, rather than because of any imperfection which they see intheir own works; or any need they see for the righteousness of JesusChrist.Andiftheydoseeanyimperfectionintheirownworks,andanyneedfortherighteousnessofJesusChrist,thentheyimaginethat,aslongastheirheartsareuprightandsincere,andtheydesireandendeavourtodotheirbesttofulfilthelaw,Godwillacceptwhattheydo,andmakeuptheirimperfectobediencewithChrist’sperfectobedience;andsohewilljustify and save them. But all thiswhile, their ownworksmust have ahandintheirjustificationandsalvation;andsotheyarestilloftheworksofthe law,andthereforeunderthecurse.TheLordbemercifulbothtoyouandthem,andbringyouundertheblessingofAbraham!

Nom. Sir, I thank you for your goodwishes towardsme, and for yourgreatpainswhichyouhavenowtakenwithme;andsoIwillatthistimetakemyleaveofyou;onlyIwish,ifitmightnotbetoomuchtrouble,thatyouwouldbepleasedatyourleisure,togivemeinwritingacopyofwhatyouhavesaidthisdayconcerningthelaw.

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Evan.Well,neighbourNomologista,thoughIcanhardlysparesomuchtime,yetbecauseyoudesireit,andinhopethatyoumayreceivegoodbyit,Iwillbeforelong,findtimetoaccomplishyourdesire.

Neo.Iaskyou,neighbourNomologista,tarryalittlelongerandIwillgowithyou.

Nom.No,Imustbegone;Icanstaynolonger.

Evan. Then farewell, neighbour Nomologista, and the Lordmake youseeyoursins!

Nom.TheLordbewithyou,sir.

Neo.Wellsir,nowIhopeyouhavefullyconvincedhimthathecomesfarshortofkeepingallthecommandmentsperfectly.Ihopehewillnolongerbe sowell conceited of his own righteousness as he has formerly been.Butnow,sir,IaskyoutotellmebeforeIdepart,whetheryouwouldhavemeendeavourtomakethesameuseofthelawwhichyouadvisedhimtomake.

Evan.No,neighbourNeophytus,Idonotlookatyouasanunbeliever,asIdidhim.Rather,IlookatyouasonewhohasalreadybeendrivenoutofyourselftoJesusChristbythelaw.Ilookatyouasatruebeliever,andasapersonalreadyjustifiedinthesightofGod,byfaithinChrist.AndsoIlookatyouasonewhoisneithertoquestionyourinheritanceinheaven,nortofearyourportioninhell.AndthereforeIwillnotpersuadeyoutolabourtoyieldobediencetothelaw,bytellingyouasItoldhim,thatthemoreobedientyouaretoit,theeasiertormentsyouwillhaveinhell.NorwouldIhaveyouapplythecurseofthelawtoyourself,asIadvisedhimtodo.Forifyoutrulyandthoroughlybelieve,asGodrequiresyouto,thatJesus Christ— the Son of God and your Surety (1John 3.23)— by hisactiveandpassiveobedience,hasfullydischargedandpaidboththedebtand the forfeiturewhich the lawand justiceofGodobliged you topay,thenyouwillnotyieldobediencetothelaw,topaywhatyoutrulybelieveisfullypaidanddischargedalready.Andifyoudonotyieldobediencetothelawtodischargethat,thendonotyieldobediencetothelawinhopesofbeingmadejustthereby,orjustifiedinthesightofGod.Andifyoudonot yield obedience to the law in hopes of beingmade just thereby, orjustifiedinthesightofGod,thenyouarenotoftheworksofthelaw.

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And if youarenotof theworksof the law, thenareyounotunder thecurseofthelaw;andifyouarenotunderthecurseofthelaw,thenyoumustnotapplythecursetoyourselfAndtherefore,wheneveryoueitherhearorreadthesewords,“Cursediseveryonewhodoesnotcontinueinallthingswhicharewritteninthebookofthelaw,todothem,”andyourconsciencetellsyouthatyouhavenot,anddonotcontinueinallthings,and that therefore you are accursed— thenmake use of the curse, bytakingtheopportunitytoclingmorecloselytoChristbyfaith,andsay,O

law,yourcurseisnottocomeintomyconscience!Myconscienceisfreedfromit!ForthoughitistruethatIhavenotcontinued“inallthingswhichare written in the book of the law, to do them,” yet my Surety, JesusChrist,hascontinuedinallthingsforme.SothatalthoughIamunabletopayeither thedebtor the forfeiture, yethehaspaid themboth forme,andsohehasdischargedmefromthecurse;andthereforeIdonotfearit.

Neo.But,sir,thoughIamabeliever,andsoIamsetfreefromthecurseof the law, yet I suppose I should endeavour to do some of what isrequired,andtoavoidwhateverisforbiddeninthelaw.

Evan. Yes, neighbourNeophytus, that you should indeed. Formind, Ibeg you, that this is how the case stands: as soon as any man trulybelieves,andsoisjustifiedinthesightofGod,theholyGhost,fromthetestimonyofholywrit,warrantsustoconceivethatJesusChrist,thatis,GodinChrist,deliverstohimwhateverisrequiredandforbiddenintheTenCommandments.Jesussays,Col.2.14;Eph.2.15,“Thishand-writing,this law of commandments, was held against you and contrary to youwhileitwasinthehandsofmyFatherashestoodinrelationtoyouasaJudge;itwasnotcancelled,butithadthecurseorpenaltyannexedtoit,

Isa.38.14.497Andsoithadpowertoconvince,accuse,condemn,andbind

you over to punishment. I who undertook it for you and became yourSurety (Heb. 7.22), have paid the principal debt; and I have alsoansweredtheforfeiturewhichlayagainstyouforthebreachofthatbond;andmyFatherhasdelivereditintomyhands.Ihaveblottedoutthecurseorpenalty, so thatnotone letteror tittle remains for you to see.Yes, Ihavetakenitoutofyourway,andfastenedittomycross.Yes,Ihavetornit inpieceswiththenailsofmycross,sothat it isaltogetherfrustrated,andhasnoforceatallagainstyou.

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Yetnotwithstandingthemattercontainedinthislaw,eventhosepreceptsandprohibitionswhichIhavenowdeliveredtoyou,arethemindandwillofmy Father, and the eternal and unchangeable rule of righteousness,and thatwhich is inmy heart, Psalm 40.8; yes, and thatwhich I havepromisedtowriteintheheartsofallthosewhoaremine,Jer.31.33;yes,andthatwhichIhavepromisedtomakethemyieldwillingobedienceto,Psalm110.3.IandmyFatherthereforecommendittoyou,asthatruleofobediencebywhichyouaretoexpressyourloveandthankfulnesstous,

forwhatwehavedoneforyou.AndthereforeIwillsaynomoretoyouexcept this, ‘If you loveme, keepmy commandments,’ John 14.15.Andyouaremyfriend,‘IfyoudowhateverIcommandyou,’”John15.14.

Neo. But sir, does God in Christ require perfect obedience to all TenCommandments,asyouhaveexpoundedthemthisday?

ChristrequiresthatbelieversdesireandendeavourtoyieldperfectobediencetoalltheTenCommandments

Evan.Ianswer,yes.ForthoughGodinChristdoesnotrequireofyouoranytruebeliever,anyobediencetothelawatall,bywayofsatisfactiontohisjustice—forChristhasfullydonethatalready—yethedoesrequirethateverytruebelieverpurpose,desire,andendeavourtodotheirbesttokeep all Ten Commandments perfectly, as I have expounded them thisday.WitnesswhatChristhimselfsaysinMat.5.48:“Beperfecttherefore,asyourFatherwhichisinheavenisperfect.”

Neo.But,sir,doyouthinkit ispossibleformeoranyotherbelievertokeep the commandments perfectly, as you have expounded them thisday?

Evan.Ono!YouandI,andallotherbelievers,haveandwillhavecauseto say with the apostle, Philip. 3.12, “Not as though I had alreadyattained,orwerealreadyperfect.”

Neo.ButwillGodinChristacceptmyobedience,ifitisnotperfect?

Evan. Yes, neighbour Neophytus. Being a justified person, and it notbeing for justification, but for child-like obedience, I may say to youwithoutfearofdanger,thatGodwillacceptthewillforthedeed,andhe“willspareyouasamanspareshisownsonwhoserveshim,”Mal.3.17.Yes,asafatherpitieshischildren,sotheLordwillpityyou,“forheknowsyourframe,heremembersthatyouaredust,”Psalm103.13,14.Indeed,hewillnotonlyspareyouandpityyouforwhatyoudonotdo,buthewillalsorewardyouforwhatyoudo.

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Neo.Doyousayso,sir?ThenIbeseechyou,tellmewhatthisrewardwillbe.

Believersshallberewardedfortheirobedience,andwithwhat

Evan.Why,iftherearedegreesofgloryinheaven,assome,bothgodly

and learned, have conceived there is, then I tell you that the moreobedientyouare to the law, themoreyourglorywillbe inheaven.Butbecause degrees of glory are disputable, I cannot assure you of that.However, youmayassureyourselfof this: that themoreobedienceyouyield to the Ten Commandments; and the more you please your most

graciousGodand lovingFather inChrist, 1Sam. 15.22;498 and themore

yourconsciencewitnesses thatyoupleaseGod; thequieteryouwill feelyourconscience,andthemoreinwardpeaceyouwillhave.Accordingtothe Psalmist, “Great peace have those who love your law, and nothingshall make them stumble.”Psa 119.165 For though faith in the blood ofChrist has made your peace with God as a Judge, yet obedience mustkeep your peace with him as a Father. Yes, the more your consciencewitnesses that you do what pleases God, themore encouragement youwill have, and the more confidently you will approach God in prayer.“Beloved,”saysthelovingapostle,“ifourheartsdonotcondemnus,thenwehaveboldnesstowardsGodinprayer,”1John3.21;forthoughfaithinthebloodofChrist takesawaythatguiltwhichsubjectsyoutothe legalcurse, yet obedience must take away that guilt which subjects you tofatherly displeasure. Furthermore, you are to know that the moreobedience you yield to the Ten Commandments, the more temporalblessings, outwardprosperity, and comfort youwill have in this life, inthe ordinary course of God’s dealing. “Oh!” says the Lord, “that mypeople had hearkened to me, and Israel had walked in my ways! Hewouldsoonerhave fed themwith the finestofwheat,andIwouldhavesatisfied youwith honey out of the rock.” Psa 81.13, 16 Besides, themoreobedienceyouyieldtotheTenCommandments,themoregloryyouwillbring to God, according to what our Saviour said in John 15.8, “MyFatherisglorifiedinthis,thatyoubearmuchfruit.”

Toconclude, themoreobedienceyouyield to theTenCommandments,themoregoodyouwilldotoothers,accordingtowhattheapostlesaidinTit. 3.8, “This is a faithful saying, and I would have you affirm thesethingsconstantly,thatthosewhohavebelievedinChristmightbecarefultomaintaingoodworks;thesethingsaregoodandprofitableformen.”

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Neo. But, sir, what if I were not to purpose, desire, and endeavour toyield obedience to all the Ten Commandments, as you say the Lordrequires;whatthen?

Evan.Why,then,althoughitistruethatyouhavenocausetofearthatGod will proceed against you as a wrathful judge proceeds against amalefactor,yetyouhavecausetofearthathewillproceedagainstyouasa displeased father does against an offending child. That is to say,althoughyouhavenocausetofearthathewillun-justifyyou,andun-sonyou,anddepriveyouofyourheavenlyinheritance,andinflictthepenaltyof the Law ofWorks on you, and thus condemn you— for the apostlesays,“ThereisnocondemnationtothosewhoareinChristJesus,”Rom.8.1—yet youhave cause to fear thathewillhidehis fatherly face, andwithdrawthelightofhiscountenancefromyou;andthatyourconsciencewilleveraccuseanddisquietyou.Ifitdoes,thenyouwilldrawback,andbe afraid to ask anything of God in prayer. For even as a child, whoseconsciencetellshimthathehasangeredanddispleasedhisfather,willbeunwilling to come into his father’s presence, especially to ask him foranythingthathewants,evensoitwillbewithyou.Andbesidesthis,youwillbesuretobewhippedandscourgedwithmanybodilyandtemporalchastisements and corrections, according to what is said concerningJesus Christ and his seed, even true believers and justified persons.Psalm89.30-33,“Ifhischildrenforsakemylaw,anddonotwalkinmyjudgments; if they break my statutes, and do not walk in mycommandments, then Iwill visit their transgressionswith the rod, andtheir iniquities with stripes. Nevertheless, I will not utterly take mylovingkindnessfromhim,norallowmyfaithfulnesstofail.”

Therefore, neighbour Neophytus, to apply these things to you a littlemoreclosely,andtoconclude,letmeexhortyouthatwhenyougethome,call to mind and consider every commandment as you heard themexpounded this day, and resolve to endeavour to do them accordingly.And always take notice how, and in what, you fall and come short ofdoingwhatisrequired,andofavoidingwhatisforbidden.Andespeciallybe careful todo thiswhenyouare called tohumbleyourselfbefore theLord in fastingandprayer, andupongoing to receive the sacramentoftheLord’sSupper.Andsoyouwillmakearightuseofthelaw.

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Neo.And,sir,whywouldyouhavememoreespeciallytakenoticeofmysinswhen I am called tohumblemyself before theLord in FASTING andPRAYER?

Inwhatmannerbelieversaretoconfesstheirsins

onadayofhumiliation

Evan.Becausethemoresinfulyouseeyourselftobe,themorehumbleyourheartwillbe;andthemorehumbleyourheart is, themore fityouwill be to pray, and the more the Lord will regard your prayers.Therefore, when the Lord calls you to humble yourself in fasting andprayer on the occasion of some heavy and sore affliction, either felt orfearedtocomeuponyourself,orontheoccasionofsomesorejudgmentandcalamity,eitherfeltorfearedtocomeuponthenationorplacewhereyou live, then take the opportunity tomeditate, and consider seriouslywhatdutiesarerequired,andwhatsinsareforbiddenineveryoneoftheTenCommandments.And then considerhowmanyof thoseduties youhaveomitted,andhowmanyofthosesinsyouhavecommitted.Consideralsothesinfulmannerinwhichyouperformedthoseduties,andthebaseand sinful endswhich you had in performing them.Consider also howmanysinfulcorruptionsthereareinyourheart,whichbreakforthinyourlife;andthenaturaldispositionofyourheart toeverysinwhichyoudonot commit; and then consider that although the sins which you nowcommitarenotatransgressionoftheLawofWorks,becauseyouarenotnowunderthelaw,Rom.6.14;yettheyareatransgressionoftheLawofChrist,becauseyoustillareunderthatlaw,1Cor.9.21.Andthoughtheyare not committed against God as he stands in relation to you as awrathfulJudge,yettheyhavebeencommittedagainsthimashestandsinrelationtoyouasamercifulandlovingFather.Andthoughtheydonotsubject you to the wrath of a Judge, nor to the penalty of the Law ofWorks, yet they subject you to the anger and displeasure of a lovingFather,andtothepenaltyoftheLawofChrist.

Whereupon,drawneartoGodbyprayer,speakingtohiminthismanner:

“Omerciful and loving Father! I acknowledge that the sins which IcommittedbeforeIwasabeliever,wereatransgressionoftheLawofWorks, because I was then under that law; yes, and they werecommittedagainstyou,asyoustoodinrelationtomeasajudge;andthereforeyoumightmost justlyhave inflicted thecurseorpenaltyoftheLawofWorksuponme,andsohavecastmeintohell.

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Butseeingthatyouhaveenabledmetobelievethegospel—namely,that you have been pleased to give your own Son Jesus Christ toundertake[obedienceanddeath]forme,tobecomemySurety,totake

mynature uponhimself, and bemade under the law, to redeemmefromunderthelaw,Gal.4.4,and3.13;Rom.5.10;andbemadeacurseforme,toredeemmefromthecurse,andtoreconcilemetoyoubyhisdeath —I now know it does not stand with your justice to proceedagainstmebyvirtueoftheLawofWorks,andsocastmeintohell.

Nevertheless, Father, I know that the sins which I have committedsince I believed, have been a transgression of the Law of Christ,because I am still under that law: yes, and I acknowledge that theyhavebeencommittedagainstyou,evenagainstyou,mymostgracious,merciful, and loving Father in Jesus Christ, and that it is thereforefitting that you should express your fatherly anger and displeasuretowards me for these sins which your law has revealed to me, inbringing this affliction upon me, or this judgment on the place ornation in which I live. However, Father, knowing that your fatherlyanger towards your children is nevermixedwith hatred, but alwayswithlove,andthatinafflictingthemyouneverintendanysatisfactionfor your own justice, but their amendment — purging out theremainder of those sinful corruptions which are still in them, andconforming them to your own image— I therefore come to you thisday,tohumblemyselfbeforeyou,andtocalluponyourname,notforanyneedorpowerthatIconceiveIhavetosatisfyyour justice,ortoappeaseyour eternalwrath, and to freemy soul fromhell; for that Ibelieve Christ has fully done forme already. But I do it in hopes totherebypacifyyourfatherlyangeranddispleasuretowardsme,andtoobtain theremovalof thisafflictionor judgmentwhichI feelor fear.Therefore I beseech you to pardon and forgivemy sins, which havebeenthecauseofit;yes,Ibegyounotonlytopardonthem,butalsotopurgethem,sothatthismaybethefruitofit:takingawaymysin,andmakingmeapartakerof yourholiness.And then,Lord, remove thisafflictionandjudgmentwhenitisyourwillandpleasure.”

ThusIhaveshownyouthereasonwhyIwouldhaveyoumoreespeciallytake notice of your sins,when you come to humble yourself before theLordinfastingandprayer.

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Neo.And,sir,whywouldyouhavemetakenoticeofmysinswhenIgotoreceivethesacramentoftheLORD’SSUPPER?

Whyandtowhatendbelieversaretoreceive

thesacramentoftheLord’sSupper

Evan.Becausethemoresinfulyouseeyourselftobe,themoreyouwillseetheneedyouhaveofChrist;andthemoreyouseetheneedyouhaveofChrist,themoreyouwillprizehim;andthemoreyouprizeChrist,themore youwill desirehim; and themore youdesireChrist, themore fit

andworthyyouwillbetoreceivethesacrament.499

Therefore,when you are determined to receive the sacrament, take theopportunitytoexamineyourselfastheapostleexhortsyou,tobeholdthefaceofyoursoulinthemirrorofthelaw,tolayyourheartandlifetothatrule, as I directed you before. Then think with yourself and communewithyourownheart,andspeaklikethisinyourheart:“ThoughIbelievethat allmy sins are freely and fully pardoned and forgiven for Christ’ssake,sothatIwillneverbecondemnedforthem,yetIdonotsofullyandcomfortablybelieve it as I should; rather, I sometimesquestion it.Andbesides,thoughmysinsdonothavedominionoverme,yetIfeeltheyaretooprevalent inme, and Iwould gladlyhavemorepower and strengthagainstthem;Iwouldgladlyhavemygracesstrongerandmycorruptionsweaker.Therefore,knowing that in thesacramentof theLord’sSupper,Christsealstometheassuranceofthepardonandforgivenessofallmysins; yes, and knowing that the death and bloodshed of Jesus Christ,whichisrepresentedthere,hasinitbothapardoningandpurgingvirtue;yes, and knowing that the more fully I apprehend Christ by faith, themorestrengthofgrace,andpoweragainstcorruptions,Iwillfeel—Iwillthereforegotopartakeofthatordinance,inthehopethatIwillmeetwithJesusChristthere,andapprehendhimmorefullybyfaith,andsoobtainboth more assurances of the pardon of my sins, and more power andstrengthagainstthem;”MaytheLordgrantyouthisforChrist’ssake.

AndthushavingalsoshownyouthereasonwhyIwouldhaveyoumoreespecially take notice of your sins before you come to receive thesacramentoftheLord’sSupper,1willnowtakemyleaveofyou,formyotheraffairscallmeaway.

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Neo.Well,sir,Iacknowledgethatyouhavetakengreatpainsbothwithmyneighbourandmethisday,forwhichIgiveyoumanythanks.AndyetImust entreat you to dome the like courtesywhich you promisedmyneighbourNomologista—andthat is,atyour leisure, towritemeoutacopyofthediscussionwehavehadthisday.

Evan.Well,neighbourNeophytus,Ishall thinkabout it,anditmaybethatIwillaccomplishyourdesire.AndsotheGodofpeacebewithyou.

Neo.TheLordbewithyou,sir.

THEDIFFERENCEBETWEENTHELAWANDTHEGOSPEL.

There is little more to be attributed to me in all this, namely, “TheMarrow,”thangatheringandcomposingit.WhatIaimat,andintendinit, is to showmyselfandotherswhoread it, thedifferencebetween thelawandthegospel,—apointinwhich,Iconceive,itisverynecessaryforustobewell-instructed.Andthatisforthesereasons:—

First,Because,ifweareignorantofit,wewillbeapttomixandminglethemtogether,andthustoconfoundonewiththeother;which,asLutherontheGalatians,p.31,trulysays,“doesmoremischiefthanman’sreasoncan conceive.” Therefore he advises all Christians, in the case ofjustification,toseparatethelawandthegospelasfarapartasheavenandearthareseparated.

Secondly,Because ifweknowrightlyhowtodistinguishbetween them,the knowledge of it will afford us no small light towards the trueunderstandingof theScripture,and itwillhelpus toreconcileall thoseplaces,both intheOldandNewTestament, thatseemtoberepugnant.Indeed, itwillhelpus to judge rightly incasesof conscience,andquietour own conscience in time of trouble and distress. Yes, and we willtherebybeenabledtotestthetruthandfalsehoodofalldoctrines.

Therefore,forourbetterinstructiononthispoint,letusconsiderthese:

1st,Takenoticeofwhatthelawis,andwhatthegospelis.Now,thelawisadoctrinepartlyknownbynature,teachingusthatthereisaGod,andwhat God is, and what he requires us to do, binding all reasonablecreatures to perfect obedience, both internal and external,Rom 1.20

promising the favour of God and everlasting life to all thosewho yieldperfectobediencetoit,anddenouncingthecurseofGodandeverlastingdamnationtoallthosewhoarenotperfectlycorrespondenttoit.Deu30.19

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But theGospel is a doctrine revealed from heaven by the Son of God,immediately after the fall of mankind into sin and death;Gen 3.15 andafterwardsitwasmanifestedmoreclearlyandfullytothepatriarchsandprophets, to the evangelists and apostles, and by them it was spreadabroadtoothers.Inthisgospel,freedomfromsin,fromthecurseofthe

law,fromthewrathofGod,death,andhell,isfreelypromisedforChrist’ssaketoallwhotrulybelieveonhisname.Joh1.12

2dly,We are to considerwhat the nature and office of the law is, andwhatthenatureandofficeofthegospelis.

Now, thenatureandofficeof the law is toshowusoursin,Rom.3.20,ourcondemnation,ourdeath,Rom.2.1;7.10.Butthenatureandofficeofthe gospel is to showus thatChristhas takenawayour sin, John 1.29,andthatheisalsoourredemptionandlife,Col.1.14;3.4.SothattheLAWis awordofwrath,Rom.4.15;but theGOSPEL is awordofpeace,Eph.2.17.

3dly,Wearetoconsiderwherewemayfindthelawwritten,andwherewemayfindthegospelwritten.

Now,wewill find this law and this gospelwritten and recorded in thewritingsoftheprophets,evangelists,andapostles,namely, inthebookscalledtheOldandNewTestament,ortheScriptures.For,indeed,thelawand the gospel are the general headings which comprehend all thedoctrineoftheScriptures.YetwearenottothinkthatthesetwodoctrinesaretobedistinguishedbythebooksandleavesoftheScriptures,butbythe diversity of God’s Spirit speaking in them.We are not to take andunderstandwhateveriscontainedinthecompassoftheOldTestament,tobeonlyandmerelythewordandvoiceofTHELAW;norarewetothinkthat whatever is contained within the compass of the books called theNewTestament,isonlyandmerelythevoiceofTHEGOSPEL.ForsometimesintheOldTestament,Godspeakscomfort,ashecomfortedAdam,withthe voice of the gospel. Also sometimes in the New Testament hethreatens and terrifies, as when Christ terrified the Pharisees. In some

places,again,Mosesandtheprophetsplayevangelists;sothatHierom500

doubtswhetherheshouldcallIsaiahaprophetoranevangelist.Insomeplaces,likewise,ChristandtheapostlessupplythepartofMoses.

MODERNDIVINITY.339

Christ himself, until his death,wasunder the law,whichhehedidnotcome to break, but to fulfil. So his sermonsmade to the Jews, for themostpart,runupontheperfectdoctrineandworksof the law,showingandteachingwhatweshouldtodobytheright lawof justice,andwhatdanger ensues in non-performance. All these places, though they arecontained in the book of the New Testament, yet are they refer to the

doctrineofthelaw,alwayshavingincludedinthemaprivyexceptionofrepentance and faith in Jesus Christ. For example, Christ preaches,“Blessedare thepure inheart, for theyshall seeGod,”Mat.5.8.Again,“Unless you are converted, and become as little children, you shall notenter intothekingdomofheaven,”Matt,18.3.Andagain,“hethatdoesthewillofmyFatherwhichisinheaven,shallenterintothekingdomofheaven,”Mat.7.21.Andagain,theparableofthewickedservant,castintoprison fornot forgivinghis fellow,Matt. 18.30; casting the richgluttonintohell,Luke 16.23.Andagain, “He thatdeniesmebeforemen, Iwilldeny him beforemy Fatherwhich is in heaven,” Luke 12.9; alongwithvariousotherplaces,allofwhich,Isay,pertaintothedoctrineofthelaw.

4thly,WearethereforetotakeheedwhenwereadtheScriptures,thatwedonottakethegospelforthelaw,northelawforthegospel,butlabourtodiscernanddistinguishthevoiceoftheonefromthevoiceoftheother.

Ifwewouldknowwhenthelawspeaks,andwhenthegospelspeaks,letus consider and note that when in Scripture there is any moral workcommanded to be done, either for avoiding punishment, or on thepromiseofanyreward,temporaloreternal—orelsewhenanypromiseismadeontheconditionthatsomeworkistobedonewhichiscommandedinthelaw—thenthevoiceofthelawistobeunderstoodthere.

Contrariwise, where the promise of life and salvation is offered to usfreely—withoutanyconditionofanylaw,eithernatural,ceremonial,ormoral,oranyworktobedonebyus—allthoseplaces,whetherwereadthemintheOldTestament,orintheNew,aretobereferredtothevoiceanddoctrineofthegospel.Indeed,allthosepromisesofChristcominginthefleshwhichwereadintheOldTestament;yes,andallthosepromisesintheNewTestamentwhichofferChristonconditionofbelievingonhisname,areproperlycalledthevoiceofthegospel.

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Thisisbecausetheyhavenoconditionofourmortifying[sin]annexedtothem, but only faith to apprehend and receive Jesus Christ. As it iswritteninRom.3.22,“FortherighteousnessofGod,whichisbyfaithinJesusChristtoall,andonallwhobelieve,”etc.

Briefly,then,ifwewouldknowwhenthelawspeaks,andwhenthegospelspeaks, either in reading theword,or inhearing itpreached;and ifwewould skilfully distinguish the voice of the one from the voice of theother,wemustconsiderthese:

Law. The law says, “You are a sinner, and therefore you shall bedamned,”Rom.7.2;2Thess.2.12.

Gosp.Butthegospelsays,No;“ChristJesuscameintotheworldtosavesinners,”1Tim.1.15;andtherefore,“believeontheLordJesusChrist,andyoushallbesaved,”Acts16.31.

Law.Again the law says, “Doyounotknow that theunrighteous shallnotinheritthekingdomofGod;donotbedeceived,”etc.1Cor.6.9.Andtherefore you being a sinner, and not righteous, shall not inherit thekingdomofGod.

Gosp.Butthegospelsays,“GodhasmadeChristtobesinforyouwhoknewno sin; that youmightbemade the righteousnessofGod inhim,whoistheLordyourrighteousness,”2Cor5.21;Jer.23.6.

Law.Again the lawsays, “Paymewhatyouoweme,orelse Iwill castyouintoprison,”Matt.18.28,30.

Gosp.Butthegospelsays,“Christgavehimselfaransomforyou,”1Tim.2.6;“andsoheismaderedemptionforyou,”1Cor.1.30.

Law.Againthelawsays,“YouhavenotcontinuedinallthatIrequireofyou,andthereforeyouareaccursed,”Deu.27.10f.

Gosp.But thegospelsays, “Christhasredeemedyou fromthecurseofthelaw,beingmadeacurseforyou,”Gal.3.13.

Law. Again the law says, “You have become guilty before God, andthereforeshallnotescapethejudgmentofGod,”Rom.3.19;2.3.

Gosp. But the gospel says, “The Father judges no man, but hascommittedalljudgmenttotheSon,”John5.22.

5thly,Andnow,knowingrightlyhowtodistinguishbetweenthelawandthegospel,wemustinthefifthplace,takeheedthatwedonotbreaktheordersbetween these two inapplying the lawwhere thegospel is tobeapplied, either to ourselves or to others; for even though the law andgospel,inorderofdoctrine,aremanytimestobejoinedtogether,yetinthe case of justification, the law must be utterly separated from thegospel.

MODERNDIVINITY.341

Therefore, whenever or wherever any doubt or question arises aboutsalvation,oraboutourjustificationbeforeGod,therethelawandallgood

worksmustbeutterlyexcludedandstandapart,sothatgracemayappearfree,andthepromiseandfaithmaystandalone.Thisfaithalone,withoutlaworworks,bringsyouinparticulartoyourjustificationandsalvation,throughthemerepromiseandfreegraceofGodinChrist.SothatIsay,in the action and office of justification, both law and works are to beutterly excluded and exempted, as things which have nothing to do inthatregardThereasonisthis:seeingthatallourredemptionspringsoutfromthebodyoftheSonofGodcrucified,thereisthennothingthatcanstand us in stead, but only that by which the body of Christ isapprehended.Now,becauseneitherthelaw,norworks,butonlyfaith,isthethingwhichapprehendsthebodyandpassionofChrist,onlyfaithistherefore that matter which justifies a man before God, through thestrengthof faith’s object JesusChrist,which it apprehends. Just as thebrazenserpentwastheonlyobjectatwhichtheIsraeliteslooked,andnotanyoftheirhandiwork,andbythestrengthofthisbrazenobject,throughthepromise ofGod,health immediatelyproceeded to thebeholders, sotoo,thebodyofChrist,beingtheobjectofourfaith,strikesrighteousnessintooursouls,notthroughourworking,butthroughbelieving[inhim].

Therefore, when any person or persons, feel themselves oppressed orterrifiedwith theburdenof their sins,and feel themselves terrifiedandoppressed with the majesty of the law and the judgment of God,outweighedand throwndown intoutterdiscomfortalmost to thepitofhell—assometimeshappenstoGod’sowndearservants,whohavesoftandtimorousconsciences—whensuchsouls,Isay,readorhearanysuchplace in Scripture which pertains to the law, let them then think andassure themselves that such places do not pertain or belong to them.Indeed,donotletonlythosewhoarethusdeeplyhumbledandterrifieddo this, but also let everyone who doubts or questions their ownsalvation,throughthesightandsenseoftheirsin,dothesame.

342THEMARROWOF

Andtothisendandpurpose,letthemconsiderandmarkwelltheendforwhich the lawwasgiven,whichwasnot tobringus tosalvation,nor tomakeusgood,andso toprocureGod’s loveandfavour towardsus:butrathertodeclareandconvictusofourwickedness,andmakeusfeelthedanger of it. And that is to this end and purpose: that seeing ourcondemnation,andbeingconfoundedinourselves,wemaybedrivenbythattohaveourrefugeintheSonofGod,inwhomaloneistobefoundour remedy. And when this is wrought in us, then the law has

accomplisheditsendinus.Andthereforeit isnowtogivewaytoJesusChristwho, as the apostle says, “is the end of the law,”Rom. 10.4. Letevery truly convicted person, then, who fears the wrath of God, death,andhell,whentheyhearorreadanysuchplacesinScripturethatpertaintothe law,notthinkthat itappliestothem,anymorethanamourningweedbelongstoamarriagefeast.Therefore,utterlyremovingfromtheirmindsallcogitationsofthelaw,allfearofjudgmentandcondemnation,let themmerely set before their eyes the gospel, namely: the glad andjoyful tidings of Christ, the sweet comforts of God’s promises, freeforgivenessofsins inChrist,grace, redemption, liberty,psalms, thanks,singing,aparadiseofspiritualjocularity,andnothingelse.Thinkingthusto themselves, the law has now done its office in me, and therefore itmustnowgivewaytoitsbetter;thatis,itmustgivewaytoJesusChrist,the Son of God, who is my Lord and Master, the fulfiller andaccomplisherofthelaw.

Lastly,Justaswemust takeheedandbeware thatwedonotapply thelawwherethegospelistobeapplied,sowemusttakeheedandbewarethatwedonotapplythegospelwherethelawistobeapplied.Forjustastheformerislikeputtingonamourning-gownatamarriagefeast,sothelatter isbutcastingpearlsbeforeswine—inwhichthere isgreatabuseamongmany.Foritiscommonlyseenthatproud,self-conceited,andun-humbledpersons,worldlyepicuresandsecuremammonists,towhomthedoctrineofthelawproperlypertains,notwithstanding,putitawayfromthem,andblessthemselveswiththesweetpromisesofthegospel,saying,“Theyhope theyhaveasgoodashare inChristas thebestof them, forGod ismerciful,” and the like.And contrariwise, theother contrite andbruisedhearts— towhomthe lawdoesnotapply,but rather the joyfultidingsofthegospel—forthemostpartreceiveandapplytothemselvesthe terriblevoiceandsentenceof the law.Bythis itcomestopass, thatmanyrejoicewhentheyshouldmourn;andontheotherside,manyfearandmournwhentheyshouldrejoice.

MODERNDIVINITY.343

Therefore, to conclude, in their private use of life, let every persondiscreetlydiscernbetween the lawand thegospel,andapply tohimselfthatwhichbelongstohim.Let themanor thewomanwhoneveryet toany purpose (especially during health and prosperity) think of, orconsider their latter end, who never yet fear the wrath of God, death,devil,orhell,buthave lived,andstill livea jocularandmerry life—let

themapplythecurseofthelawtothemselves,foritbelongstothem.Yes,and letall yourcivilhonestmenandwomenwhomaybedosometimesthinkoftheirlatterend,andhavehadsomekindoffearofthewrathofGod,death,andhell intheirhearts,andyethavesalvedthesorewithadressingmadeoftheirowncivilrighteousness,withasalvecompoundedoftheiroutwardconformitytothedutiescontainedinthelaw—intheirfreedomfromgrosssins,andtheiruprightandjustdealingwithmen—letthesehearkentothevoiceofthelaw,whenitsays,“Cursediseveryonethatdoesnotcontinueinallthingswhicharewritteninthebookofthelaw,todothem.”Gal3.10Butletallself-denying,fearful,tremblingsouls,apply the gracious and sweet promises of God in Christ to themselves,andrejoicebecausetheirnamesarewrittenintheBookofLife.Luk10.20

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APPENDIX

TheOccasionofthe“Marrow”Controversy,statedbythelateRev.JohnBrown,of

Haddington.WhiletheChurchofScotlandwasclearandexact inherstandards,andmany of her preachers truly evangelical, a flood of legal doctrine filled

manypulpitsaboutthetimeoftheRevolution.501

TheArminianerrorsofProfessorSimpsonwerealsoprevalentafterthistime; but theAssemblyusedhimwith great tenderness.However, theywerefarfrombeingequallykindtothosewhoearnestlyendeavouredforaclear illustrationof thedoctrinesofGod’s freegracereigning throughthe righteousness of Christ. Mr. Hamilton of Airth having published acatechetical treatise concerning theCovenant ofWorksandgrace,andthesacramentsofbaptismandtheLord’sSupper, inamoreevangelicalstrainthansomewished,theAssembly,in1710,prohibitedallministersormembersofthischurchtoprintordisperseinwriting,anycatechism,without the allowance of the Presbytery of the bounds, or theCommission.

The Presbytery of Auchterarder had begun to require candidatesfor licence to acknowledge that it is unsound to teach that men mustforsaketheirsins inordertocometoChrist.TheAssembly, in1717,onthesamedaytheyhaddealtsogentlywithProfessorSimpson,declaredtheirabhorrenceof thatpropositionasunsound andmostdetestable—as ifmen shouldonly come toChrist, theonlySaviour fromsins,afterthey have gotten rid of sins by repentance.Mr. JamesHog, one of theholiest ministers in the kingdom, had published or recommended acelebrated and edifying tract from the Cromwellian age, called TheMarrow ofModernDivinity. The Assembly, in 1720, fell upon it withgreat fury,as if ithadbeenrepletewithAntinomianerrors, thoughit isbelieved thatmany of these zealots never read it, or at least had neverperused it in connection with the Second Part of it — which is whollytaken up in manifesting the obligation, meaning, and advantage ofobserving the law of God. They condemned the offering of Christ as a

Saviour to all men, or to sinners as such; and they condemned thedoctrine of believers’ full deliverance from under the law, as being abrokenCovenantofWorks.Theyassertedthatmen’sholinessisafederalor conditional mean for them to obtain eternal happiness. TheycondemnedasAntinomianparadoxes,thesealmostexpressdeclarationsof Scripture: that believers are not under the law — that they do notcommitsin—thattheLordseesnosininthem,andcannotbeangrywith

them.502 And they condemned the distinction of the Moral Law as a

CovenantofWorks,andabindingruleofdutyinthehandofChrist.

APPENDIX.345

In order to explain these expressions, Messrs. James Hog, ThomasBoston,EbenezerandRalphErskine,GabrielWatson,andsevenothers,remonstrated to thenextAssemblyagainst thesedecisions,as injurioustothedoctrineofGod’sgrace.AndintheiranswerstotheCommission’sTwelveQueries, they illustrated thesedoctrineswithno small clearnessand evidence. Perhaps influenced by this, aswell as by thewidespreaddetestation of their acts (1720) on that point, the Assembly, in 1722,reconsidered them, and made an act explaining and confirming them.Thiswaslessgrossanderroneous.Nevertheless,thetwelverepresentersprotestedagainstitasinjurioustotruth;butthisprotestwasnotallowedto bemarked. By the Assembly’s appointment, theModerator rebukedthem for their reflections on the Assembly, in 1720, in their

Representation;503 andheadmonished them tobewareof the like inall

timecoming—againstwhichtheyprotested.

QueriesagreedtobytheCommissionoftheGeneralAssembly,andputtothose

MinisterswhosubmittedaRepresentationandPetitionagainstthe5thand8thActsofAssembly1720,withtheAnswersgivenby

theseMinisterstothoseQueries.504

ADHERINGtoandholding,ashererepeated,oursubscribedAnswergivento the Reverend Commission, when called by them to receive theseQueries,wecometoventure,undertheconductof the faithfulandtrue

WitnesswhohaspromisedtheSpiritoftruthtoleadhispeopleintotruth,togiveananswertothoseQueries.Towhich,beforeweproceed,wecraveleavetorepresentthatthetitleprefixedtoit,namely:“QueriestobeputtoMr.JamesHog,andotherMinisters,whogaveinaRepresentationinFavourofTheMarrow, to theGeneralAssembly, 1721,” aswell as thatprefixed to the Commission’s overture about this affair, has a nativetendency todivertandbemist the reader, to exposeus, and to turn thematter on its proper hinge, by giving a wrong colour to ourRepresentation, as if the chief design of it was to plead, not for theprecious truths of the gospel,whichwe conceive to bewoundedby thecondemnatory act, but for The Marrow of Modern Divinity, which,thoughwevalueitasagoodandusefulbook,anddonotdoubtthattheChurchofGodmaybemuchedifiedbyit,asweourselveshavebeen,yetit never came into our minds to hold it or any other private writing,faultless,nortoputitonalevelwithourapprovedstandardsofdoctrine.

QUERY.1.—Arethereanypreceptsinthegospelthatwerenotactuallygivenbeforethegospelwasrevealed?

Answer.—ThepassagesinourRepresentation,markedasthegroundsofthisquery,arethese:

346APPENDIX.

“Thegospeldoctrine isknownonlybyanewrevelationafterthefall.Of the same dismal tendency, we apprehend, is declaring that thedistinctionofthelaw,asitistheLawofWorks,andasitistheLawofChrist (as the author applies it) is altogether groundless. Theerroneousdoctrineof justification,assomethingwrought in,ordoneby the sinner, as his righteousness, or keeping the new and gospellaw.”

Now,leavingittootherstojudgeifthesepassagesgaveanyjustoccasionforthisquestion,weansweritasfollows,—

1st, In the gospel, as contradistinct from the law, taken strictly as adoctrine of grace or good news from heaven, or help in God throughJesusChrist,forthelostself-destroyingcreaturesofAdam’srace,ortheglad tidings of a Saviourwith life and salvation in him for the chief ofsinners, there are no precepts; all of these—including the command tobelieveand repent—belong toand flow from the law,which fastens thenew duty on us, in the samemoment that the gospel reveals the new

object.

ItseemsevidenttousfromtheHolyScripturesthat,takenstrictly,therearenoprecepts inthegospel.Inthefirstrevelationof it,madeinthesewords,—“Theseedof thewomanshallbruisetheheadof theserpent,”we findnoprecept, but apromise containing glad tidingsof a Saviour,with grace,mercy, life, and salvation in him, to lost sinners of Adam’sfamily. And the gospel preached to Abraham, namely, “In you,” i.e., inyourseed,whichisinChrist,“allnationsshallbeblessed,”isofthesamenature.ThegoodtidingsofgreatjoytoallpeopleofaSaviourborninthecity of David, who is Christ the Lord, brought and proclaimed fromheaven by the angels, we take to have been the gospel, strictly andproperly so called; yet there is noprecept in these tidings.We likewise

findthegospelofpeaceandgladtidingsofgoodthingsareconvertible505

termsinScripture;andthewordofthegospel,whichPeterspoketotheGentiles, that they might believe, was no other than peace by JesusChrist,crucified,risen,andexaltedtobeJudgeofthequickandthedead,with remission of sins through his name, to be received by everyonebelievinginhim.Muchmoremightbeaddedonthistopic,butsothatwearenottedious,wepassbythem.Wefindthebodyofreformeddivinesareofthesamemindastothispoint;toinstanceafew,Calvin,Chamier,Pemble,Wendelin,Alting, theprofessorsofLeyden,Witsius,Maestrick,Maresius,Troughton,Essenius.

Thatallprecepts(includingthoseoffaithandrepentance)belongto,andarepartofthelaw,isnolessevidenttous.Forthelawofcreation,ortheTenCommandments,whichwasgiventoAdaminparadiseintheformofaCovenantofWorks,requiringustobelievewhateverGodwouldrevealor promise, and to obey whatever he would command; all preceptswhatever,mustbevirtuallyandreallyincludedinit.Sothatthereneverwas,norcantherebe,an instanceofdutyowedbythecreaturetoGod,thatisnotcommandedintheMoralLaw,ifnotdirectlyandexpressly,yetindirectly and by consequence. For instance, the same firstcommandment which requires us to take the Lord for our God, toacknowledge his essential verity and sovereign authority; to love, fear,andtrustinJehovah,inwhatevermannerheispleasedtorevealhimselftous,andlikewisetogrieveandmournforhisdishonourordispleasure,requiresbelievinginJehovahourrighteousnessassoonasheisrevealedto us as such; and it requires sorrowing in a godly way for thetransgressionofhisholylaw,whetherbyone’sselforbyothers.Itistrue,

AdamwasnotactuallyobligedtobelieveinaSaviourtill,beinglostandundone,aSaviourwasrevealedtohim;

APPENDIX.347

butthesamecommandmentthatboundhimtotrustanddependon,andtobelievethepromisesofGodCreator,nodoubtobligedhimtobelievein God Redeemer, when he was revealed. Nor was Adam obliged tosorrowforsinbeforeitwascommitted.Butthissamelawthatboundhimtohaveasenseoftheevilofsininitsnatureandeffects,tohate,loathe,andfleefromsin,andtoresolveagainstit,andforallholyobedience,andtohaveadueapprehensionofthegoodnessofGod,obligedhimalsotomourn for it, whenever it would fall out. And we cannot see how thecontrarydoctrine is consistentwith theperfectionof the law; for if thelaw is a complete rule of all moral, internal and spiritual, as well asexternal and ritual obedience, it must require faith and repentance, aswell as it does all other goodworks.Andwe canhaveno doubt that itdoesindeedrequirethem,whenweconsiderthatwithoutthem,allotherreligious performances are, in God’s account, as good as nothing; andthatsinbeing(astheScriptureandourownstandardtellus),anylackofconformity to, or transgression of the law of God, unbelief andimpenitencymustbesotoo.Andiftheyareso,thenfaithandrepentancemustbeobedienceandconformitytothesamelaw,whichtheformerarea transgression of, or an inconformity to; unbelief particularly being adeparting from the living God is, for certain, forbidden in the firstcommandment; faith must therefore be required in the samecommandment, according to a known rule. Butwhatmore dowe needafterourLordhastoldusthatfaithisoneoftheweightiermattersofthelaw? And it is not a second tablet duty which is meant there; this isevidenttousbycomparingtheparallelpassageinLukewhere,inplaceoffaith,wehave the loveofGod.As for repentance, incaseof sinagainstGod, it naturally becomes a duty; and though neither the Covenant ofWorksnorofgracealloweditasanyexpiationofsin,orfederalconditiongivingarighttolife,itisadutythatisincludedineverycommandment,onthesupposalofatransgression.

Whatmovesustobemoreconcernedforthispointofdoctrineisthatifthe lawdoesnotbindsinners tobelieveandrepent, thenwedonotseehow faith and repentance, considered asworks, are excluded from ourjustificationbeforeGod,sinceinthatcasetheyarenotworksofthelaw,underwhichcharacterallworksareinScriptureexcludedfromtheuseof

justifying in the sight of God. And we can call to mind that, on thecontrarydoctrine,Arminius laid the foundationofhis rottenprinciples,touchingsufficientgrace,orrathernaturalpower.“Adam,”hesays,“didnothavepowertobelieveinJesusChrist,becausehedidnotneedhim;nor was he bound to believe, because the law did not require it.Therefore, since Adam did not lose it by his fall, God is bound to giveeverymanpowertobelieve inJesusChrist.”AndSocinians,Arminians,

Papists, andBaxterians,506 by holding that the gospel is a new, proper,

preceptivelawwithsanctions,andtherebyturningit intoareal,thoughmilderCovenantofWorks,haveconfoundedthelawandthegospel,andbrought works into thematter and the cause of a sinner’s justificationbeforeGod.Andwereckon,wearerathercalledtobeonourguardhere,thattheclauseinourRepresentation,mentioningtheneworGospelLaw,ismarkedouttousasoneofthegroundsofthisquerywhichweadmittobe somewhat alarming. Besides all this, teaching that faith andrepentance are gospel commandments,may yet again open thedoor toAntinomianism,asitsometimesdidalready,ifwemaybelieveMr.Cross,whosays,“Historytellsusthatitsprungfromsuchamistake,thatonlyfaithandrepentanceweretaughtandcommandedbythegospel,andthatas they contained everything necessary to salvation, so the law wasneedless.”

348APPENDIX.

On this topic also— namely, that all precepts belong to the law—wemight likewise adduce a cloud of witnesses beyond exception, such asPerable, Essenius, Anth, Burgess, Rutherford, Owen,Witsius, Dickson,Fergusson,Troughton, and theLargerCatechismon theduties thatarerequired, and the sins that are forbidden, in the First Commandment.But,withoutinsistingfurther,weanswer,

2dly,Thegospel, taken largely for thewholedoctrineofChrist and theapostlesthatiscontainedintheNewTestament—ortakenforasystemofall thepromises,precepts, threatenings,doctrines,andhistories, thatinanyway concernman’s recovery and salvation— in this respect, theGospelincludesnotonlytheTenCommandments,butalsothedoctrineoftheCovenantofWorks.But[iftaken]inthissense,thenthedoctrineisnotcontradistinctfromtheLaw.Inthegospel,takenatlargeinthisway,we say there are doubtlessmany precepts that were not actually given(that is, that were not particularly and expressly promulgated or

required) before the gospel was revealed. Loving our enemies, is oneinstanceinafewofmanysuchprecepts:mercytothemiserable,bearingthecross,hopeandjoyintribulations(intheprospectoftheirhavingadesired issue), love, thankfulness, prayer, and obedience to GodRedeemer, zealous witnessing against sin, and witnessing for truth incase of defection from the faith, or defection from the holiness of thegospel, confessingour faults tooneanother,and forgivingoneanother.All theceremonialpreceptsunder theOldTestament, togetherwith theinstitutionsofChristunder theNewTestament— faith inJesusChrist,repentance unto life, with manymore, to say nothing of personal andparticular precepts — were not actually given before the gospel wasrevealed. All of these are nevertheless reducible to the law of the Ten

Commandments,507manyofthembeingplaindutiesofthelawofnature,

though they had no due and proper objects, nor any occasions to beexercisedinaninnocentstate.

It is true, therearemanyof themwewouldneverhaveheardofunlessthe gospel had been revealed; yet they are not therefore in any propersense, precepts of the Gospel, but precepts of the Law, which isexceedingly broad, extending to new objects, occasions, andcircumstances. The law says one thing to the unmarried person, andanotherthingtothesamepersonwhenmarried;itsaysonethingtohimas a child, and another thing to him as a parent, etc., yet it is still thesamelaw.ThelawofGodisperfect,andlikeitsAuthor,itmustreachtoevery condition of the creature; but if every newduty or new object offaithrequiredanewlaw,howstrangelylawsmustbemultiplied!Thelawitself(evenasinthecaseofaman)maymeetwithmanychanges,andyetremain the same as to its essence. Now, as to faith and repentance,though theability toexerciseandaccept them isby thegospel, yet it isevident that they must be regulated by the same law, because thetransgression of that law made them necessary. The essence ofrepentance, it is plain, lies in repeating and renewing, with a suitableframeofspirit,thedutiesthathadbeenomitted,orinobservingthelawthatonehadviolated.Forjustasthedivineperfectionsaretheruleandpattern of God’s image in man, in his regeneration as well as in hiscreation,sotheholylawofGodistheruleofourrepentance,aswellastheruleofourprimitiveobedience.Andwecannotseewhyfaith,whenithasGodMediator orGodRedeemer for its object,maynot come fromthesamelawaswhenithadGodCreatororGodPreserverforitsobject.

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QUERY2.—IsthebelievernotboundnowbytheauthorityoftheCreator,topersonalobediencetotheMoralLaw,eventhoughitisnotrequiredforjustification?

Ans.—What is given us for the ground of this query, is the followingclauseofourRepresentation,namely:—

“Sincebelieversare”notundertheMoralLaw,tobetherebyjustifiedorcondemned,wecannotcomprehendhowitcontinuesanylongerasaCovenantofWorkstothem,orsuchalawastohaveacommandingpowerover them, thatcovenant formof itbeingdoneaway inChristwithrespecttobelievers.”

ThisclauseoftheRepresentationbeingsomuchone,eveninwords,withourConfession,wecouldneverhaveexpectedtheReverendCommissionwouldhavemovedaqueryuponit;butsincetheyhavebeenpleasedtothinkotherwise,weansweraffirmatively:—

Thebeliever, sincehedoesnot cease to be a creature by beingmade anewcreature,isandmusteverbeboundtopersonalobediencetothelawof the Ten Commandments, by the authority of Father, Son, andHolyGhost,hisCreator.Butthisauthorityis,astohim,issuedbyandfromtheLordJesusChrist,fromwhosemouthhereceivesthelaw,beinghisLordGod Creator, as well as his Lord God Redeemer, and having all thefulnessof theGodheaddwelling inhim; the sinful creatureneither cannor will ever apply himself to obedience acceptable to God, orcomfortabletohimself,withouttheCreator’sauthoritycomingtohiminthatchannel.

We are clear and fully of the samemindwith our Confession, that theMoralLawoftheTenCommandmentsforeverbindsall,justifiedpersonsaswellasothers,totheobedienceofit,notonlyinregardtothemattercontained in it, but also in respect to the authority of God the Creatorwhogaveit;andthatinthegospel,Christdoesnotinanywaydissolve,but greatly strengthens this obligation; for how can it lose any of itsoriginalauthoritybybeingconveyedtothebelieverinsuchasweetandblessed channel as the hand of Christ, since he himself is both thesupreme God and Creator, and since the authority, majesty, andsovereigntyof theFather is inhisSon,hebeing thesame insubstance,equal in power and glory? “Beware of Him,” says the Lord to Israel,

concerningChristtheangelofthecovenant,“andobeyhisvoice;donotprovokehim,formynameisinhim.”Exo23.21fThat is,asweunderstandit,“Myauthority,sovereignty,andotheradorableexcellencies,indeedthewholefulnessoftheGodheadisinhim;andinhimonlywillIbeservedandobeyed.”Andthenitfollows,“Butifyoushallindeedobeyhisvoice,anddoallthatIspeak...”ThenameoftheFatherissoinhim—heissomuchofthesamenaturewithhisFather—thathisvoiceistheFather’svoice:“Ifyouobeyhisvoice,anddoallthatIspeak.”

We desire to think and speak honourably of Him whose name is“Wonderful,Counsellor,theMightyGod,theEverlastingFather,andthePrinceofPeace.”And it canonlyexceedinglygrateourears,andgrieveour spirits, to find such doctrines or positions vented in this Church,

especially at a time when the Arian heresy508 is so prevalent in our

neighbour nations, as to have an obvious tendency to darken anddisparagehisdivinegloryandauthority—thesedoctrinesaresuchthat,ifabelievershouldnotreceivethelawoftheTenCommandmentsatthehandofGod,asheisCreatorapartfromChrist,thenthebelieverisnotunderitsobligation,becauseitwasdeliveredbyGodtheCreator.Andsohe is loosed from all obedience to it, because it was enacted by theauthorityoftheLordCreator[i.e.,theFather].

350APPENDIX.

It is injurioustotheinfinitemajestyoftheSovereignLordCreator[i.e.,theFather],andtothehonourofhisholylaw,torestrictthebelievertoreceivetheTenCommandmentsonlyatthehandofChrist.AndwhatcanbemoreinjurioustotheinfinitemajestyofthesovereignLordRedeemer[i.e.,Christ]—bywhomallthingswerecreatedthatareinheavenandinearth, visible and invisible, whether they are thrones or dominions,principalities or powers Col 1.16 — than to speak as if the Creator’sauthority [i.e., the Father’s authority] was not in him, or as if[conversely,] receiving the Creator’s law from Christ loosed men from

obediencetoit,becauseitwasenactedbytheauthorityoftheFather?509

Woetousifthisdoctrineisthetruth,forwewouldbebroughtbacktoaconsumingfireindeed.ApartfromChrist,“Hethatmadeuswillhavenomercyuponus;norwillhethatformedusshowusanyfavour.”Isa27.11Wehumbly conceive that the Father does not reckon himself glorified, butcontemnedbyChristiansofferingobediencetohimasCreatorapartfromChrist.Nordoesofferingtodealwithhiminthisway,ortoteachothers

to do so, reveal a due regard for themystery of Christ revealed in thegospel.ForitisthewilloftheFather,theSovereignLordCreator,thatallmenshouldhonourtheSon,evenastheyhonourhimself;Joh5.23andthatatorinthenameofJesuseverykneeshouldbow;andthateverytongueshouldconfessJesusChristisLord,tothegloryofGodtheFather,Phil2.10

whohavingintheselastdaysspokentousbyhisSon,bywhomalsohemadetheworlds,Heb1.2andwithanaudiblevoicefromheavenhassaid,“ThisismybelovedSoninwhomIamwellpleased:hearhim.”Mat17.5Ifitwerenotthatwewouldbethoughttedious,Perkins,Durham,Owen,andothers,mighthavebeenheardonthistopic.Butweproceedto—

QUERY3.—Doesannexingapromiseoflife,andathreateningofdeath,toaprecept,makeitaCovenantofWorks?

Weanswer, as inourRepresentation,That thepromiseof life, and thethreatening of death, superadded to the law of the Creator, made it aproposedCovenantofWorkstoourfirstparents.Andtheirownconsent,whichsinlesscreaturescouldnotrefuse,madeitacceptedasaCovenantofWorks. “A law,” says the judicious Durham, “necessarily implies nomore than, first, to direct; and secondly, to command, enforcing thatobediencebyauthority.Acovenantfurthernecessarily impliespromisesthataremadeonsomeconditions,orthreateningsthatareaddedifsuchacondition isnotperformed.Now,hesays, this lawmaybeconsideredwithouttheconsiderationofacovenant; forGodwas freetoaddornotadd promises; and the threatenings, supposing the law had been kept,mightneverhavetakeneffect.”Fromthis it isplain, inthe judgmentofthisgreatdivine,thatthelawofnaturewasturnedintoacovenantbytheadditionofapromiseof life,and the threateningofdeath.Burgessandthe Londonministers are of the samemind,VindiciaeLegis, page 61.“Thereareonlytwothingswhichgototheessenceofalaw,andthatis—1st,direction; 2d,obligation. First, direction: therefore a law is a rule;hence the law of God is compared to light. Second, obligation; for theessence of sin lies in this, that it breaks this law, which supposes theobligatoryforceofit.Inthenextplace,therearetwoconsequentsofthe

law,whichareadbeneesse,510thatthelawmaybebetterobeyed;andthis

indeed turns the law into a covenant. First the sanctionof it bywayofpromise;thatisamerefreething:God,byreasonofthatdominionwhichhehadoverman,mighthavecommandedhisobedience,andyetnevermade a promise of eternal life to him. And, secondly, as for the other

consequentactofthelaw,tocurseandpunish;this isbutanaccidentalact,notnecessary

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to a law, for it comes in upon supposition of transgression. A law is acomplete law, obliging, though it does not actually curse; as in theconfirmedangels,itneverlaidanymorethanobligatoryandmandatoryact upon them; for it is plain that they were under a law, becauseotherwisetheycouldnothavesinned;forwherethereisnolaw,thereisnotransgression.”

ThoughthereisnogroundfromourRepresentationtoaddmoreonthistopic,yetwemaysaythatapromiseoflifemadetoapreceptofdoing,—that is, in consideration or upon condition of one’s doing something,whether thedoing ismoreor less, it isall thesame.Because thedivinewillintheprecept,istheruleinthiscase,itisaCovenantofWorks.Andas to believers in Christ, though in the gospel, largely taken, we admitthat there are promises of life, and threatenings of death, as well asprecepts; and that godlinesshas annexed to it thepromise, not only ofthislife,butofthatwhichistocome,intheorderofthecovenant.Yetweareclearthatnopromiseoflifeismadefortheperformanceofprecepts,nor is eternaldeath threatened incaseofwhatever failings thereare intheirperforming,orelsetheirtitleto lifewouldbefoundednotentirelyonChristandhisrighteousnessimputedtothem,butonsomethinginordonebythemselves.Andtheirafter-sinswouldagainactuallybringthemundervindictivewrathandthecurseofthelaw;theyareforeverdeliveredfromtheseupontheirunionwithChrist,whowasmadeacurseforthemto redeem them from under it, according to both Scripture and ourConfession.Henceweknowofnosanctionthatthelaw,standingintheCovenant of Grace, has with respect to believers, besides graciousrewards—all of themare freelypromisedonChrist's account for theirencouragementinobedience;andfatherlychastisementanddispleasureare promised, in case of their notwalking in his commandments. To abeliever,thesearenolessawful,andmuchmorepowerfulrestraintsfromsin,thantheprospectofthecurseandhellitselfwouldbe.TheReverendCommissionwillnot,wehope,grudge tohear that eminentdivine,Mr.Perkins,inafewwordsonthistopic.Havingtheobjectionputtohim,‘‘Inthe gospel there are promises of life upon condition of our obedience,such as Rom. 8.13, ‘If you through the Spirit,’” etc.; He answers, “Thepromisesofthegospelarenotmadetothework,buttotheworker;and

to the worker, not for his work, but for Christ’s sake according to hiswork:e.g.,Thepromiseoflifeisnotmadetotheworkofmortification,but it ismadeto theonethatmortifieshis flesh;andthat isnot forhismortification, but because he is in Christ, and his mortification is thetokenandevidenceofit.”AsitistheoldProtestantdoctrine,wetakeittobe the truth. And as to the believer’s total and final freedom from thecurse of the law upon his union with Christ, Protestant divines,particularlyRutherfordandOwen,throughouttheirwritings,arefullandclearonthistopic.

QUERY4.—DidtheMoralLaw,antecedenttoreceivingtheformofaCovenantofWorks,haveathreateningofhellannexedtoit?

Ans.—SincethelawofGodneverwas,norwilleverbethestatedruleinthisworld, either ofman’s duty towardsGod, or of God’s dealingwithman,exceptasitstandsinoneofthetwocovenantsofworksandgrace,weare at a loss todiscover the realusefulnessof thisquery, aswell aswhatfoundationithasinourRepresentation.

As to the intrinsic demerit of sin,we are clear:whether therehad everbeen any Covenant ofWorks or not, sin deserves hell, even all that aninfinitelyholyandjustGodeverhasorshallinflictforit;

352APPENDIX.

yetwhatmight have been theCreator’s disposal of the creature, in thesupposed event of sin’s entering, without a covenant being made, weinclinenottodipintohere.Butwereckonitisnotpossibletoprovethata threatening of hell is inseparable from the law of creation, theobligationofwhich,becauseitresultsfromthenatureofGodandofthecreature,iseternalandimmutable.Forconfirmedangels,glorifiedsaints,yes, and the humannature of Christ, are all naturally, necessarily, andeternally obliged to love, obey, depend on, and submit to God, and tomakehimtheirblessednessandultimateend.Butnone,weconceive,willbeperemptoryinsayingthattheyhaveathreateningofhellannexedtothe law they areunder.Andwe canbynomeans allow that a believer,deliveredbyChristfromtheCovenantofWorks,isstillmadeobnoxiousuponeverynewtransgression,tothethreateningofhellthatissupposedtobe inseparably annexed to the lawof creation, or the lawof theTenCommandments. Every reasonable creaturemust forever be under thislaw,sincethiswould, ineffect,benoneotherthan,afterheisdelivered

from hell in one respect, to bind him over to it in another. Whateverthreatening one may suppose belonged to the Moral Law of the TenCommandments, antecedent to its receiving a covenant form, all of itwas, for certain, included in the sanctionof theCovenantofWorks.SothatChrist, inbearing thecurseof it, redeemedbelievers fromthehell,vindictive wrath and curse that their sins in any way deserved. Hecancelled,toretopieces,andnailedtohiscrossthehand-writingthatwasagainst them. Hence the threatening of hell and the curse are actuallyseparated from the lawof theTenCommandmentswhichbelievers areunderasaruleoflife.Toholdotherwiseistheleadingerror,indeed,thevery spring and fountain-head of Antinomianism. Burgess, Rutherford,andothers,maybeheardonallofthis.

QUERY5.—Isituniquetobelieverstobefreeofthecommandingpowerofthelaw,asaCovenantofWorks?

Though our saying that we cannot comprehend how the Covenant ofWorks,as such, continues tohavea commandingpoweroverbelievers;thatcovenant formof itbeingdonewithaway inChristwithrespect tothem, gives no sufficient foundation to this query, since we affirmnothing concerning any but believers, whose freedom from thecommanding power of that covenant, the query seems to allow for asmuchaswedo.Weansweraffirmatively:for,sinceitisonlytobelieversthattheSpiritofGodinScripturesays,“Youarenotunderthelaw,”Rom6.14 the main import of this phrase is subjection to the commandingpowerof it, asa covenant,—“butundergrace;”andsince,byvirtueoftheirunionwithChrist,onlybelieversareactuallyfreedfrombeingunderthe law by Christ’s being made under it, i.e., under its command (asabove) aswell as under its curse for them.And since according to ourConfession, it is the peculiar privilege of believers to therefore have nointerestinit—thatis,nottobeunderthelawasaCovenantofWorks,tobe justified or condemned by it — we can allow no others besidesbelievers,tobeinvestedwiththatimmunity.

Allunbelieverswithin,aswellaswithout,thepaleofthevisiblechurch,since they seek righteousness only by the works of the law, and arestrangersto theCovenantofGrace,wealwaystooktobedebtors to thewhole law, in their ownpersons.And their obligation,under theDO, orcommandingpower of that covenant,we took to be inviolably firm, tillsuchtimeasbyfaiththeyhaverecoursetohimwhois

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“theendof the law for righteousness to everyone thatbelieves;”Rom 10.4

Otherwise we thought, and still think, that if their obligation to thecommand of that covenant is dissolved, merely by living under anexternal gospel dispensation, theywould be cast completely loose frombeing under any covenant at all, contrary to the common receiveddoctrineoftheProtestantchurches:namely,thateverypersonwhateverisinandunderoneortheotherofthetwocovenantsofworksandgrace.And unless they are under the commanding power of the Covenant ofWorks, they could never be found transgressors of the law of thatcovenant by any actual sin of their own, nor could they be bound overanewunderthecovenant-cursebyit.

It is true that by the fall, the Covenant of Works is made weak andineffectualasacovenant, togiveus life,byreasonofourweaknessanddisabilitytofulfilit,beingantecedentlysinnersandobnoxioustoitscurse—whichnopersoncanbe,andyetat the same timehavea right to itspromise.Hence,foranyonetoseeklifeandsalvationbyitnow,isnolessthanlabouringafteranimpossibility.Yetitneverthelesscontinuesinfullforceasalawrequiringofallsinners,whiletheycontinueintheirnaturalstate—withouttakingholdofChristandthegraceofthenewcovenantby faith — requiring of them, we say, personal and absolutely perfectobedience,andthreateningdeathuponeverytheleasttransgression.Aswe said above, believers and only believers, are freed from thecommanding power of this law, requiring universal holiness in suchrigour,thatontheleastfailureinsubstance,circumstance,ordegree,allisrejected,andwearedeterminedtobetransgressorsofthewholelaw.“But to suppose that a person,” saysDr.Owen, “is by anymeans freedfromthecurseduetosin,andthen,upontheperformanceoftheperfectsinlessobediencewhichthe lawrequires, todenythatheshouldhavearighttothepromiseoflifebyit,istodenythetruthofGod,andtoreflectdishonouruponGod’sjustice.OurLordhimselfwasjustifiedbythelaw;anditisimmutablytruethathewhodoesthethingsofthelaw,shallliveinthem.”“Itistrue.’’addsthesameauthor,“thatGodneverformallyandabsolutely renewed or gave this law as a Covenant ofWorks a secondtime;norwasthereanyneedforhimtodoso,unlessitweredeclarativeonly. And so it was renewed at Sinai; for the whole of it being anemanationofeternal rightand truth, it abidesand itmustabide in fullforce forever.Wherefore, it is only broken as a covenant so far that all

mankindhavingsinnedagainstitscommand—andsobyguilt,withtheimpotency to obedience which ensued thereupon — they defeatedthemselvesofanyinterestinitspromise,andthepossibilityofattainingany such interest; thus they cannothaveanybenefit by it.But as to itspowertoobligeallmankindtoobedience,andtheunchangeabletruthsofits promises and threatenings, it abides the same as it was from thebeginning. Introducing another covenant (he adds again on the sametopic) inconsistentwith, and contrary to it, doesnot instantly freemenfromthelawasacovenant.Forthoughanewlawabrogatesaformerlawinconsistent with it, and frees all from obedience, it is not so in acovenant, which operates not by sovereign authority, but becomes acovenant by consent of those with whom it is made. So there is nofreedom from the old covenant by the constitution of the new, till it isactually complied with. In Adam’s covenant, we must abide underobligation todutyandpunishment, tillby faithweare interested in thenew.”

From all of this it appears to be no cogent reasoning to say that if theunbeliever is under the commanding power of the Covenant ofWorks,thenhewouldbeundertwooppositecommandsatonce,namely:toseekaperfectrighteousnessinhisownperson,

354APPENDIX.

andtoseekitalsobyfaithinasurety;forthoughthelawnowrequiresofus both active and passive righteousness in our own persons, andlikewise,upontherevelationofJesusChristinthegospel,asJehovahourrighteousness,obligesustobelieveinandsubmittohimassuch,yetasitisinmanyothercasesofduties,thelawrequiresboththeseofus,notin

sensucomposito,astheysay,butinsensudiviso.511Thelawiscontentto

sustainandholdforgoodthepaymentofaresponsiblesurety,thoughitprovides none itself; and it wills us, being insolvent ourselves, tocheerfully, thankfully,andwithoutdelay,accepttheunparalleledfavourofferedtous.Buttillthesinner,convincedofhisundoneness,otherwiseaccepts,uses,andpleadsthatbenefitinhisownbehalf,thelawwill,anddoes,gooninitsjustdemandsanddiligenceagainsthim.Havingneverhadpleasureinthesinfulcreature,byreasonofourunfaithfulness,itcaneasilyallowforthemarriagetoanotherhusband,uponalawfuldivorce,after fair count and reckoning, and full satisfaction and reparation hasbeenmadeforalltheinvasionsupon,andviolationsofthefirsthusband’s

honour.Butwhenthesinner,unwillingtohearofanysuchmotion,stillclingstothelaw,itsfirsthusband,whatwonderisitthatthelawinthatcase,goeson touse thesinnerashedeserves? Inshort, thispretendedabsurdity, at worst, amounts to nomore than this:Make full paymentyourself,or findmegoodandsufficientpaymentbya surety, tillwhichtimeIwillcontinuetoproceedagainstyouwithoutmitigationormercy.Wherefore,theunbelieveris justlycondemnedbythelaw,bothbecausehedidnot continue todoall thingswritten in thebookof the law,andbecausehedidnotbelieveonthenameoftheSonofGod.

QUERY6.—(1)Doesasinner,beingjustified,haveallthingsatoncethatarenecessaryforsalvation?And(2)Arepersonalholiness,andprogressinholyobedience,notnecessarytoajustifiedperson’spossessionofglory,incaseofhiscontinuinginlifeafterhisjustification?

Ans.—Thegroundof thisquerymarkedout tous, is in thesewordsofholy Luther, — “For in Christ I have all things at once, nor do I needanythingmorethatisnecessaryforsalvation.”Andtousitisevidentthatthis is the believer’s plea, namely: [faith in] Christ’s most perfectobediencetothelaw,doneforhiminanswertoitsdemandofgoodworksforobtainingsalvation,accordingtothetenorofthefirstcovenant.OurRepresentationallegesthatthispleaiscutoffandcondemnedbytheActof Assembly — but without saying anything about the old Popishreflectiononthedoctrineoffreejustificationbyfaith,withoutworks,astaughtbyLutherandotherreformers;oranythingaboutthehardshipofhaving this questionput to us, as ifwehad given somebasis for beingsuspectedasenemiesofgospelholiness.Ourconsciencesbearuswitness,thatitisourgreatdesiretohavethisholinessadvancedinourselvesandothers;weare fullypersuadedthatwithout it,neither theynorweshallseetheLord.Heb12.14Weanswerthefirstpartofthequery—

That,sinceajustifiedperson,havingpassedfromdeathtolife,translatedfrom the power of darkness into the kingdomofGod’s dear Son,Col 1.13

andblestwithallthespiritualblessingsinChrist,Eph1.3isbyvirtueofhisunion with him, brought into and secured in a state of salvation; andtherefore, in the languageof theHolyGhost, he is actually, thoughnotcompletely,savedalready;andsince,inChristhehasparticularlyamostperfect, law-binding, and law-magnifying righteousness, redemption inhisblood,

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specifically the forgiveness of sins, peace with God, access, acceptancewisdom, sanctification, everlasting strength, and in a word, anoverflowing, ever-flowing fulness fromwhich, according to theorder ofthe covenant, he does and shall receive whatever he wants. Hence,according to theScripture, inChrist all things arehis and inhimhe iscomplete. Considering these things, we say that we think a justifiedpersonhas inChristatonceall thingsnecessary tosalvation, thoughofhimselfhehasnothing.

To the secondpartof thequeryweanswer, thatpersonalholiness, andjustification,beinginseparableinthebeliever,weareunwilling,somuchas the query does, to suppose their separation. Personal holiness wereckonissonecessarytothepossessionofglory,ortoastateofperfectholinessandhappiness—asthemorninglightisnecessarytothenoon-daywarmthandbrightness;asareasonablesoul isnecessary toawise,healthy,strong,andfullgrownman;asanantecedentisnecessarytoitsconsequent; as a part is necessary to the whole — for we take thedifference between a state of grace and of glory, to be gradual only,according to the maxim, “Grace is glory begun, and glory is grace inperfection.”Sonecessary,again,asmotion isnecessary toevidence life,orinordertowalk—notonlyhabitual,butactualholinessandprogressinholyobedience,onecontinuinginlife,weareclear,aresonecessary—that without them, none can see the Lord. And as it is not only thebeliever’s interest, but his necessary and indispensable duty, to still begoingon“fromstrengthtostrength,untilheappearsbeforetheLordinZion;”Psa84.7 so therighteous,webelieve, “willholdonhisway;andhewho has clean handswill grow stronger and stronger.”Job 17.9 For eventhoughthebeliever’sprogress inholyobedience,byreasonof themanystops, interruptions, and assaults he frequentlymeetswith fromSatan,from the world, and from in-dwelling corruption, he is far from beingalikeatalltimes.Yet“thepathofthejust,”thoughhefrequentlyfalls,willbe “as the shining light, that shines more and more unto the perfectday.”Prov 4.18 Though hemay, at times “become weary and faint in hismind,” yet he shall, by waiting on the Lord, “renew his strength, andmountupaswitheagles’wings,”etc.Isa40.31Butstillthebelieverhasallthis in and from Christ: for where can our progress in holiness comefrom,exceptfromthesupplyofhisSpirit?Ourwalkinginholyobedience,

andeverygoodmotionofours,mustbeinhim,andfromhim,whoistheWayandtheLife,whoisourheadofinfluences,andthefountainofourstrength,andwho“worksinusbothtowillandtodo.”Phil2.13 “Abide inme,”hesays,“andIinyou.Forwithoutmeyoucandonothing.Ifamandoesnotabideinme,heiscastawayasabranch,andiswithered.”Joh15.5,6.

But if the meaning of the query is that holy obedience is of such anecessity in order to possess glory, then as it imports any kind ofcausality, we dare not answer in the affirmative; forwe cannot look atpersonal holiness, or good works, as properly federal and conditionalmeans to obtain possession of heaven, though we admit that they arenecessarytomakeusfitforit.

QUERY7.—Doespreachingthenecessityofaholylifeinordertoobtaineternalhappiness,haveadangerousconsequencetothedoctrineoffreegrace?

Ans.—The last of the two clausesof the eighthactofAssembly,beingcomplainedofinourRepresentation,isthefirstandmaingroundofthisquery. And before we give an answer to it, we crave leave to explainourselvesmorefullyastotheoffenceweconceiveisgivenbythatact.

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Namely, it isthat, inoppositionto,andinplaceofthebeliever’spleaofChrist’sactiverighteousness,inanswertothelawdemandinggoodworksforobtainingsalvationaccordingtothetenorofthefirstcovenant—cutoff, asweapprehend it,by the fifthact—ministersareordered, in theeighthact,topreachthenecessityofourownpersonalholiness,inordertoobtaineverlastinghappiness.Asalso,our inherentholinessseems tobeputtoomuchonthesamefooting(asnecessarytoobtaineverlastinghappiness) with justification by the Surety. This frame of words, asfollows,willwell evidence it, namely: “Of free justification through ourblessedSurety,theLordJesusChrist,receivedbyfaithalone;andofthenecessity of a holy life, in order to obtain everlasting happiness.”Moreover, the great fundamental of justification is laid down in suchgeneralterms,thatadversarieswilleasilyagreetoit.WithoutmentionoftheSurety’srighteousness,activeorpassive,orthe imputationofeither— especially since a motion in open Assembly to add those few butmomentous words — imputed righteousness was slighted. And finally,

the act is so little adapted to the end itwas designed for, namely:— atestimonytothesupremeGodheadofourgloriousGodandSaviourJesusChrist,andagainstArianism,especiallysincenottheleastintimationorwarningagainstthatdamnableheresyistobefoundintheactitself,norwasitmadetothatAssemblyinpassingit.

Tothequery,weanswerthatwecordiallyandsincerelyadmitthataholylife (or good works) is necessary, as an acknowledgment of God’ssovereignty,andinobediencetohiscommand:forthisisthewillofGod,even our sanctification; and, by a special ordination, he has appointedbelieverstowalkinthem:necessaryforglorifyingGodbeforetheworld,andshowingthevirtuesofhimwhohascalledusoutofdarknessintohismarvellouslight:necessaryasbeingtheendofourelection,redemption,effectual calling, and regeneration; for “the Father chose us in Christ,beforethefoundationoftheworld,thatweshouldbeholy;theSongavehimselfforus,thathemightredeemusfromall iniquity,andpurifyforhimselfapeculiarpeople,zealousofgoodworks;”Tit2.14andbytheHolySpiritwearecreatedinChristJesusforthem:necessary,asexpressionsofourgratitudetoourgreatBenefactor—forbeingboughtwithaprice,wearenomoreourown,buthenceforth,inamostpeculiarmanner,weareboundinourbodiesandinourspirits,whicharehis,toglorifyandbyallpossiblewaystotestifyofourthanksgivingtoourLordRedeemerandRansomer.Tohim“whodidnotsparehisownSon,butgavehimuptodeath for us all;”Rom 8.32 to him “who humbled himself, and becameobedientuntodeath,eventhedeathofthecross,forus;”Phil2.7necessaryas being the design, not only of the world, but of all ordinances andprovidences;eventhat,ashewhohascalledusisholy,soweshouldbeholyinallmannerofconduct;1Pet1.15necessary,again,forevidencingandconfirming our faith, goodworks being the breath, thenative offspringandissueofit;necessary,formakingourcallingandelectionsure;2Pet1.10

forthoughtheyarenoplea,yettheyareagoodevidenceforheaven,oranargumentconfirmingourassuranceandhopeofsalvation:necessary,tomaintaining inward peace and comfort, though not as the ground andfoundation for them, yet as effects, fruits, and concomitants of faith;necessary,inordertoconsidercommunionwithGodeveninthislife;for“ifwesaywehavefellowshipwithhim,andwalkindarkness,welie,anddonotpracticethetruth;”1Joh1.6necessary, toescape judgments,andtoenjoymanypromisedblessings;

APPENDIX.357

particularlythereisanecessityoforderandmethod,sothatonemustbeholybeforehecanbeadmittedtoseeandenjoyGodinheaven;thatbeingadisposingmean,preparingforthesalvationofit,andtheking’shighwaychalkedout for the redeemed towalk into the city;Isa35.8necessary, toadorn the gospel and grace our holy calling and profession;necessary,further, for the edification, good, and comfort, of fellow-believers;necessary, topreventoffence, and to stop themouthsof thewicked;Psa107.42 to win likewise the unbelieving, and to commend Christ and hisways to the consciences; necessary, finally, for the establishment,security,andgloryofchurchesandnations.

Thoughwefirmlybelieveholiness isnecessaryuponall theseandmoreaccounts,andthattheChristianoughttoliveinthecontinuedexerciseofgospelrepentance,whichisonemainconstituentofgospelholiness,yetwe dare not say that a holy life is necessary in order to obtain eternalhappiness; for to say nothing of the more gross sense of these words(manifestlyinjurioustothefreegraceofourLordJesusChrist,byfaithinwhose righteousness alone we are appointed to obtain salvation, fromfirst to last), what is still obvious enough, though we are far fromimputing it to theAssembly—however theymay be explained into anorthodoxmeaning—wecannotlookatthemaswholesomewords,sincethey have at least an appearance of evil. They are such a way ofexpression, that Protestant churches and divines have industriouslyshunned their use on that topic, knowing the strong natural bias in allmentowardsseekingsalvation,notbyfaithinourLordJesusChrist,butby works of righteousness done by themselves; and also knowing the

dangerof symbolizing512withPapistsandotherenemiesof thegraceof

thegospel.Protestantschoosetocallholinessandgoodworksnecessarydutiesofpersonswhoare justifiedandsaved, rather thanconditionsofsalvation; they choose to call themconsequents andeffectsof salvationalreadyobtained,orantecedents,disposingandpreparingthesubjectforthe salvation to be obtained, rather than any sort of causes, or propermeans toobtain thepossessionof salvation.TheScripture, for thehighpraise and glory of sovereign grace, seems to have reserved this lasthonour peculiarly for faith. Scripture chooses to say that holiness isnecessary in those who will be saved, rather than necessary to theirsalvation—thatwearesaved,notbygospelworks,butrathertogospel

works,asfruitsandeffectsofsavinggrace;orthatholinessisnecessarytosalvation,notsomuchasameanstotheend,asapartoftheenditself;thispartofoursalvationisnecessarytomakeusfitfortheotherthatisyetbehind.

Therefore,since this [other]wayofspeakingofholinesswithrespect tosalvation is, we conceive, without warrant in the holy Scripture, anddissonant from the doctrinal standards of our own and other reformedchurches,aswellas fromthechosenanddeliberatespeechofreformeddivinesaddressingthesetopics;andsinceitisatbestbutpropositiomale

sonans,513 and may easily be mistaken, and afterwards improved as a

shadeorvehicleforconveyingcorruptsentimentsabouttheinfluenceofworksuponsalvation;wecanonlyreckonthatpreachingthenecessityofholiness insuchterms,wouldhavesomedangerousconsequencetothedoctrine of free grace. We are all the more confirmed in thisapprehension, thatat thisday thedoctrineofChristandhis freegrace,bothas to thepurityandefficacyof it, seemstobegreatlywaning;andthatPopery,with other dangerous errors andheresies destructive of it,arewaxing.ThiscertainlycallsaloudtothechurchesofChrist,andtohisministers inparticular, forall themorezeal,watchfulness,andcaution,with reference to the interests of truth; and that is especially at such atimesothat,cumhereticisnecnominahabeamuscommunia,neeorum

errorifaverevideamur.514

358APPENDIX.

Inanycase—certainlyinframingactsandstandardsofdoctrine—thereis great need for delicacy in the choice of words. For the words of theHoly Ghost in Scripture, under which we include those which areequivalent to them inmeaning and import, are an ordinance of divineinstitutionforpreservingthetruthof thegospel.Oncethesearealteredorvaried,allthewisdomandvigilanceofmenwillbeineffectualtothatend.Anditiswellknown,bycostlyexperiencetothechurchesofChrist,thatfallinginwiththelanguageorphrasesofcorruptteachers,insteadofserving the interest of truth (which never looks so good as in its ownnativesimplicity)onlygrievesthestableandjudicious,staggerstheweak,betrays the ignorant, and instead of gaining, it hardens and opens themouthsofadversaries.Andjustbecauseitissaidinatext,“Theydoittoobtainacorruptiblecrown,butweanincorruptible,”1Cor9.25thatwillnotwarrantthemannerofspeechinthequery.Fortheword,intheoriginal

language, “obtain” signifies only to receive or apprehend, beingaccordinglyrenderedinallLatinversionswehaveseen,andinourowntranslationintheimmediatelyprecedingverse:“Onereceivestheprize;”andeveniftheworddidsignifytoobtain, inthemoststrictandpropersense,itcouldnotservethepurposeunlessitweremeantofthebeliever’sobtaining the incorruptible crown, not by faith, but by works. An ill-chosenwordinastandardmayprovemoredangeroustothetruth,thanonenot so justly rendered in a translationwith several other thingsonthis topic.Thismightbemadeveryevident, if itwerenot thatwehavebeen,wefear,tediousonitalready.

QUERY8.—Doesknowledge,belief,andpersuasionthatChristdiedforme,andthatheismine,andthatwhateverhedidandsuffered,hedidandsufferedforme,thedirectactoffaithbywhichasinnerisunitedtoChrist,andinterestedinhim,asinstitutedinGod’sCovenantofGrace?Oristhatknowledgeapersuasionthatisincludedintheveryessenceofthatjustifyingactoffaith?

Ans.Thequery,itisevident,exceedinglynarrowstheimportanddesignoftheRepresentationintheplacereferredto.Forthereweassertnothingpositively concerning thepassages relating to faith,butwe remonstrateagainst condemning them as to what, it seemed to us, hurt theappropriatingactoffaith;andfixedablotontheReformation,reformedchurches,anddivineswhohadgenerallytaught,concerningfaith,whatisinthecondemnedpassages.Allofthis,wemightsay,wasdonewithoutdeterminingwhetherthepersuasionspokenofinthequerywasthedirectand formal act of justifying faith or not. But now, since the query iswordedsotightly,andsincethematterinquestionisnoneotherthantheold Protestant doctrine on that topic (as we will endeavour to makeapparent),theReverendCommission,wehumblyconceive,cannottakeitamissifweinquire,inthefirstplace,intothetruesenseandmeaningofthiswayofspeakingaboutfaith,thatwearenowquestionedabout.

Mostof the condemnedpassages thequery refers to,donot run in theordersetdowninit,butasfollows:“BelieveontheLordJesusChrist,andyoushallbesaved;”Act16.31thatis,“BetrulypersuadedinyourheartthatChristJesus isyours,andthatyoushallhave lifeandsalvationbyhim;that whatever Christ did for the redemption of mankind, he did it foryou.”Thisisthesameinsubstancewithwhathasbeencommonlytaught

in theProtestantchurches,and in thewordsof therenownedMr.JohnRogersofDodham.Hewasamansonotedfororthodoxy,holiness,andtheLord’scountenancingofhisministry,thatnosoundProtestants

APPENDIX.359

in Britain or Ireland, of whatever denomination, would in the age inwhich he lived, have taken it upon themselves to condemn him aserroneous. We have his definition of faith as follows: “A particularpersuasionofmyheartthatChristJesusismine,andthatIshallhavelifeandsalvationbyhismeans;thatwhateverChristdidfortheredemptionofmankind,hediditforme.”Hereonemaysee,thoughthedifferenceinwordsisalmostnoneatall,yet itrunsratherstrongerwithhimthaninTheMarrow.

In this account of saving faith, we have, first, the general nature of it;namely,arealpersuasion,agreeingtoallsortsoffaithwhatever—foritiscertain that whatever one believes, he is truly persuaded of it. Moreparticularly, it is a persuasion in theheart, whereby it is distinguishedfromthegeneral,dead,andnakedassentintheheadwhichonegivestothingsthatinnowayaffecthim,becausehereckonstheydonotconcernhim.Butwiththeheart,manbelieveshere:“Ifyoubelievewithallyourheart,” says the Scripture. For when a man believes in his heart thedreadfultidingsofthelaw,oritscurse,itsignifiesnotonlyanassenttothemastrue,butahorrorofthemasevil.Soitishere:beingpersuadedinone’sheartofthegladtidingsofthegospel,itbearsnotonlyanassenttothemastrue,butarelishofthemasgood.

Thenwehavethemostspecialnatureofit,namely,itisanappropriatingpersuasion, or a persuasionwith an application to a person’s self, thatChristishisown,etc.Theparticularsofthisarefirst,thatChristisyours.ThegroundofthispersuasionistheofferandgrantofChristasaSaviourin the word, to be believed in for salvation by all those to whom thegospelismadeknownbythisoffer,andsettingforthChristasaSaviour.Thoughbeforewebelieve,lackingunionwithhim,wehavenoactualorsavinginterestinhim;yetinsomesenseheisours:namely,asitislawfulandwarrantable forus (not for fallenangels) to takepossessionofhimandhissalvationbyfaith.Withoutthisfaith,ourcommoninterestinhimas a Saviour, by virtue of the offer and grant in theword,will avail usnothing.Though thecall and theofferof thegospel is reallyparticular,everyone, both in point of duty and in point of interest, ought to

appropriate, apply, or make his own, the thing that is offered, bybelieving.Theyhavegoodandsufficientgroundandwarrantinthewordtodoso.Yetitiseitherneglectedanddespised,orthetruthandsincerityof it is suspectedandcalled intoquestion,until—bydrivinghome thewordof thegospelwithsuchameasureofevidenceandpoweras tobeeffectual — the Holy Spirit satisfies the convinced sinner that, withapplication tohimself inparticular, “it isa faithful saying,worthyofallacceptance,thatJesusChristcametosavesinners,”1Tim1.15andtheSpiritenableshimtobelieveit.Thusthepersuasionoffaithisbegotten,whichisalwaysproportionedtothemeasureofevidenceandpowerfromabove,thatsovereigngraceispleasedtoputforthtoworkit.

The next branch of the persuasion is, “that you shall have life andsalvation by him,” namely, the life of holiness as well as of happiness;salvationfromsinaswellas fromwrath;not inheavenonly,butbegunandcarriedonhere,andcompletedhereafter;whichisthetruenotionoflifeandsalvation,accordingtotheScriptures,andasProtestantdivinescommonly explain it. Therefore this persuasion of faith is inconsistentwithanunwillingnesstopartwithsin,withabentorpurposeofhearttocontinue in it.There canbe littlequestion,weapprehend,whether thisbranch of the persuasion belongs to the nature of justifying faith; forsalvationbeingaboveall things in a sensible sinner’s eye,he canneverbelieveanythingtohissatisfaction,

360APPENDIX.

unlessheseesagroundtocomfortablybelieveit.Fewthereforewill,weconceive,differ fromDr.Collins, laying itdownasa conclusionon thisverytopic,namely, that“aChristiancannothavetrue,saving, justifyingfaith,unlesshedoes(Idonotsay,unlesshethinkshedoes,orunlesshehesaysdoes,butunlesshedoes)believe,andispersuadedthatGodwillpardonhissins.”Further,thisbelievingintheSonforlifeandsalvationisthesameasreceivinghim(thislastisexplainedbytheHolySpirithimself

in John 1.12);515 and likewise, it evidently bears the soul’s resting on

Christforsalvation.ForitisnotpossibletoconceiveofasoulrestingonChrist for salvation, without a persuasion that he shall have life andsalvationbyhim,namely,apersuasionofthesamemeasureanddegreeasresting.

The third branch of the persuasion, ‘‘that whatever Christ did for theredemptionofmankind,hedid it for you,”—beingmuch the same, in

otherwords, as thesewordsof theapostle—“Who lovedme,andgavehimself forme;”Gal2.20andcoming in the lastplace,we thinknonewillquestionthatwhoeverbelieves,inthemannerexplainedbefore,mayandought tobelieve this ina likemeasureand in the sameorder.And it iscertainthatallwhoreceiveandrestonChristforsalvation,believeit—ifnotexplicitly,yetvirtuallyandreally.

Now, this account of justifying faith runs in terms that are much lessstrong than those ofmany eminent divines who used to define it by apersuasion of God’s love, of his special mercy to one’s self, of theremissionofhis sins, etc.; and it is the same for substanceandmatter,even though thewords are not the same as our Shorter Catechism: “AreceivingandrestinguponChristaloneforsalvation,ashe isofferedtousinthegospel.”ThereitisevidentthattheofferofChristtous,thoughmentionedlast, istobebelievedfirst.Fortill thesoul ispersuadedthatChristcrucifiedisinthegospelsetforth,offered,andexhibitedtoitasifexpressedbyname,therecanbenobelievingonhim.AndwhentheofferisbroughthometoapersonbytheHolyGhost,therewillbeameasureofpersuasionthatChrist ishis,asexplainedabove.Andthatreceiving,orbelievingin, andresting on him for salvation, cannot bewithout somemeasureofpersuasion thatone shallhave life and salvationbyhim, asalreadysaid.Butmoredirectlytothequery:

We answer, 1st, Since our reformers and their successors, such as:Luther,Calvin,Melancthon,Beza,Bullinger,Bucer,Knox,Craig,Melvil,Bruce,Davidson,Forbes,etc.,—meneminentlyendowedwiththespiritoftruth,andwhofetchtheirnotionsofitimmediatelyfromthefountainof the holy Scripture; the most eminent doctors and professors oftheology that have been in the Protestant churches, such as Ursinus,Zanchius, Junius, Piscator, Rollock, Danaeus, Wendelinus, Chamierus,Sharpius, Bodius, Pareus, Altingius, Triglandii (Gisbertus and Jacobus)Arnoldus, Maresius; the four professors of Leyden, namely: Wallaeus,Rivetus, Polyander, Thysius; Wollebius, Heideggerus, Essenius,Turretinus, etc.; with many eminent British divines, such as Perkins,Pemble, Willet, Gouge, Roberts, Burgess, Owen, etc.; the churchesthemselvesofHelvetia,thePalatinate,France,Holland,England,Ireland,Scotland,intheirstandardsofdoctrine;alltheLutheranchurcheswhich,inpointoforthodoxyonthetopicofjustificationandfaith,aresecondtonone; the renowned synodofDort,madeup of eminent divines, calledand commissioned “from seven reformed states and kingdoms, besides

thoseoftheseveralprovincesoftheNetherlands

APPENDIX.361

—sinceallofthese,wesay,standforthatspecialfiducia,confidence,orappropriatingpersuasionoffaithspokenofinthecondemnedpassagesofTheMarrow,onwhichthisqueryisraised;—thesynodofDort,besidesthemindsoftheseveraldelegatesonthistopic,intheirseveralsuffrages

abouttheFiveArticles,516declaringthemselvesplainly,bothintheirfinal

decisions concerning those articles, and in their solemn and ample

approbationofthePalatineCatechism,517asagreeabletothewordofGod

inall things,andascontainingnothing that shouldeitherbealteredoramended;—andthisCatechismbeingfullandplainastothispersuasionoffaith,hasbeencommentedonbymanygreatdivines,andreceivedbyalmostallofthereformedchurches,asamostexcellentcompendiumofthe orthodox Christian doctrine, and particularly by the Church ofScotland, as the Rev.Mr. RobertWodrow lately told hisMajesty KingGeorge,inthededicationofhishistory;—andsincewe,withthiswholechurch andnation, by virtue of the awful tie of the oath ofGod in ournationalcovenant,areeverboundtoabhoranddetestthePopishgeneralanddoubtsome faith,with all the erroneousdecrees ofTrent—amongwhichisoppositiontothespecialfiduciaoffaithcondemnedinit—thisisestablished:Protestantsareso-calledmainlyfordenyingandopposingtheconfidenceandpersuasionoffaithnowinquestion,withapplicationto one’s self. By this renunciation, our forefathers no doubt pointed atand asserted to be held and professed as God’s undoubted truth andverity, that particular and confident or assured faith, then commonlyknownandmaintained in this church,as standingplainandexpress inher standards. In the same covenant, they bound themselves andus tothe profession and defence of it, promising and swearing by the greatnameoftheLordourGod.Andsincethen,thissamepersuasionoffaith—howeverspeakingaboutthattopichascometobealtered—wasneverdeniedorcondemnedbyanyjudicatoryofareformedChurch,untilnow.

CONSIDERING all these things, and what dangerous consequence such ajudicial alterationmayhave,we cannotandwedarenot consent to thecondemnationofthatpointofdoctrine.Forwecannotthinkofchargingerror and delusion in a matter of such importance upon so manyProtestant divines, eminent for their holiness and learning; upon theProtestantchurches;anduponourownforefathers,sosignallyownedby

the Lord; and also upon the standards of Protestant doctrine in thisChurchfornearlyahundredyearsafterherreformation.Otherwise,ifwewere to speak thisway,we are persuadedwewould offend against thegenerationofhischildren.Norcaniteverenterintoourmindsthatthefamous Assembly of Westminster had it so much as once in theirthoughts, to depart in this point from their own doctrine, and thedoctrineof thischurchofwhichtheywereallboundtomaintainbythestrongest ties — nor to depart from the synod of Dort, which had sorecently before settled the Protestant principles as to doctrine, and bydoing so, surrender to Socinians, Arminians, and Papists, what all ofthem have a mortal aversion to: namely, the special fiducia, or theappropriating persuasion of faith. Protestant divines before and sincethattimecontendedforthistotheirutmost,asbeingnotonlyaprecioustruth, but a point of vast consequence to religion.Andwe are sure theAssembliesofthisChurchunderstood,andreceivedtheirconfessionsandcatechisms, both larger and shorter, as entirely consistent with ourconfessions and catechisms before that time, as we have alreadymadeevident inourRepresentation, from theactsofAssembly receivingandapprovingtheWestminsterConfessionandCatechisms.

362APPENDIX.

Weanswer2d, that it is tobeconsideredthatmostof thewordsof theHolyGhost,madeuseof in theOldandNewTestament to express thenature of faith and believing, signify the confidence or persuasion inquestion; and consider that confidence and trust, as used in the OldTestament,areexpoundedasfaithandbelievingintheNewTestament;andthesamethingsattributedtothelatter,aswerecommonlyattributedto the former. Diffidence and doubting are, by nature, acts and effectscontrary to faith; peace and joy are the native effects of believing; thepromisesofthegospel,andofChristinhispriestlyofficeheldforthinit,aretheproperobjectsofjustifyingfaith;faithfulnessinGod,andfaithinthe believer, being relatives (and the former being the ground of thelatter), our faith should correspond to his faithfulness, by trusting hisgoodwordofpromiseforthesakeofit.Itiscertainthatabeliever,intheexercise of justifying faith, believes something in reference to his ownsalvation, on the groundofGod’s faithfulness in thepromise.Nootherpersonwhatsoeverdoesorcanbelieveif it isnottothispurpose—thatnowChristisandwillbeaSaviourtohim,andthatheshallhavelifeandsalvation by him; — we are utterly at a loss to conceive what other

purpose it can be. Such persuasion, confidence, and assuredness aregreatly attributed to faith in the Scripture; and the saints in Scriptureordinarily express themselves in their addresses to God in words ofappropriation. And finally, according to our Larger Catechism, FAITHjustifies a sinner in the sight of God, as an instrument, receiving andapplyingChristandhisrighteousness,asheldforthinthepromiseofthegospel;andfaithrestsupontheseforpardonofsin,andforacceptingandaccountingone’sselfrighteousbeforeGodforsalvation.Howfaithcandothis without some measure of the confidence or appropriatingpersuasionwearenowon,seemsextremelyhardtoconceive.

Ontheseconsiderations,andothersthataretoolongtobeinsertedhere,wecanonlythinkthatconfidenceortrustinJesusChristasourSaviour,andthefreegraceandmercyofGodinhimascrucified,areofferedtousin the gospel for salvation (including justification, sanctification, andfuture glory), upon the ground and security of the divine faithfulnessplighted in thegospelpromise; andupon thewarrantof thedivine callandthecommandtobelieve inthenameoftheSonofGod;or inotherwords,apersuasionoflifeandsalvationfromthefreeloveandmercyofGodinandthroughJesusChrist,acrucifiedSaviourofferedtousuponthe security and warrant mentioned. This is the very direct, uniting,justifying, and appropriating act of faith whereby the convinced sinnerbecomes possessed of Christ and his saving benefits; instated in God’scovenant and family; always taking this along as assumed, that all isdriven home and worked by the Holy Spirit who brings Christ, hisrighteousness,salvation,andwholefulness,neartousinthepromiseandoffer of the gospel; at the same time clearing our right andwarrant to

intermeddlewithall,withoutfearofviciousintromission,518encouraging

andenablingustoameasureofconfidentapplication,andtakinghomeallofthistoourselvesfreely,withoutmoneyandwithoutprice.Isa55.1

Thisconfidence,persuasion,orwhateverothernameitmaybecalledby,wetaketobetheverysameaswhatourConfessionandCatechismscallaccepting, receiving, and resting on Christ offered in the gospel forsalvation; and the same as what polemic and practical divines call

“Fiducia specialis misericordiae,”519 “fiducial application,” “fiducial

apprehension,” “fiducial adherence,” “recumbence,” “affiance,” ‘‘fiducialacquiescence,” “appropriating persuasion,” etc. All of these, if dulyexplained,wouldissueinameasureofthisconfidenceorpersuasionwe

havebeen speakingof.However,weare fully satisfied that this iswhatour fathers and the body of Protestant divines, speaking with theScriptures,called“theassuranceoffaith.”

APPENDIX.363

Thatonceburningandshining lightof thischurch,Mr.JohnDavidson,thoughinhisCatechismhedefinesfaithbya“heartyassurance”thatoursinsarefreelyforgivenusinChrist;orasurepersuasionoftheheartthatChrist by his death and resurrection has taken away our sins, andclothinguswithhisownperfect righteousness,has thoroughly restoredusto the favourofGod;whichhereckonedtobe thesameasa“heartyreceivingofChristofferedinthegospelfortheremissionofsins.”YetinaformerpartofthesameCatechismhegivesustounderstandwhatsortofassurance and persuasion hemeant, as follows: “And it is certain,” hesays,“thatboththeenlighteningofthemindtoacknowledgethetruthofthepromiseofsalvationtousinChrist,andthesealingupofthecertaintyofitinourheartsandminds(ofwhichtwopartsfaithconsists,asitwere)aretheworksandeffectsoftheSpiritofGod.”Inlikemanner,inourfirstConfession of Faith, Art. 3, 12, it is called, “An assured faith in thepromiseofGodrevealedtousinhisword;bywhichfaithweapprehendChristJesus,withthegracesandbenefitspromisedinhim.”—“Thisfaith,andtheassuranceofthesame,doesnotproceedfromfleshandblood.”AndinourfirstCatechism,commonlycalledCalvin’sCatechism,faithisdefinedasa“surepersuasion”and“steadfastknowledge”ofGod’stenderlove towards us, according to howhe has plainly uttered in his gospel,that hewill be a Father and Saviour to us through themeans of JesusChrist;andagain,“faithwhichGod’sSpiritworksinourhearts,assuringus of God’s promisesmade to us in his holy gospel.” In the Summula

Catechismi, orRudimentaPietatis,520 to the question, “Quid est fides?”

theansweris,“CummihipersuadeoDeummeomnesquesanctosamare,nobisque Christum cum omnibus suis bonis gratis donare;” and in themargin,“Naminfideduplexpersuasio,1.DeamoreDeierganos;2.DeDeibeneficiisquaeexamorefluunt,Christonimirum,cumomnibussuisbonis,” etc. And to that question, “Quomodo fide percipimus, et nobisapplicamus corpus Christi crucifixi? the answer is, “Dum nobispersuademus Christi mortem et crucifixionem non minus ad nospertinere quam si ipsi nos pro peccatis nostris crucifixi essemus.Persuasioautemhaecestveraefidei.”

Fromalltheseitisevidenttheyheldthatabeliefofthepromisesofthegospel,withapplicationtooneself,oraconfidenceinacrucifiedSaviourforaman’sownsalvation, is theveryessenceof justifyingfaith;or thatwebecomeactuallypossessedofChrist,remissionofsins,etc.,inandbytheactofbelieving,orbyconfidenceinhim,asexplainedabove.Andforthem, this was the assurance of faith — which widely differs from theAntinomiansenseof theassuranceorpersuasionof faith,which is thatChristandpardonofsinareours,nolessbeforebelievingthanafter;thisisasensewhichweheartilydisclaim.

Whether thesewords in thequery, “Or, is that knowledge apersuasionincludedintheveryessenceofthatjustifyingactoffaith,”areexegeticoftheformerpartofit;orelseanewbranchofthequery;weanswerthatwehavealreadyexplainedthepersuasionof faithheldbyus.Andwethinkthat—inthelanguageoffaith,thoughnotinthelanguageofphilosophy—knowledgeandpersuasionrelatingtothesameobject,gohandinhandinthesamemeasureanddegree.

Itisevidentthattheconfidenceorpersuasionoffaithforwhichweplead,includesornecessarilyandinfalliblyinfersconsentandresting,togetherwith all the blessed fruits and effects of faith, in proportion to ourmeasureoffaith.

364APPENDIX.

Havingmentionedconsent,wecanonlybemoreconfirmedinthismatterwhen we consider such a noted person as Mr. Baxter. He made themarriageconsenttoChrist,asKingandLord,theformalactofjustifyingfaith,asanepitomeofallgospelobedience—includingandbindingustoall the duties of the married state, and so giving us a right to all theprivileges. By this as well as his other dangerous notions aboutjustification, and other points connected with it, that are scatteredthroughout his works, he corrupted the fountain and endangered thefaithofmany.Yetintheend,hecametobeofanothermind,andhehadthehumilitytotelltheworldasmuch.ForMr.Crossinformsus(Serm.onRom.4.2,p.148)thatMr.Baxter,inhislittlebookAgainstDr.Crisp’sErrors, says, “I formerly believed the formal nature of faith to lie inconsent;butnowIrecantit.Ibelieve,”hesays,“thatitliesintrust: thismakestherightlieintheobject;forIdependonChristasthematterormeritofmypardon,mylife,mycrown,myglory.”

There are two things further concerning this persuasion of faith to be

mentioned:one is that such faith isnotaxiomatic,but real; that is, thesinner does not always have at his first closing with Christ, norafterwards,suchaclear,steady,andfullpersuasionthatChristishis,andthathissinsare forgiven,and thatheshalleventuallybesaved, thathedareprofess it toothers,orevenpositivelyassert itwithinhimself.Yet,upon the first savingmanifestation ofChrist to him, such a persuasionandhumbleconfidenceisbegotten,asisrealandrelieving,andparticularas to himself and his own salvation, and which works a proportionatehope as to its outcome. Though he fears to express it directly andparticularlyabouthimself,becauseofthehumblingimpressionshehasofhimselfandofhisownguiltatthetime,theaweofGod’smajesty,justice,andholinessonhisspirit,andhisindistinctknowledgeofthedoctrineofthegospel,alongwiththegroundsandwarrantsofbelievingcontainedinit.

The other is that whatever is said about the habit, actings, strength,weakness,andintermittingsoftheexerciseofsavingfaith,thesameistobesaidofthispersuasioninallpoints.Fromallofthis,itisevidentthatthedoubts,fears,anddarkness,sofrequentlyfoundintruebelievers,canvery well consist with this persuasion in the same subject. For thoughthesemaybe,andoftenareinthebeliever,yettheyarenotofhisfaith,which in its nature and exercise is as opposite to them as light is todarkness, or the flesh is to the Spirit. Though they are in the same

subject,yet theyarecontrary tooneanother,Gal.5.17.521And therefore

faith wrestles against them, though with various success, sometimesbeing so far overcome and brought under by themain force andmuchsuperiorstrengthofprevailingunbelief,thatitcannotbediscernedmorethanthefirewhencoveredwithashes,orthesunwhenwrappedinthickclouds.Theconfidenceandpersuasionoffaithinmany,atfirstespecially,isbutas thegrainofmustard-seedcast intotheground,or likeasparkamidst the troubledseaofallmannerofcorruptionand lust,where therolling waves of unbelieving doubts and fears, hellish temptations andsuggestionsandthelike,movingonthefaceofthatdeep,areeverynowandthengoingoverit.Weretherenotadivinehandandcareengagedforits preservation, they would effectually extinguish and bury it. Whatwonderisitthatmanytimesinsuchacaseitcannotbediscerned?Yetitwill still hold somuch of the exercise of justifying faith, and somuchpersuasion.Indeed,notonlymayabelieverhavethispersuasionandnotknow it for the time (as sayCollins,Roberts,Amesius,andothers,who

distinguish the persuasion from the sense of it), but being under thepoweroftemptation

APPENDIX.365

and confusion of mind, he may resolutely deny that he has any suchpersuasionorconscience;while it isevidenttoothersat thesametime,by its effects, thathe really doeshave it. For this, onemay see, amongothers,theholyandlearnedHaliburton,inhis“InquiryintotheNatureofGod’sActofJustification,”p.27.Andifonewantstoseetheconsistenceof faith’s persuasion with doubting well-discoursed and illustrated, hemayconsultDownham’s“ChristianWarfare.”

But we answer, 3dly, there is a full persuasion and assurance byreflection,spiritualargumentation,orinwardsensation,whichwearefarfromholdingtobeoftheessenceoffaith;butthislast(inwardsensation),beingmediate, and collected by inference as we gather the cause fromthose signs and effects that evidence it, is very different from thatconfidenceorpersuasionthatdivinescalltheassuranceoffaith.

“Sanctification,” says Rutherford, “does not evidence justification asfaith evidences it, with such a clearness as light evidences colours,though it is no sign or evident mark of them; but more as smokeevinces fire, andas themorning star in the east evinces the sunwillriseearly,oras thestreamsprove there isahead-spring fromwhichtheyissue,thoughnoneofthesemakewhattheyevidencevisibletotheeye. So sanctification gives evidence of justification only as marks,signs,andeffectsgiveevidencetothecause.”

Hecallsitalightofarguingandofheavenlylogic,bywhichweknowthatweknowGodbythelightoffaith,becausewekeephiscommandments.

“In effect,” he says, “we know the personmust be justified inwhomthesegraciousevidencesexist,onlybyhearsayreportorconsequence,rather than by knowing or seeing justification or faith itself inabstracto. But the light of faith— the testimonyof the Spirit by theoperationoffreegrace—willcauseustoseewithoureyes,asitwere,justificationandfaith;notbyreport,butasweseethesun-light.’”

Againhesays,

“We never had a question with Antinomians touching the firstassurance of justification, as is proper to the light of faith. He(Cornwall)mighthave sparedallhisarguments toprove thatweare

first assured of our justification by faith, not by good works, for wegranttheargumentsofonesortofassurancewhichispropertofaith,andtheyprovenothingagainstanothersortofassurance,bysignsandeffects,whichisalsodivine.”

Further, as to thedifferencebetween these twokinds of assurance: theassuranceoffaithhasitsobjectandfoundationwithouttheman,butthatofsensehasthemwithinhim.TheassuranceoffaithlookstoChrist,thepromiseandcovenantofGod,andsays, ‘‘This is allmysalvation;Godhasspokeninhisholiness;Iwillrejoice;”buttheassuranceofsenselooksinwardattheworksofGod,suchastheperson’sowngraces,attainments,experiences,andthelike.Theassuranceoffaithgivingevidencetothingsnotseen,canclaimaninterestin,andpleadasavingrelationtoahiding,withdrawingGod.Zionsaid,“MyLordhasforgottenme;”Isa49.14andthespouse,“Iopenedtomybeloved,butmybelovedhadwithdrawnhimself,andwasgone.”Song5.6SohemaybeaforgettingandawithdrawingGodtomyfeeling;“andyettomyfaith,heismyGodandmyLordstill,”saysholyRutherford; “evenas thewifemaybelieve theangryand forsakinghusband is still her husband.” But on the other hand, the assurance ofsenseistheevidenceofthingsseenandfelt.Theonesays,“Itakehimformine;”theothersays,“Ifeelheismine.”Theonesayswiththechurch,“MyGodyetwillhearme,thoughhecovershimselfwithacloudthatmyprayercannotpassthrough;”theother,“MyGodhasheardme.”Psa66.19

Theonesays,“Hewillbringmeforthtothelight,andIshallbeholdhisrighteousness;”Psa17.15

366APPENDIX.

theother says, “Hehas broughtme forth to the light, and I beholdhisrighteousness.”Theonesays,“Thoughheshouldkillme,yetwillItrustinhim;”Job13.15theother,“Hesmilesandshinesonme,therefore,Iwilllovehimandtrustinhim.”

On thewhole,wehumbly conceive, if thenatureandgroundsof faith’spersuasionweremorenarrowlyandimpartiallyundertheguidanceoftheSpirit of truth, if it were searched into and laid open, instead ofdiscouraging weak Christians, it would exceedingly tend to strengthenand increase faith, and consequently itwill have amighty influence onspiritualcomfort,andtruegospelholiness,whichwillalwaysbefoundtobear proportion to faith, as effects bear proportion to the efficacy andinfluenceoftheircauses.

QUERY9.—Whatisthatactoffaith,bywhichasinnerappropriatesChristandhissavingbenefitstohimself?

Ans.—Thisquestionbeingplainlyandfullyansweredinwhatwassaidonthe immediately foregoingquestion,werefer to that,andproceedtothetenthquestion.

QUERY10.—Cantherevelationofthedivinewillintheword—affordingawarranttoofferChristtoall,andawarranttoalltoreceivehim—besaidtobetheFather’smakingofadeedofgiftandgrantofChristtoallmankind?Isthisgranttoallmankindbysovereigngrace?Andisitabsoluteorconditional?

Ans.—HerewearedirectedtothatpartofourRepresentationwherewecomplainthatthefollowingpassageiscondemned:“TheFatherhasmadeadeedofgiftorgranttoallmankind,thatwhoeverofthemshallbelieveinhisSon, shallnotperish;”andwherewesay that, “This treatmentofthepassageseems toencroachon thewarrantsmentioned,andalsoonsovereigngracewhichhasmadethisgrant,nottodevils,buttomen,intermswhichnonecanbeimaginedmoreextensive;”whichisagreeabletowhatwehavealreadysaidinourRepresentation.Weanswertothefirstpartofthequestion,thatbythe“deedofgiftorgranttoallmankind.”weunderstand nomore than the revelation of the divinewill in theword,affording warrant to offer Christ to all, and a warrant to all to receivehim; for although we believe that the purchase and application ofredemption is peculiar to the elect, who were given by the Father toChristinthecounselofpeace,yetthewarranttoreceivehimiscommonto all. Ministers, by virtue of the commission they have received fromtheirgreatLordandMaster,areauthorizedandinstructedtogopreachthe gospel to every creature, i.e., tomake a full, free, and unhamperedofferofhim,hisgrace,righteousness,andsalvation,toeveryrationalsoultowhomtheymay inprovidencehaveaccess tospeak.And ifwehadavoicelikeatrumpet,thatcouldreachallthecornersoftheearth,wethinkwewouldbebound,byvirtueofourcommission,toliftitup,andsay,“Toyoumenwecall,andourvoiceistothesonsofmen.Godhassolovedtheworld, thathegavehisonlybegottenSon, thatwhoeverbelieves inhimshouldnotperish,buthaveeverlastinglife.”This“deedofgiftandgrant,thatwhoeverbelievesinChristshallnotperish,”etc.,isnotcalleda“deedof gift, and grant of Christ,” either in our Representation or in thepassagesofthebookcondemnedonthattopic.Yetbeingrequiredtogive

ourjudgmentinthispoint,wethinkthat,agreeabletotheHolyScripture,itmaybesocalled,asitparticularlyappearsfromthetextlastcited,John3.16.

APPENDIX.367

There,bygivingChrist,weunderstandnotonlyhiseternaldestinationbythe Father to be the Redeemer of an elect world, and giving him untodeathforthem,inthefulnessoftime,butmoreespeciallygivinghiminthewordtoall,tobereceivedandbelievedin.‘Thegivingherecannotbea giving in possession, which is peculiar only to those who actuallybelieve;rather,itmustbesuchagiving,granting,oroffering,aswarrantsamantobelieveorreceivethegift;anditmustthereforebeanteriortoactualbelieving.Thisisevidentenoughfromthetextitself:hegavehim,“thatwhoeverbelievesinhimshouldnotperish,”etc.Thecontextalso,tous,puts itbeyondcontroversy: thebrazenserpentwasgiven,and liftedupasacommongoodtothewholecampofIsrael,thatbeingstungbythefieryserpents,whoeverinallthecamplookedtoit,mightnotdie,butlive.SohereChristisgiventoalostworld,intheword,“thatwhoeverbelievesinhimshouldnotperish,”etc.Andinthisrespect,wethink,Christ isacommonSaviour,andhissalvationisacommonsalvation;anditis“gladtidingsofgreatjoytoallpeople,”thatuntous(nottoangelsthatfell)thisSonisgiven,andthisChildisborn,whosenameiscalledWonderful,etc.,Isa.9.6.

WehaveaScripturethatisalsotothispurpose,John6.32,whereChrist,speaking to a promiscuous multitude, makes a comparison betweenhimselfandthemannathatfellaboutthetentsofIsraelinthewilderness,saying,“MyFathergivesyouthetruebreadfromheaven.”Asthesimplerainingofthemannaabouttheircampiscalledagiving(ver.31),beforeit was tasted or fed upon, so the very revelation and offer of Christ iscalled(accordingtothejudiciousCalvinonthepassage)agivingofhim,beforeheisreceivedandbelievedon.

WealsoreadofthisgivingofChristtolostmankindin1John5.11,“Andthisistherecord,thatGodhasgivenuseternallife,andthislifeisinhisSon.”Thisgivinginthetextisnot,weconceive,agivinginpossession,ingreater or lesser measure, but a giving by way of grant and offer,whereupononemaywarrantablytakepossession.Andthepartytowhomthegrantismade,isnotonlytheelect,butlostmankind;fortherecordofGodheremustbe sucha thingaswarrantsall tobelieveon theSonof

God,Butitcannotbeanysuchwarranttotell,“thatGodhasgiveneternallifetotheelect.”Formakingagifttoacertainselectcompanyofpersonscanneverbeawarrantforallmentoreceiveortakepossessionofit.Thiswillbe furtherevident ifweconsider that thegreatsinofunbeliefdoesnot lie inbelieving this recordofGod,— “He thatdoesnotbelievehasmadeGodaliar,”saystheapostle,ver.10,“becausehedoesnotbelievetherecordthatGodgaveofhisSon;”andthenitfollowsinver.11,“Andthisistherecord,thatGodhasgivenuseternallife,”etc.Now,arewetothink that rejecting the record of God is a bare disbelieving of thisproposition:“ThatGodhasgiveneternallifetotheelect”?Surelynot;forthemost desperate unbelievers, such as Judas and others, believe this;andtheirbeliefof itaddsto theiranguishandtorment.Orbybelievingthis,dotheysettheirsealtoit,thatGodistrue?No;notwithstandingallthis, they continue to make him out to be a liar in “not believing thisrecord ofGod,” that byway of grant,God has given eternal life to lostmankind,andtothemselvesinparticular.Sothey,aswellasothers,arewarrantedandwelcometobelieveit;andeveryonetowhomitcomes,attheirperil,arerequiredtoreceiveortakepossessionofitbyfaith.Bynotreceiving this gifted and offered remedy, with application andappropriation, they fly in the face of God’s record and testimony; andthereforetheyjustlyanddeservedlyperish,

368APPENDIX.

because the righteousness, salvation,andkingdomofGod,wasbroughtsoneartotheminthefreeofferofthegospel,andyettheywouldnottakeit.We think thegreatpinchand strait of anawakened consciencedoesnot lie in believing that God has given eternal life to the elect; but inbelievingorreceivingChrist,offered tous in thegospel,withparticular

application to themanhimself.522 In Scripture this is called “eating the

flesh,anddrinkingthebloodoftheSonofman.”Yet,tillthisdifficultyissurmounted ingreateror lessermeasure,someonecanneverbesaid tobelieveinChrist,ortoreceiveandrestuponhimforsalvation.Theverytaking or receivingmust presuppose agiving ofChrist; and this givingmayoccur(anditdoesforthemostpart)wherethereisnoreceiving.Butthere can be no receiving of Christ for salvation where there is norevelation of Christ in the word of the gospel, affording a sinner thewarranttoreceivehim;andthen,bytheeffectualoperationoftheSpirit,persuading and enabling the sinner to embrace him upon this warrantand offer. “A man,” says the Spirit of God in John 3.27, “can receive

nothing,unless it isgivenhim fromheaven.”HenceMr.Rutherford, inhis “Christ Dying and Drawing,” etc., page 442, says that “reprobateshaveasfairawarranttobelieveastheelecthave.”

As to the second part of this question, i.e., “Is this grant made to allmankind by sovereign grace? And, Is it absolute or conditional?” weanswer that this grant, made in common to lost mankind, is fromsovereign grace only. And because it is the ministers’ warrant to offerChristtoall,andthepeople’swarranttoreceivehim,itcannotfailtobeabsolutelyfree.YetthisissuchthatnonecanbepossessedofChristandhisbenefits,untiltheyreceivehimbyfaith.

QUERY11.—Isthedivisionofthelaw,asexplainedandappliedinTheMarrow,justified?Andcanitnotberejectedwithoutburyingseveralgospeltruths?

Ans.—Wehumblyjudgethatthetripartitedivisionofthelaw,523ifrightly

understood,may be allowed as orthodox. Yet, seeing that what we areconcernedwith,ascontainedinourRepresentation, isonlythedivisionofthelawintotheLawofWorks,andtheLawofChrist,wesaythatweare still of the opinion that this distinction of the law is to be carefullymaintained. In that regard, according to the Scripture,We understandtheLawofWorkstobetheCovenantofWorkswhichbelieversarewhollyand altogether delivered from— although they are certainly under thelaw of the Ten Commandments in the hand of aMediator. And if thisdistinction of the law, thus applied, is overthrown and declaredgroundless,thenseveralsweetgospeltruthsmustunavoidablyfall initsruins. For instance, if there is no difference put between the law as acovenant,andthelawasaruleoflifetobelievers,inthehandofChrist,then it must follow that the law still retains its covenant-form withrespecttobelievers,andthattheyarestillunderthelawinthisformality.

ThisiscontrarytoScripture,Rom.6.14,and7.1-3,524andcontrarytothe

Confession of Faith, chap. 19.6.525 It would also follow that the sins of

believersarestill tobe lookedatasbreachesof theCovenantofWorks,andconsequently,thattheirsinsnotonlydeservethewrathandcurseofGod(whichisamostcertaintruth),butalsomakethemactuallyliabletothewrathofGod,andthepainsofhellforever,whichistrueonlyofthose

who are in a state of black nature; Lesser Catechism ques. 19,526 and

contrary to theConfessionofFaith,chap.19.1.527 Itwill likewise follow,

thatbelieversarestilltoeyeGodasavindictiveandwrathfulJudge,

APPENDIX.369

even thoughhis justice is fully satisfied in thedeathandbloodof theirblessedSurety,apprehendedbyfaith.Theseandmanyothersweetgospeltruths, we think, fall in the ruins of the foresaid distinction, if it iscondemnedasgroundless.

Query.12.—Isthehopeofheavenandfearofhelltobeexcludedfromthemotivesofthebeliever’sobedience?Andifnot,howcanTheMarrowbedefended,whichexpresslyexcludesthem,thoughitallowsothermotives?

Ans.—Herewearereferredtothethirdparticularheading,inwhichwethinkTheMarrow is injured by theAssembly’s act,which for brevity’ssakewewillnottranscribe:butagreeablebothtoourRepresentationandthescopeofTheMarrow,weanswerthattakingheaventobeastateofendless felicity in the enjoyment of God in Christ, we are so far fromthinkingthatthisistobeexcludedfrombeingamotiveforthebeliever’sobedience, thatwe think it is thechiefendofman,next to thegloryofGod. Psalm 73.25, “Whom have I in heaven but you?” etc. Heaven,insteadofbeingarewardtothebeliever,wouldbeadesolatewildernesstohimwithouttheenjoymentofaGodinChrist.TheLordandtheLambarethelightofthatplace.Godhimselfistheportionofhispeople;heis

their shield and exceeding great reward. The very copestone528 of the

happinessofheavenliesinbeing“foreverwiththeLord,andinbeholdinghis glory;” and the believer is indeed to have his eye on this as therecompense of reward, and a noblemotive for obedience. But to formconceptionsofheavenasaplaceofpleasureandhappinesswithout theformerviewsofit,andtofancythatthisheavenistobeobtainedbyourownworksanddoings,isunworthyofabeliever,achildofGod—inthatregard,itisslavish,legal,mercenary,andcarnal.

As for the fear of hell being a motive of the believer’s obedience, weconsideritoneofthespecialbranchesofthatgloriouslibertywithwhichChristhasmadehispeoplefree,sothattheyyieldobediencetotheLord,notoutofslavishfearofhellandwrath,butoutofachild-likeloveand

willingmind.529Confession,chap.20.1.“Christhasdeliveredusoutofthe

handsofourenemies,thatwemightservehimwithoutfear,inholinessandrighteousness,allthedaysofourlives,”Luke1.74,75.Afilialfearof

Godandofhisfatherlydispleasure,isworthyofthebeliever,beingafruitoffaith,andofthespiritofadoption.Butaslavishfearofhellandwrath,fromwhichheisdeliveredbyChrist,isnotafruitoffaith,butofunbelief.And as far as a believer is not drawnwith love, but is driven on in hisobedience with a slavish fear of hell, we think he is under a spirit ofbondage. And judging this to be The Marrow’s sense of rewards andpunishmentswithrespecttoabeliever,wethinkitmayandoughttobedefended.

Andthisdoctrine,whichweapprehendtobethetruth,standssupportednot only by Scripture and our Confession of Faith, but also by thesuffragesofsomeofoursoundestdivines;forinstanceMr.Rutherford:—“Believers,” he says, “are to be sad for their sins, as offensive to theauthorityof theLawgiverand the loveofChrist, though theyarenot tofeartheeternalpunishmentofthem;”sorrowforsin,andfearforsin,aremost different to us. Again, says the same author, “Servile obedience,underapprehensionoflegalterror,wasnevercommandedinthespirituallaw of God to the Jews,more than to us,” Durham (loco citato.) “Thebeliever,”hesays,“beingfreedfromthe lawasacovenant,his lifedoesnotdependonthepromiseannexedtothelaw,norisheindangerbythethreateningsadjoinedtoit.

370APPENDIX.

Both of these are made void to believers through Christ.” And toconclude,weareclearlyofDr.Owen’smindabouttheuseofthreateningsof everlastingwrathwith reference tobelievers.Thoughheadmits theyare declarative of God’s hatred of sin, and his will to punish it, yet inregardtotheexecutionofthem,itisinconsistentwiththecovenant,andwithGod’sfaithfulnessinit.Hesays,“Theuseofthemcannotbetobegetin believers an anxious, doubting, solicitous fear about thepunishmentthreatened, grounded on a supposition that the person fearing will beovertakenwithit,nortobegetaperplexingfearofhell-fire.EventhoughitisoftenaconsequenceofsomeofGod’sdispensationstowardusfromourownsins,oraconsequenceoftheweaknessofourfaith,itisnowhereprescribedtousasaduty;noristheingeneratingofitinusthedesignofanyofthethreateningsofGod.”Hisreasons,togetherwiththenatureofthat fear which the threatening of eternal wrath ought to beget inbelievers,maybeviewedamongtherestoftheauthorities.

Thesearesomethoughtsthathavebeenofferedtousuponthequeries,

which we lay before the Reverend Commission with all becomingdeference, humbly craving that charity (which thinks no evil) mayprocure a favourable construing of ourwords, so thatno sensemaybeput upon them, nor inference drawn from them, which we neverintended.Andinregardtothetenorofourdoctrine,andofouraimsinour conduct (thoughwithamixtureofmuchsinfulweakness),wehavebeensincerelypointedatthehonouroftheLordJesusasourkingaswellaspriest,asoursanctificationaswellasourrighteousness.Wecanonly

regretthatwehavebeenaspersed,530asturningthegraceofourGodinto

lasciviousness, and castingoff theobligationof theholy lawof theTenCommandments.Forwearepersuadedthatthedamnationofthosewhoeither do that, or teach so, is just and unavoidable if mercy does notprevent it. But now, after this plain and ingenuous declaration of ourprinciples, ifwemuststill lieunderthesameloadofreproach, it isourcomfortthatwehavethetestimonyofourconscienceclearingusinthatmatter.2Cor1.12AndwehavenodoubtthattheLordwillinduetimebringforth our righteousness as the light, and our judgment as the noon-day.Psa 37.6 We only add that we adhere to our Representation andPetition inallpoints;andsomuch themore,nowthatwehavealreadyobserved the sad fruits, and bad improvementmade of the Assembly’sdeed,complainedofinit.

Theseanswers,containedinthisandtheprecedingpages(namely:ofthemanuscriptgivenin)aresubscribedatEdinburgh,March12th,1722,byus,

Messrs.JAMESHOG,Carnock.THOMASBOSTON,Etterick.JOHNWILLIAMSON,Inveresk.JAMESKID,Queensferry.GABRIELWILSON,Maxton.EBENEZERERSKINE,Portmoack.RALPHERSKINE,Dunfermline.JAMESWARDLAW,Dunfermline.HENRYDAVIDSON,Galashiels.JAMESBATHGATE,Orwel.WILLIAMHUNTER,Lilliesleaf.

THEEND.

Notes

[←1]Firstallied.

[←2]TheGreekἐιρηνικόν(eirenikon),orapeaceproposal,isirenicuminitsLatinversion.

[←3]Rev12:15Sotheserpentspewedwateroutofhismouthlikeafloodafterthewoman,thathemightcausehertobecarriedawaybytheflood.

[←4]“Reluctance”maybeanEnglishconstructoftheLatin luctor,for“struggle”–restrugglingfortheGospeltruthisGod’schiefmeanstoadvancetheGospel;or,theGospelLightmustberediscoveredfromtimetotime.

[←5]Act20.30.

[←6]MemoirsofMr.Halyburton’sLife,page199.

[←7]Luther,CommentinEpist.adGal.page27.

[←8]“TheCovenant(namelyofWorks)beingmadewithAdam,notonlyforhimselfbutforhisposterity,allmankinddescendingfromhimbyordinarygeneration,sinnedinhim,andfellwithhiminhisfirsttransgression.”ShorterCatechism,quest.16.—“TheCovenantofGracewasmade with Christ, as the second Adam, and in him, with all the elect, as his seed.”LargerCat.,quest.31.

[←9]Seechap.2.sect.3.note.

[←10]Namely,bydoinganddyingforthem,namely:theelect.

[←11]Thustheimpetrationorpurchaseofredemption,anditsapplication,aretaughttobeofthesame extent; even asAdam’s representation extends to the elect, and the ruin by his fallextendstoallmankind.

[←12]UnitingwithChristbyfaith.

[←13]Thatis,tothewayoftheCovenantofWorks,whichinnocentAdamwassetuponfulfilling.

[←14]Thatis,tillwearebroughttodespairofobtainingsalvationinthewayoftheCovenantofWorks.Markherethespringof legalism:namely, thenaturalbiasofman’sheart towardsthewayofthelawasaCovenantofWorks,andignoranceofthelawinitsspiritualityandvastextent,Rom.7.9;10.2,3.

[←15]ThereisnotonewordofJesusChristthegloriousMediator,noroffaithinhisblood,inalltheadvicegivenbythis[proposed]casuisttotheafflicted;andagreeabletothat,istheeffectithasontheafflicted,whocomfortshimself,withoutlookingtotheLordJesusChristatall,as it appears from the next paragraph. Behold the Scripture pattern in such a case: Acts2.37, 38, “Men andbrethren,what shallwedo?ThenPeter said to them,Repent andbebaptized every one of you in the name of Jesus Christ, for the remission of sins.” Chap.16.30,31,“Sirs,whatmustIdotobesaved?Andtheysaid,BelieveontheLordJesusChrist,andyoushallbesaved.”‘AndthuswereadintheDirectory[forthePublicWorshipofGod–Edinburgh1645],entitled“ConcerningVisitationoftheSick”:“Ifitappearsthathedoesnothaveaduesenseofhissins,endeavoursoughttobeusedtoconvincehimofhissins—tomakeknownthedangerofdeferringrepentance,andofsalvationatanytimeoffered,toawakentheconscience,andtorousehimoutofastupidandsecurecondition,toapprehendthe justice and wrath of God; “— here this miserable comforter finds the afflicted, andshould have taught him concerning an offended God, as there immediately follows —“beforewhomnonecanstandbuthethat,beinglostinhimself,laysholdofChristbyfaith.”

[←16]Thissentence,takenfromtheEnglishservice-book,isinthe“PracticeofPiety,”p.122,citedfromEzek.33.14,16;itisreckonedamongtheseScripturestobeanignorantmistakewhichkeepsasinnerfromthepracticeofpiety.Butthetruthis,itisnottobefoundintheOldorNewTestament;andthereforeitwasobjectedagainst,asstandingintheservice-bookunderthe name of a “Sentence of Scripture,” pretended to be cited from Ezekiel 18.21, 22.—ReasonsShowingtheNecessityofReformation[byCorneliusBurges,London1660],etc.p.26.

[←17]Mark here the spring of Antinomianism: namely, the lack of a sound conviction of theodiousnessandfilthinessofsin,renderingthesoulloathsomeandabominableinthesightofaholyGod.Hence,asthesinnerdoesnotseehisneedofChrist,soneitherwillhereceiveandrestonChristforallhissalvation,butwillgoabouthalvingit,graspingathisjustifyingblood, but neglecting his sanctifying Spirit, and so he falls short of all part or lot in thatmatter.

[←18]Namely,legalismandAntinomianism.

[←19]A short and pithy description of themiddle path, the only pathway to heaven— “JesusChrist (theWay, John 14.6) received truly (by faith, John 1.12; this is overlooked by thelegalist)andwalkedinaccountably,”byholinessofheartandlife,Col.2.6;thisisneglectedby theAntinomian.TheAntinomian’s faith isonlypretended,andnot true faith,sincehedoesnotwalkinChristaccountably.Thelegalist’sholinessisonlypretendedandnottrueholiness, since he has not “receivedChrist” truly; therefore he is incapable ofwalking inChrist,whichistheonlytrueholinesscompetenttofallenmankind.Thus,thelegalistandtheAntinomianareeachdestituteoftruefaithandtrueholiness;becausetherecanbenowalking inChristwithouta true receivingofhim;and therecannotbea true receivingofhimwithoutwalking inhim: sobothof themareoff from theonlywayof salvation; andcontinuingso,theymustperish.Thereforeitconcernseveryonewhohasavalueforhisownsoul,totakeheedthathebefoundinthemiddlepath.

[←20]Thesetermsarescriptural,asitappearsfromthewholetextsquotedbyourauthor,namely,Rom.3.27,“Whereisboastingthen?Itisexcluded.Bywhatlaw?Ofworks?Noindeed:butby the Law of Faith.” — Gal. 6.2, “Bear one another’s burdens, and so fulfil the Law ofChrist.”BytheLawofWorksismeantthelawoftheTenCommandments,ortheCovenantofWorks.By theLawofFaith ismeant thegospel,orCovenantofGrace; for justificationbeing the point on which the apostle states the opposition between these two laws, it isevident that only the former is the law that does not exclude boasting; and that only thelatteristhatbywhichasinnerisjustifiedinawaythatdoesexcludeboasting.BytheLawofChristismeantthesamelawoftheTenCommandments,asaruleoflifeinthehandofaMediator,tobelieverswhoarealreadyjustified,andnotanyonecommandofthelawonly;for“bearingoneanother’sburdens”isa“fulfillingoftheLawofChrist,”asitislovingoneanother:butaccordingtotheScripture,thatlovedoesnotfulfillonecommandonly,butofthe whole law of the Ten Commandments, Rom. 13.8-10. — “He that loves another hasfulfilledthelaw.Forthislaw—youshallnotcommitadultery,youshallnotkill,youshallnot steal, you shall not bear false witness, you shall not covet; and if there is any othercommandment — is briefly comprehended in this saying: namely. You shall love yourneighbour as yourself. Therefore love is the fulfilling of the law.” It is a fulfilling of thesecond tabletdirectly, andof the first tablet indirectly and consequentially.Therefore, bytheLawofChristismeantnotonlyonecommand,butthewholelaw.

TheLawofWorksisthelawtobedonesothatonemaybesaved;theLawofFaithisthelawtobebelieved,sothatonemaybesaved;theLawofChrististhelawoftheSaviour,bindinghissavedpeopletoallthedutiesofobedience,Gal.3.12;Acts16.31.

Thetermlawisnotusedhereunequivocally;fortheLawofFaithisneitherintheScripturesense,norinthesenseofourauthor,alaw,properlyso-called.TheapostleusesthatphraseonlyinimitationoftheJews’wayofspeaking,whohadthelawcontinuallyintheirmouths.But since the promise of the gospel proposed to faith, is called “the Law of Faith” inScripture,ourauthorwassufficientlywarrantedtocallitsotoo.SotheLawofFaithisnotaproperpreceptivelaw.

TheLawofWorks,andtheLawofChrist,arebutonelawinsubstance—thelawoftheTenCommandments—theMoralLaw—thatlawwhichwasfromthebeginning,andcontinuesstill the same in its own nature, but vested with different forms. And since that law isperfect, and sin is any lack of conformity to it, or transgression of it,whatever form it isvestedwith—whetherastheLawofWorksortheLawofChrist—allcommandsofGodtomenmustbecomprehendedunderit;particularlythecommandtorepent.Thiscommandiscommontoallmankind,pagansnotexcepted,whodoubtlessareobliged,asothersare,toturnfromsintoGod;justasthecommandtobelieveinChristisalsobindingonalltowhomthegospelrevelationcomes;thoughinthemeantime,thislawstandsunderdifferentformsforthosewhoareinastateofunionwithChristbyfaith,andthosewhoarenot.TheLawofChrist isnotanew,proper,preceptive law,but theold,proper,preceptive lawwhichwasfromthebeginning,butunderanewincidentalform.

The distinction between the Law ofWorks and the Law of Faith cannot be controverted,sincetheapostlesoclearlydistinguishestheminRom.3.27.

The distinction between the Law of Works and the Law of Christ, as explained above,according to the Scriptures and in the mind of our author, is in effect the same as theCovenant ofWorks; it is a rule of life to believers, and it ought to be admitted (Westm.Confess. chap, 19,art.6).For (1.)Believersarenotunder,butdead to theLawofWorks,Rom.6.14,“Foryouarenotunderthelaw,butundergrace.”—Chap.7.4,“Whereforemybrethren,youalsohavebecomedeadtothelaw,thatyoushouldbemarriedtoanother,even

tohimwhoisraisedfromthedead.”—1Cor.9.21.“BeingnotwithoutlawtoGod,butundertheLawofChrist.”Somecopiesreadhere“ofGod,”and“ofChrist;”whichImention,notout of any regard for that different reading, but that the sense of it is admitted by thelearned tobe thesameeitherway.Tobeunder the law toGod, iswithoutquestion tobeunder the law ofGod;whatever itmay be judged to importmore, it can import no less;therefore tobeunder the lawtoChrist, is tobeunder theLawofChrist.This textgivesaplain and decisive answer to the question, ‘‘How is the believer under the law of God?”namely,asheisunderthelawtoChrist.(2.)TheLawofChristisan“easyyoke,”anda“lightburden,” Mat. 11.30; but the Law of Works, to a sinner, is an unsupportable burden,requiringworksastheconditionofjustificationandacceptancewithGod,asisclearfromthewholeoftheapostle’sreasoninginRom.3(andthereforeitiscalledtheLawofWorks,for otherwise theLawofChrist requiresworks too), and cursing “everyone that doesnotcontinue in all things written in it, to do them,” Gal. 3.10. The apostle assures us that“whateverthingsthelawsays,itsaystothosewhoareunderthelaw,”Rom.3.19.ThedutiesoftheLawofWorksassuch,asIconceiveit,arecalledbyourLordhimself,“heavyburdens,andgrievoustobeborne,”Mat.23.4.—“Forthey,”namely:theScribesandPharisees,“bindheavyburdens,grievoustobeborne,andlaythemonmen’sshoulders;buttheythemselveswill not move them with one of their fingers.” These heavy burdens were not humantraditionsandritesdevisedbymen; forChristwouldnothavecommandedus toobserveanddothese,asinthiscasehedid,verse3,‘‘Whatevertheyaskyoutoobserve,observeanddothat;”norweretheytheMosaicritesandceremonieswhichwerenotyetabrogated.FortheScribesandPhariseesweresofarfromnotmovingtheseburdenswithoneoftheirownfingers, that thewhole of their religionwas confined to them— namely to the rites andceremoniesofMoses’ law,andthoseoftheirowndevising.Yet intheirownpractice, theyhadnoconscienceaboutthedutiesoftheMoralLawthattheylaidonothers,bindingthemon with the tie of the Law ofWorks; nevertheless, our Lord Jesus commanded they beobservedanddone(Mat23.3).

“HewhohasbelievedonJesusChrist(thoughheisfreedfromthecurseofthelaw)isnotfreedfromthecommandandobedienceofthelaw,butistiedtoitbyanewobligation,anda new command from Christ. This new command from Christ imports help to obey thecommand.”—Westm.Conf.,PracticalUseof SavingKnowledge, “TheThirdWarrant toBelieve,”fig.5.

WhatthisdistinctionamountstoisthattherebyadifferenceisconstitutedbetweentheTenCommandmentsascomingfromanabsoluteGodapartfromChristuntosinners,andthesameTenCommandmentsascomingfromGodinChristuntothem;adifferencewhichthechildrenofGod,assistingtheirconsciencesbeforehimto“receivethelawfromhismouth,”will value as their life, however they may disagree about it in words and manner ofexpression. But that the original indispensable obligation of the law of the TenCommandmentsisinanymeasureweakenedbythebeliever’stakingitastheLawofChrist,andnotastheLawofWorks—orthatthesovereignauthorityofGodtheCreator,whichisinseparable from it for theagesof eternity, inwhatever channel it is conveyed tomen, istherebylaidaside,—willappearutterlygroundless,uponanimpartialconsiderationofthematter.ForisnotourLordJesusChrist,equalwiththeFatherandtheHolySpirit,Jehovah,the Sovereign, Supreme,MostHighGod, Creator of theworld? Isa. 47.4; Jer. 23.6;withPsalm83.18;John1.3;Rev.3.14.Isnotthename(orsovereignauthority)ofGodinChrist?Exo.23.21.IshenotintheFather,andtheFatherinhim?John14.11.Indeed,doesnotallthefulnessoftheGodheaddwellinhim?Col.2.9.How,then,cantheoriginalobligationofthelawoftheTenCommandments,arisingfromtheauthorityoftheCreator—Father,Son,andHolyGhost—beweakenedbyitsbeingissuedtothebelieverfromandbythatblessedchannel,theLordJesusChrist?

As for the distinction between the Law of Faith and the Law of Christ, the latter issubordinatedtotheformer.AllmenbynatureareundertheLawofWorks;buttakingthe

benefitoftheLawofFaith,bybelievingintheLordJesusChrist,theyaresetfreefromtheLawofWorks,andbroughtundertheLawofChrist.—Mat.11.28,29,“Cometome,allyouthatlabourandareheavyladen—takemyyokeuponyou.”

[←21]ThelawoftheTenCommandments,beingthenaturallaw,waswrittenonAdam’sheartathiscreation;whileitwasnotyeteithertheLawofWorks,ortheLawofChrist,inthesenseinwhichthesetermsareusedinScriptureandbyourauthor.Butaftermanwascreatedandputintothegarden,thisnaturallaw,havingmademanliabletofallawayfromGod,athreatofeternaldeathincaseofdisobedience,alsohadapromiseofeternallifeannexedtoitincaseof obedience. Invirtueof this,havingdonehiswork,hemight thereuponpleadanddemand the reward of eternal life. Thus it became the Law ofWorks, of which the TenCommandmentswereandarestillthematterofit.Allmankindbeingruinedbythebreachof this law,JesusChristobeysanddies inplaceof theelect, so that theymightbesaved;thosewhoareunitedtohimbyfaithare,throughhisobedienceandsatisfactionimputedtothem, freed frometernaldeath,andbecomeheirsofeverlasting life—so that theLawofWorksbeingfullysatisfied,itexpiresastothem,asitwouldhavedone,ofcourse,hadAdamnotfalleninthetimeofhistrial.Howeveritremainsinfullforceastounbelievers.ButfromthemomenttheLawofWorksexpires,thenaturallawoftheTenCommandments(whichcanneverexpireorterminate,butisobligatoryinallpossiblestatesofthecreatureinearth,heaven,orhell)isissuedtobelievers(whoarestillliabletoinfirmities,thoughnottofallingawaylikeAdam)inthechanneloftheCovenantofGrace:itbearsapromiseofhelptoobey(Ezek.36.27);anditagreestotheirstatebeforetheLord,havingannexedtoitapromiseofthe tokens of God’s fatherly love for the sake of Christ in case of their obedience; and athreateningofGod’sfatherlydispleasureincaseoftheirdisobedience.John14.21,“Hethathasmycommandments,andkeepsthem,heitisthatlovesme;andhethatlovesme,shallbelovedofmyFather;andIwilllovehim,andwillmanifestmyselftohim.”—Psalm89.31-33,“If theybreakmystatutes,anddonotkeepmycommandments; thenIwillvisit theirtransgressionwith the rod, and their iniquitywith stripes.Nevertheless, Iwillnotutterlytakemylovingkindnessfromhim,norallowmyfaithfulnesstofail.”ThusitbecomestheLawofChrist to them;also the sameTenCommandmentsare likewise thematterof thislaw.Inthethreateningsofthislaw,thereisnorevengingwrath;andinitspromisesthereisnoproperconditionalityofworks.ButhereistheorderintheCovenantofGracetowhichthe Law of Christ belongs: a beautiful order of grace, obedience, particular favours, andchastisements for disobedience. Thus the TenCommandments stand, both in the Law ofWorksandintheLawofChristatthesametime,beingthecommonmatterofboth;butastheyarethematterof(i.e.standin)theLawofWorks,theyareactuallyapartoftheLawofWorks; nonetheless, as they are the matter of, or stand in, the Law of Christ, they areactuallyapart,notoftheLawofWorks,butoftheLawofChrist.AndastheystandintheLawofChrist,ourauthorexpresslyassertsagainsttheAntinomian,thattheyoughttobearuleoflifetoabeliever.Butagainstthelegalist,hejustlydeniesthattheyoughttobearuleof life to a believer, as they stand in theLawofWorks.Even aswhenone and the samecrimestandsforbiddeninthelawsofdifferentindependentkingdoms,itisobviousthattheruleoflifeforthesubjectsinthatparticular,istheprohibitionasitstandsinthelawofthatkingdom of which they are subjects respectively, and not as it stands in the law of thatkingdomofwhichtheyarenotsubjects.

[←22]Notofthetermsusedheretoexpressit,butofthethingsmeantbyit,namely:theCovenantofWorks,theCovenantofGrace,andtheLawasaruleoflifetobelievers,inwhatevertermsthesethingsareexpressed.

[←23]WolfgangMusculus(1497-1563)–aleadingReformerinthecitiesofAugsburgandBerne.

[←24]TheMoralLawisanambiguoustermamongdivines.(1.)TheMoralLaw,simply,istakenfrom the Decalogue, or Ten Commandments. So the law in the Ten Commandments isownedtobecommonlycalledtheMoralLaw,Westm.Confess.,chap.19.art.2,3.Andthusour author has used that term up to this point, reckoning theMoral Law to be not theCovenantofWorksitself,butonlythematterofit.(2.)TheMoralLawistakenfortheTenCommandments,havingthepromiseoflife,andthreateningofdeathannexedtothem;thatis, taken for theLaw,orCovenantofWorks.Thus theMoralLaw isdescribed tobe, “thedeclaration of the will of God to mankind, directing and binding everyone to personal,perfect,andperpetualconformityandobedience to it, in the frameanddispositionof thewhole man, soul and body, and in the performance of all these duties of holiness andrighteousness which he owes to God and man, promising life upon its fulfilling, andthreatening death upon its breach.”Westm. Larger Catech. Quest. 93. That this is theCovenantofWorks,isclearfromtheWestm.Confess.,chap.19.art.1,“GodgavetoAdamalaw, as a Covenant ofWorks, by which he bound him and all his posterity to personal,entire, exact, and perpetual obedience; promised life upon the fulfilling, and threateneddeathuponthebreachofit.”Andthisourauthoradmitstobethesenseofthatterm,strictlyand properly taken — the reason for which I conceive that the Moral Law, properlysignifyingthelawofmanners,answerstotheScriptureterm,theLawofWorks,bywhichismeanttheCovenantofWorks.Andifhehadaddedthatinthissense,believersaredeliveredfrom it, he would have said no more than the Larger Catechism does, in these words:“Thosewho are regenerate, andbelieve inChrist, are delivered from theMoral Law as aCovenantofWorks,”Quest.97.But,inthemeantime,itisevidenthedoesnotusethatterminthissensehere;andinthenextparagraph,hegivesareasonwhy,saveonce,hedidnotuseitinthatsense.

[←25]Notahiredservant,forthereisacovenantbetweensuchaservantandthemaster;rather,abond-servant,boughtwithmoneyfromanotherperson,orborninthemaster’shouse,whoisobligedtoservehismaster,andisliabletopunishmentincasehedoesnot;buthecannotdemandwages,sincethereisnocovenantbetweenthem.ThiswasthecaseofmankindwithrelationtotheCreator,beforetheCovenantofWorkswasmade.

[←26]Thesoulapproving,embracing,andconsentingtothecovenant;withoutanymore,this isplainlanguage,evenifnottomen,yettoGodwhoknowstheheart.

[←27]The covenant being revealed toman, created inGod’s own image, he could not help butperceivetheequityandbenefitofit;andsoheheartilyapproved,embraced,accepted,andconsentedtoit.AndthisacceptingisplainlyintimatedinEve’swordstotheserpent,Gen.3.2,3,“Wemayeatofthefruitofthetreesofthegarden;butofthefruitofthetreewhichisinthemidstofthegarden,Godhassaid,youshallnoteatofit,norshallyoutouchit,lestyoudie.”

[←28]Hisexecutivefacultiesandpowers,wherebythegoodthatwasknownandwilled,wastobedone.

[←29]Col3:10putonthenewmanwhoisrenewedinknowledgeaccordingtotheimageofHimwhocreatedhim;

[←30]That one commandmentwas in effect a summary of thewhole duty ofman; this clearlyappears if one considers that its breachwas a transgressing of all ten commandments atonce,asourauthorafterwardsdistinctlyshows.

[←31]JohnLightfoot,MiscellaniesChristianandJudiciall(London,1629),182-83.

[←32]God having given man a being after his own image, a glorious excellency, it was man’snaturaldutytomakesuitablereturnstotheGiverbywayofduty,bylivingandactingforhim;evenasthewaterswhichoriginallyarefromthesea,returntotheseaagaininbrooksandrivers.Man,beingofGodashisfirstcause,wasrequiredtohaveGodashischiefandultimateend,Rom.11.36.

[←33]The punishment of death upon the breach of his commandment touching the forbiddenfruit.

[←34]Thatis,anequitablecovenant,fairandreasonable.

[←35]ThiscontradictsthetextofScriptureinassertingthatAdamwaspreviouslyforbiddenfromtheTree ofLife; clearly, only theTree of theKnowledge ofGood andEvilwas forbidden(2.17).AdamwouldhavelivedforeverintheGarden,eatingoftheTreeofLife,ifhehadnoteatentheforbiddenfruit.Butlestheliveforeverinsin,GodblockedAdamfromeatingoftheTreeofLifeanymore,havingmadeprovisionforeternallifeinthesanctifyingbloodofChrist.

[←36]Theauthorsaysthatsomelearnedmenthinkso,andthatthewordsofGen.3.22seemtoimplyasmuch;butall thisdoesnotamounttoapositivedeterminationof thepoint.Thewordsofthatversearethese:“Behold,themanhasbecomeasoneofus,toknowgoodandevil;andnow,lestheputforthhishand,andtakealsoofthetreeoflife,andeat,andliveforever,” etc.Whetherornot thesewords seem to imply some such things, I leave to thejudgment of the reader, whom I am not inclined to entertain with my own or others’conjecturesonthistopic;butthreethingsItaketobeplainandbeyondconjectureinthistext:(1.)Thatthereisnoironyorscoffinghere,asmanythinkthereis;but,onthecontrary,amostpatheticlamentationoverfallenman.Theliteralversionandsenseoftheformerpartof the text runs thus: “Behold theman thatwasoneofus,”etc., compare for theversion.Lam.3.1;Psalm3.7;andforthesenseofit,Gen.1.26,27,“AndGodsaid.Letusmakemaninour image.—SoGod createdman inhis own image,” etc.The latterpart of the text Iwouldreadthus,“Andeatthathemayliveforever.”Compareforthisversion,Exo.4.23;1Sam.6.8.Itisevidentthesentenceisbrokenoffabruptly;thewords,“Iwilldrivehimout,”beingsuppressed;evenasinthecaseofafather,withsighs,sobs,andtears,puttinghissonoutofdoors.(2.)ThatitwasGod’sdesigntopreventAdam’seatingofthetreeoflife,ashehad forbidden eatingof the tree, “lest he take also of the tree of life;” therebymercifullytaking care that our fallen father, to whom the Covenant of Grace was now proclaimed,mightnot,according to thecorruptnatural inclinationof fallenmankind,runback to theCovenantofWorksfor lifeandsalvation,bypartakingofthetreeof life—asacramentofthatcovenant—andsorejecttheCovenantofGracebyeatingofthattreenow,ashehadbeforebrokentheCovenantofWorksbyeatingof thetreeofknowledgeofgoodandevil.(3.)Thatatthistime,Adamthoughtthatbyeatingofthetreeoflife,hemightliveforever.Idonotdipfurtherintothismatterhere.

[←37]Thesearetwodistinctquestions,bothofthemnativelyarisingfromalegaltemperofspirit:andIdoubt ifevertheheartofasinnerwillreceiveasatisfyinganswertoeitherof them,until it comes to embrace the gospel-way of salvation— taking up its everlasting rest inChristforwisdom,righteousness,sanctification,andredemption.

[←38]Immutability, properly so-called, or absolute unchangeableness, is an incommunicableattributeofGod,Mal.3.6;James1.17;andmutability,orchangeableness,issoofthenatureofacreature, that itwouldceasetobeacreatureoradependentbeing if itweretoceasebeingmutable.Butthereisanimmutability,improperlyso-called,whichiscompetenttothecreature,whereby it is free frombeingactually liable tochange insomerespect;which inreferencetoman,maybeconsideredintwoways.1.Asputtinghimbeyondthehazardofchangebyanotherhand thanhisown.2.Asputtinghimbeyond thehazardof changebyhimself.Intheformersense,manwasindeedmadeimmutableinastomoralgoodness;forhecouldonlybemadesinfulorevilbyhimself,andnotbyanyother.Ifhehadbeenmadeimmutable in the lattersense, that immutabilitywasnecessaryeither tohavebeenwovenintohisverynature,orelsetohavearisenfromconfirminggrace.NowGoddidnotcreatemanthusimmutableinhisnature;whichiswhatthefirstquestionaimsat;andforthisverygood reason, namely: that at that rate, man would have obeyed by fatal necessity andabsolute determination, as one not having so much as a remote power in his nature tochange himself. And thus neither glorified saints nor angels are immutable; theirimmutability in goodness entirely depends on confirming grace. As for immutability byconfirming grace, which is what the second question aims at, it is conferred on glorifiedsaintsandangels;butwhy itwasnotafforded toAdamathiscreation,ourauthorwiselydeclines to give any reason. “The reason,” he says, “why the Lord did not create himimmutablewasbecause,”etc.;butwhyhedidnotupholdhimwiththestrengthofsteadfastcontinuance,thatrestshiddeninGod’ssecretcounsel.

[←39]That is,hereceivedsomuchstrength, that itwasnotofweakness,butwilfulness, thathedestroyedhimself.

[←40]Thatis,allmankind.

[←41]Withhimself.

[←42]Byvirtueoftheblessingoffruitfulnessgivenbeforethefall.

[←43]Thatis,allmankind.

[←44]Thatis,earnestly;orthoughtfully.

[←45]Thatis,astheapostle’s,etc.

[←46]2 Sam. 13. Amnon, firstborn ofDavid, raped his half-sister Tamar; her brother Absalomkilledhimforit.

[←47]Thatis,tojustifyGod.

[←48]TheCovenantofWorkscouldbynomeansberenewedbyfallenAdamsoastotherebyhelphimself and his posterity out of his misery, which is the only thing in question here;otherwiseindeeditmighthavebeenrenewed,whichisevidentbythissadtoken,thatmanydoactuallyrenewitintheircovenantingwithGod,beingpromptedtoitbytheirignoranceofthehighdemandsofthelaw,theirownutterinability,andthewayofsalvationbyJesusChrist.Andfromthesameprinciple,our legalistheredoesnotquestionthatAdammighthaverenewedit,andkeptittoofortheafter-time;hequestionsonlywhetherAdammighttherebyhavehelpedhimself,andhisposteritytoo,outofthemiserytheywerebroughtintobyhissin.

[←49]Thatbeingthesininwhichallmankindfellwithhim,Rom.5.15.

[←50]ThomasAquinas,SummaTheologica (1265-1274),1stpartof theSecondPart,Q.87.“TheDebtofPunishment.”

[←51]2Thess.1.6,“SeeingitisarighteousthingwithGod,torecompensetribulationtothosewhotroubleyou.”Heb.2.2,“Everytransgressionanddisobediencereceivedajustrecompense.”

[←52]Rather,Adamwouldhavesinnedagain,andthusfallenunderthecurseanew.

[←53]WalkingbackbythewayoftheCovenantofWorks,whichheleftbyhissinning.

Objec. “Dowe thenmake void the law” (Rom. 3.31), leaving an imputation of dishonourupon it, as a disregarded path, by pretending to return anotherway?Ans. Sinners beingunited toChristby faith, return,beingcarriedback thesamewaytheycame—only theirown feet never touch the ground; but the gloriousMediator, sustaining them all, walkedeverybitoftheroadexactly,Gal.4.4,5.Thus,inChrist,thewayoffreegraceandofthelaw,sweetlymeettogether;andthroughfaithweestablishthelaw.

[←54]2Tim.1.9,“Whohassavedusaccordingtohisownpurposeandgrace,whichwasgivenusin Christ Jesus before the world began.’ —Eph. 3.11, “According to the eternal purpose,whichhepurposedinChristJesusourLord.”

[←55]Rom.1.1,2,“ThegospelofGod,whichhehadpromisedbeforebyhisprophetsintheHolyScriptures.”

[←56]Gal.4.4,5,“Butwhenthefulnessofthetimehadcome,GodsentforthhisSon,madeofawoman,madeunderthelaw,toredeemthosewhowereunderthelaw.”

[←57]Thesearethegoodtidings,thisistheLawofFaith,i.e.thelawtobebelievedforsalvation,whichtheapostleplainlyteaches.Rom.1.16,“ThegospelisthepowerofGoduntosalvationtoeveryonethatbelieves;”and,verse17,“Forinthis,therighteousnessofGodisrevealedfromfaithtofaith.”Inthislasttext,cloudedwithagreatvarietyofinterpretations,Ithinkthereisatranspositionofwordstobeadmitted,andIwouldreadthewholeversethus:“ForinthisisrevealedtherighteousnessofGodbyfaithuntofaith;asitiswritten,Butthejustshalllivebyfaith.”Thekeytothisconstructionandreadingofthewordsintheformerpartoftheverse,isthetestimonyadducedbytheapostleinthelatterpartofit,fromHab.2.4,wheretheoriginaltextappearstometodeterminetheversionofthattestimonyasofferedhere. The sense is the righteousness which is had by faith, namely, the righteousness ofChrist, the only righteousness in which a sinner can stand before God is in the gospelrevealedtofaith,i.e.tobebelieved.Seealikephrasein1Tim.4.3,whichistranslatedinthismanner,[whobelieveandknowthetruth].

[←58]“HowshallIgiveyouup,Ephraim?HowshallIdeliveryou,Israel?HowshallImakeyouasAdmah?HowshallIsetyouasZeboim?Myheart isturnedwithinme,myrepentingsarekindledtogether.”Hosea11.8.

[←59]Mercyrequiresanobjectinmisery.

[←60]Thatis,FavourandCompassionsaidtoGod.

[←61]AsManlayinruinsbythefall,guiltyandunclean,therestoodinthewayofhissalvation,designedbymercy,1.ThejusticeofGod,whichcouldnotadmittheguiltycreature;and,2.TheholinessofGod,whichcouldnotadmittheuncleanandunholycreaturetocommunionwithhim.Therefore, inthecontrivanceofhissalvation,itwasnecessarythatprovisionbemadetosatisfyGod’sjustice,bypaymentofthedoubledebtmentionedabove;namely,thedebtofpunishmentandthedebtofperfectobedience.Itwasalsonecessarythatprovisionbemade for the sanctificationof the sinner, repairing the lost imageofGod inhim.Andmanbeingasunabletosanctifyhimselfsoastosatisfyjustice(atruthwhichproudnaturecannotdigest), itwasnecessarythattheSaviournotonlyobeyandsufferinhisstead,butalsohavethefulnessoftheSpiritofholinessinhimtocommunicatetothesinner,thathisnaturemightberepairedthroughsanctificationoftheSpirit.Thusthegroundworkofman’ssalvationwas laid in theeternalcounsel; thesanctificationof thesinner,accordingtoourauthor, was as necessary to his salvation as the satisfaction of justice; for indeed thenecessityoftheformer,aswellasthelatter,arisesfromthenatureofGod,andisthereforeanabsolutenecessity.

[←62]Thatis,thedebtwhichtheelectowetome.ThusthecovenantwasmadebetweentheFatherandtheSonfortheelect,thatheshouldobeyforthem,anddieforthem.[ThisisknownastheRedemptiveCovenant]

[←63]DavidPareus(1548-1622)–GermanProtestanttheologianandreformer.

[←64]Thatis,theystruckabargain,agreedonit,andineffect,shookhandstosealthecovenant.

[←65]TheSonofGodconsentedtoputhimselfinman’splaceinobeyinghisFather,andtodoallfor man that his Father would require, so that satisfaction would be made: further, heconsentedinman’snature,tosatisfyandsufferthedeservedpunishment,sothatthesamenaturethatsinnedmightsatisfyforit;andstillfurther,heundertooktobeartheverysamepenaltythatlayuponmanbyvirtueoftheCovenantofWorks,toundergoit—thusmakinghimselfapropersuretyforthem;astheauthorobserves,hemustpaythesumofmoneythatthedebtorowes.Itakethistobetheauthor’smeaning,buttheexpression,“heundertookthisunderthepenalty,”etc.,isharshandunguarded.

[←66]OurLordJesusChristbecamesuretyfortheelectinthesecondcovenant,Heb.7.22;andbyvirtue of that suretyshipwherebyheputhimself in theplace of theprincipal debtors, hecameunderthesameCovenantofWorksthatAdamdid;insofarasfulfillingthatcovenantintheirstead,thiswastheveryconditionrequiredofhim,asthesecondAdaminthesecondcovenant.Gal.4.4,5, “Godsent forthhisSon;madeunder the law, to redeemthosewhowereunderthe law.”ThusChristputhisneckundertheyokeof the lawasaCovenantofWorks,toredeemthosewhowereunderitassuch.Henceheissaidtobethe“endofthelawforrighteousnesstoeveryonethatbelieves,”Rom.10.4;namely,theendforconsummation,orforperfectlyfulfillingitbyhisobedienceanddeath,whichpresupposeshiscomingunderit.And thus the lawasaCovenantofWorkswasmagnifiedandmadehonourable;and itclearly appears how “by faith we establish the law,” Rom. 3.31. How then is the secondcovenant a Covenant of Grace? In respect to Christ, it was most properly and strictly aCovenantofWorks,inthathemadeaproper,real,andfullsatisfactioninbehalfoftheelect;butinrespecttothem,itispurelyacovenantofrichestgrace,inasmuchasGodacceptedthesatisfactionfromasurety,whichhemighthavedemandedfromthem;heprovidedthesuretyhimself,andhegivesalltothemfreelyforhissake.

[←67]Andso,inrelationtothem,heiscalledthe“firstman.”

[←68]ThusAdam represented allmankind in the first covenant, andChrist represented all theelectinthesecondcovenant.—SeethefirstnoteinthePreface–[MemoirsofHalyburton].

[←69]Our author positively asserts this here, and afterwards he confirms it. And there is plainevidenceforitfromtheHolyScriptures,whichdeterminesthetimeofourLord’scallingourguiltyfirstparentsbeforehim,atwhichtimehegavethemthepromise.Gen.3.8,“AndtheyheardthevoiceoftheLordGodwalkinginthegardeninthecooloftheday;”(Heb,“Atthewind of that day,” as Junius andTremellius, Piscator andPicherellus, read it),which, assoonas itbegan toblow,mightconvince themthat theirapronsof fig-leaveswerenot fitcoversfortheirnakedness.

[←70]Ourauthorisfarfrombeingsingularinthisopinion.ThelearnedGataker[ThomasGataker(1574-1654)EnglishclergymanandtheologianwhoservedattheWestminsterAssemblyin1642] (apudPol. Synop. Crit. inGen. 3.23) admits it as the common opinion, thoughhehimself is of anothermind, “Thatman fell andwas cast out of paradise the sameday inwhich he was created.” And he tells us (Ibid, in Psalm 49.13) that “Broughton mostconfidentlyassertsthatAdamdidnotstandinhisintegritysomuchasoneday;andhesaysoutofMaimonides[MoshebenMaimonc.1135-1204–renownedJewishscholar],thatthisisheldbyalltheJews,andalsobytheGreekfathers.”IfIamnotmistaken,thisopinionisnowlessreceivedthanformerly,notalittleowingtothecavilsoftheDeistswho,toweakenthecreditoftheinspiredhistory,allegeittobeincrediblethattheeventsrecordedinGen.1.24-26,and2.7,18,totheendofthethirdchapter,couldallbecrowdedintooneday(seeNichol’sConferencewithaTheist).Thereasonstosupportit,takenfromthelearnedSharp[John Sharp (c. 1572-1648) professor of Divinity in Edinburgh], one of the sixministersbanished in the year 1606. (Curs. Theol. Loc. dePeccato.) 1. “Because of the devil’s envywho,itislikely,couldnotlongenduretoseemaninahappystate.2.Ifmanhadstoodmoredays, theblessingofmarriagewouldhave takenplace,Adamwouldhaveknownhiswife,andbegottena childwithoutoriginal sin. 3.TheSabbathwasnot somuchappointed formeditatingontheworksofcreation,asontheworkofredemption.4.Itappearsfromthewordsoftheserpent,andofthewoman,thatshehadnotyettastedanyfruit.5.WhentheHolyGhostspeaksofthesixthday,Gen.1,andofthedayofthefall,itiswiththeemphatic(compareGen. 1. ult. and3.8.) 6.He fell so soon, that thework of redemptionmight bemoreillustrious,sincemancouldnotstandonedaywithouttheMediator’shelp.”HowtheSabbathwasbrokenbyAdam’ssin,thoughcommittedthedaybefore,maybelearnedfromtheLargerCatechism,onthefourthcommandment,whichteachesthat“TheSabbathistobesanctified—andtothatendwearetoprepareourhearts—thatwemaybemorefitforthe duties of that day;” and that “the sins forbidden in the fourth commandment, are allomissionsofthedutiesrequired,”etc.

[←71]In this promise was revealed, 1. That Man’s restoration to the favour of God, and hissalvation,werenot tobeeffectedbymanhimselfandhisownworks,butbyanother.Forour first parents, standing condemned for breaking the Covenant ofWorks, are not sentbacktoit,toassessmendingthematterwhichtheyhadmarredbefore;butanewcovenantis purposed — a Saviour promised as their only hope. 2. That this Saviour was to beincarnate,tobecomeman,“theseedofthewoman.”3.Thatheneededtosuffer;hisheel—namelyhishumanity—wastobebruisedtodeath.4.Thatbyhisdeathhewouldmakeafullconquest over the devil, and destroy his works, who had now overcome and destroyedmankind;andsohewouldrecoverthecaptivesoutofhishand:“heshallbruiseyourhead,namely:whileyoubruisehisheel.”Thisencounterwasonthecross:there,Christtreadingontheserpent,hisheelwasbruised,buthebruiseditshead.5.Thathecouldnotbeheldbydeath,butSatan’spowerwouldbebrokenirrecoverably:theSaviourbeingonlybruisedintheheel,buttheserpentinthehead.6.Thatthesavinginterestinhimandhissalvation,isby faith alone, believing the promise with particular application to one’s self, and soreceivinghim,inasmuchasthesethingsarerevealedbywayofasimplepromise.

[←72]HenryAinsworth(1571-1622?)–Nonconformisttheologian,Hebrewscholar,andaleaderofthe English Separatist colony in Amsterdam. At first a Puritan, Ainsworth joined theSeparatists who broke entirely with the Church of England. Driven abroad in thepersecutionof1593,hesettledinAmsterdam(Ency.Brit.).

[←73]“FromthistexttheHebrewdoctors,alsoinBereshitRabba,gatherthatthegloryofthefirstmandidnotnightwithhim[i.e.staythenight],andthatinthebeginningoftheSabbathhissplendourwastakenawayfromhim,andhewasdrivenoutofEden.”—(CartwrightapudPol.Synops.Crit.inLoc.)ThelearnedLeigh(inhisCrit.Sacr.invoc.Lun)citingthistext,says, “Adamdidnot lodgeonenight inhonour, for soare thewords, if theyareproperlytranslated.”HerepeatsthesameinhisannotationsonthebookofPsalms,andpointshisreadertoAinsworth,whoseversionevidentlyfavoursthisopinion,andheisfaithfullycitedherebyourauthor,thoughwithoutthemarksofcomposition—“lodgeanight,”therebeingnosuchmarksinmycopyofAinsworth’sversionorannotations,printedatLondon,1639.Howeverthewordlunmaysignifytoabideorcontinue;itiscertaintheproperandprimarysignificationofitistonight(at,in,orwith).Imustbeallowedtheuseofthiswordtoexpressthetrueimportoftheoriginalone.”Thuswehaveitrendered,Gen.28.11,“tarriedallnight.”—Judges19.9,10,13,“Tarryallnight—tarrythatnight—lodgedallnight.”Andsincethisis the proper and primary signification of theword, it is not to be receded fromwithoutnecessity,whichIcannotdiscoverhere.Thetextseemstometostandthus,wordforword,thepropriety of the tenses also observed: “YetAdam inhonour couldnotnight [stay thenight]; he became like as the beasts, they were alike.” Compare the Septuagint, and thevulgarLatin;withwhich,accordingtoPool(inSynop.Crit.)theEthiopic,Syriac,andArabicagree,thoughunhappyinnotobservingthedifferencebetweenthisandthelastverseofthePsalm. Nothing can be more agreeable to the scope and context. Worldly men boastthemselves in themultitude of their riches, Psa 49.6, as if their houses should continueforever,verse11;andyetAdam,ashappyashewasinparadise,didnotcontinueonenightinhishonour; itquickly lefthim; indeed,hedied,and in that respecthebecame like thebeasts;comparePsa49.14,“Likesheeptheyarelaidinthegrave,deathshallfeedonthem.”Andaftershowingthattheworldlymanshalldie,notwithstandinghisworldlywealthandhonour, verse 19, this suitable memorial for Adam’s sons is repeated with a very smallvariation,verses20,21[Douay-Rheims],“Adamwasinhonour,butcouldnotunderstand;hebecame,”etc.

[←74]ThatthepromisewasgiventhesamedaythatAdamsinned,wasevincedbefore:andfromthehistoryinGen.3,andthenatureofthethingitself,onemayreasonablyconclude,thatthe sacrifices were annexed to the promise. And since the hour of Christ’s deathwas allalong,thetimeoftheeveningsacrifice,itisverynaturaltoreckonthatitwasalsothehourofthefirstsacrifice;evenastheplaceonwhichthetemplestoodwasatfirstdesignedbyanextraordinary sacrifice on that spot, 1Chron. 21.18-28 and 22.1. “At three o’clock in theafternoon,ChristyieldeduptheGhost(Mark15.34)theverytimewhenAdamhadreceivedthepromiseofthispassionforhisredemption.”—LightfootonActs2.1.

[←75]Thiswordmightwellhavebeensparedhere;notwithstandingthatwesoreadinthetitleofthebookoftheRevelationinourEnglishBibles;andin likemanner, inthetitlesofotherbooksintheNewTestament,St.(i.e.Saint)Matthew,St.Mark,St.Luke,etc., it isevidentthatthereisnotsuchawordtobefoundinthetitlesofthesebooksintheoriginalGreek;and the Dutch translators have justly discarded it out of their translations. If it is to beretained,becauseJohn,Matthew,Mark,Luke,etc.,werewithoutcontroversy,saints, thenwhynotonthesamegroundhaveSaintMoses,SaintAaron(expresslycalled“theSaintoftheLord,”Psalm106.16.)etc.?Noreasoncanbegivenforthedifferencemadeinthispoint,except that itpleasedAntichrist tocanonize theseNewTestament saints,butnot theOldTestamentones.CanonizingisanactorsentenceofthePope,decreeingreligiousworshipand honours to such departed men or women as he sees fit to confer the honour ofsaintship.Thesehonoursareseven,andthefirstofthemis,“Thattheyareenrolledinthecatalogueofsaints,andmustbeaccountedandcalledsaintsbyall.”—BellarminDisp.tom.1.Col.1496.

[←76]Thebenefitsofthis(namely:ofChrist’sredemption)“werecommunicatedtotheelectfromthebeginningoftheworldinandbythosepromises,types,andsacrificesinwhichhewasrevealedandsignified tobe theSeedof thewomanwhowouldbruise the serpent’shead,andtheLambslainfromthebeginningoftheworld.”—Westm.Confess.,chap.8,art.6.

[←77]SotheSeptuagintexpoundsit.Others,anenlivener,notdoubtingthatAdam,ingivingherthisname,had thepromised life-givingSeed, ourLordJesusChrist, particularly in view,amongthe“allliving“shewastobemotherof.

[←78]TheancientpromisegiventoAdamwasthefirstgospel,theCovenantofGrace.Forman,byhis fall, “havingmade himself incapable of life by the Covenant ofWorks, the Lord waspleased to make a second, commonly called the Covenant of Grace,” Gen. 3.15.Westm.Confess.,chap.7,art.3.Whenthatpromiseorcovenantwasrenewed,inwhichthepersonsitrespectedwerenotexpresslydesigned,Abrahamandhisseedwereexpresslydesignedinit;andsoitbecameacovenantwithAbrahamandhisseed.Andthepromise,stillbeingthesame as to its substance,was often repeated, and in the repetition itwasmore fully andclearly opened. So Jesus Christ, revealed to Adam only as the seed of the woman, wasthereafter revealed to Abraham as Abraham’s own seed; and thus it was believed andembracedunto salvation in the various revelations of it. “God soughtAdamagain, calledupon him, rebuked his sin, convicted him of it; and in the end, he made a most joyfulpromisetohim,namely:thattheseedofthewomanwouldbreakdowntheserpent’shead;thatis,heshoulddestroytheworksofthedevil;thispromise,asitwasrepeatedandmademoreclear fromtime to time, so itwasembracedwith joy,andmayconstantly (i.e.moststeadfastly)bereceivedbyallthefaithfulfromAdamtoNoah,andfromNoahtoAbraham,fromAbrahamtoDavid,andsoforthtotheincarnationofChristJesus.”OldConfess.,art.4.

[←79]ThatpassedbetweentheFatherandtheSonfromeverlasting.

[←80]MelchisedecwasatypetoAbraham,toconfirmhiminthefaith,sothatheandhisbelievingseedwouldbeasreallyblessedinChristashewasblessedbyMelchisedec.

[←81]This seems to me to be a more than groundless opinion, being inconsistent with theScriptureaccountofMelchisedecinGen.14.18;Heb.7.1-4;nevertheless,itlacksnopatronsamongthelearned;declaringthisisnojustgroundtofixitonourauthor,especiallyafterhis speaking so plainly a little before of Christ andMelchisedec as two different persons[e.g.,JosephwasatypeofChrist,beinginthepitandraisedagaintosavehispeople;butnoone would claim he was the pre-incarnate Christ]. The text (John 8.56) alleged by thepatronsofthatopinion,doesnothingfortheirpurpose:“forall(wemeanthefaithfulfathersunder the law) saw (namely: by faith) the joyful day of Christ Jesus, and rejoiceed.”OldConfess.,art.4.

[←82]Namely,thepassingofthefurnaceandburninglampbetweenthepieces.

[←83]Heb. 9.22, “And by the law almost all things are purged with blood: and without theshedding of blood there is no remission,”CompareGen. 17.14, “The uncircumcisedman-childshallbecutofffromhispeople:hehasbrokenmycovenant.”

[←84]Namely, the promises of the everlasting inheritance, typified by the land of Canaan: seethesepromisesinGen.12.7,and13.15.

[←85]That is,mysticalChrist,Christ and theChurch, theheadand themembers; yet so as thedignity of the head is still reserved — he is to be understood here primarily, which issufficientforourauthor’spurposes;andhismemberssecondarilyonly.

[←86]These three, together with Abraham, are meant here by the apostle, and not thosementionedinthefirstsevenversesofthechapter,ifitisconsideredthathespokeofthemlast,ver.9. 11.ThepromiseofCanaanwasgiven tononebefore them;and theywere thepersonswhohadtheopportunitytoreturntothecountryfromwhichtheycame,v.15.

[←87]That is, the deliverance of the Israelites out of Egypt was a figure of the redemption ofbelieversbyChrist.

[←88]Notthat itprefiguredorrepresentedbaptismasaproperandprophetictypeof it, thoughsomeorthodoxdivinesseemtobeofthatmind;butastheauthorexpresseshimself,inthecase of themanna and thewater out of the rock, that it resembled baptism, being a likefigure(ortype)toit,astheapostlePeterdetermines,concerningNoah’sarkwiththewatersofthedeluge,1Pet.3.21,evenastheprinter’stypesofthelettersareimpressedonthepaper,bothsignifyingoneandthesameword.Fortheancientchurchisexpresslysaidtohavebeen‘‘baptizedinthesea,”1Cor.10.1,2,andastherockwiththewatersflowingfromitdidnotsignify the Lord’s Supper, but the thing signified by that New Testament Sacrament(namely,Christ,ver.4),sotheirbaptismintheseadidnotsignifyourbaptismitself,butthethingrepresentedby it.And thus itwasa typeor figureanswering toandresembling thebaptismoftheNewTestament-church;theonebeinganextraordinarysacramentoftheOldTestament, and theother anordinary sacramentof theNew,both representing the samething.

[←89]Astothispoint,therearedifferentsentimentsamongorthodoxdivines;thoughallofthemagreethatthewayofsalvationwasthesameundertheOldandNewTestament,andthattheSinaicovenant,whateveritwas,carriednoprejudicetothepromisemadetoAbraham,andthewayofsalvationrevealedinitonlyservedtoleadmentoJesusChrist.Ourauthorisfar frombeing singular in thisdecisionof this question. I adduceonly the testimonies ofthree late learned writers. “That God made such a covenant (namely: the Covenant ofWorks) with our first parents, is confirmed by several parts of Scripture,”Hos. 6.7; Gal.4.24,—Willison’sSacr.Cat.p.3.Thewordsofthetextlastquotedarethese:“Forthesearethe two covenants, the one from Mount Sinai which gives birth to bondage.” Hence itappears that in the judgment of this author, the covenant from Mount Sinai was theCovenant ofWorks; otherwise there is no shadow of reason from this text for what it isadducedtoprove.TheRev.Messrs.FlintandM’Claren, in theirelaborateandseasonabletreatisesagainstProfessorSimpson’sdoctrine(forwhichIhavenodoubttheirnameswillbe in honourwith posterity) speak to the same purpose. The former having adduced thefore-citedtext,Gal.4.24,says,Jamduofoedera,etc.,thatis,“Nowheretwocovenantsarementioned, the first a legal one entered intowithAdam, rendered ineffectual by sin, andnowagainpromulgated.”[Exam.Doctr.Joh.Simp.p.125.]Andafterwards,speakingoftheLawofWorks,headds,Atquehocest illudfoedus,etc., that is,“Andthis is thatcovenantpromulgatedonMountSinai,whichiscalledoneofthecovenants,”Gal.4.24.Ibid.p.131.The words of the latter, speaking of the Covenant of Works, are these, “Indeed, it isexpresslycalledacovenant,”Hos.6.andGal.4.AndMr.GillespieprovesstronglythatGal.4.isunderstoodof theCovenantofWorksandgrace.SeehisArkof theTestament,parti,chap. 5. p. 180. The New Scheme Examined, p. 176. The delivering of the TenCommandments on Mount Sinai as the Covenant of Works, necessarily includes in itdeliveringthemasaperfectruleofrighteousness;becausethatcovenantalwayscontainedsucha rule in it, the Israelitesgreatly lacked the trueknowledgeof itat that time,asourauthorafterwardsteaches.

[←90]Thestrengthoftheobjectionintheprecedingparagraphlieshere,namely,thatatthisrate,thesamepersons,atoneandthesametime,wereunderboththeCovenantofWorksandthe Covenant of Grace, which is absurd.Ans. The unbelieving Israelites were under theCovenantofGracemadewiththeirfatherAbrahamexternallyandbyprofessioninrespecttotheirvisiblechurchstate;butundertheCovenantofWorksmadewiththeirfatherAdaminternally and really, in respect to the state of their souls before the Lord. There is noabsurdityinthis;fortothisdaymanyinthevisiblechurchareinthesedifferentrespects,under both covenants. Further, as to the believers among them, theywere internally andreally, as well as externally, under the Covenant of Grace; and only externally were theyunder the Covenant of Works; and that was not as a covenant co-ordinate with, butsubordinate and subservient to, the Covenant of Grace: and in this there is no moreinconsistencythanintheformer.

[←91]AsdeliveredfromtheCovenantofWorks,byvirtueoftheCovenantofGrace.

[←92]Thatwillnot,indeed,provetheywereallthepeopleofGodinthesensegivenbefore,forthereasonadducedherebyourauthor.

Nonetheless,theprefacetotheTenCommandmentsdeservesparticularnoticeinthematterof theSinai transaction:Exo.20.2, “IamtheLordyourGod,whobroughtyououtof thelandofEgypt,outofthehouseofbondage.”Henceitisevidenttome,thattheCovenantofGracewasdeliveredtotheIsraelitesonMountSinai.FortheSonofGod,themessengeroftheCovenantofGrace,spokethesewordstoaselectpeople,thenaturalseedofAbraham,typicalofhiswholespiritualseed.HeavoucheshimselftobetheirGod;namely,invirtueofthepromiseorcovenantmadewithAbraham,Gen.17.7,“Iwillestablishmycovenant—tobeaGodtoyouandtoyourseedafteryou:”andtheirGod,whobrought themoutof thelandofEgyptaccordingtothepromisemadetoAbrahamatthemostsolemnrenewalofthecovenantwithhim.—Gen.15.14,“Afterwardstheyshallcomeoutwithgreatpossessions.”AndhefirstdeclareshimselftobetheirGod,andthenherequiresobedienceaccordingtothemannerof thecovenantwithAbraham,Gen.17.1;“IamtheAlmightyGod(i.e., inthelanguageofthecovenant.TheAlmightyGodTOYOU,tomakeYOU foreverblest throughthepromisedSEED);walkbeforeme,andbeperfect.”

But I cannot deny that the Covenant of Works was also, for special ends, repeated anddeliveredtotheIsraelitesonMountSinai,1.Because’oftheapostle’stestimony,Gal.4.24,“Thesearethetwocovenants;theonefromMountSinai,whichgivesbirthtobondage.”Forthe children of this Sinai covenant, which the apostle treats here, are excluded from theeternalinheritance,asIshmaelwasexcludedfromCanaan,thetypeofthatinheritance,ver.30,“Castoutthebond-womanandherson;forthesonofthebond-womanshallnotbeheirwiththesonofthefreewoman;”butthiscouldneverbesaidofthechildrenoftheCovenantofGraceunderanydispensation, thoughboth the lawand the covenant fromSinai itself,anditschildren,wereunderasentenceofexclusionevenbeforethecomingofChrist,tobeexecutedonthemrespectivelyinduetime.2.ThenatureoftheCovenantofWorksismostexpresslybroughtin,propounded,andexplainedintheNewTestament,fromtheMosaicaldispensation—ItscommandsfromExo.20,byourblessedSaviourinMat.19.17-19,“Ifyouwould enter into life, keep the commandments.”He askshim, “Which?” Jesus said, “Youshall notmurder, you shall not commit adultery,” etc. Its promise in Rom. 10.5, “Mosesdescribes the righteousnesswhich isof the law, that themanwhodoes these thingsshalllive by them.” For its commands and promise together, see Luke 10.25-28. Its terriblesanction in Gal. 3.10: For it is written (Deu. 27.26) “Cursed is everyone that does notcontinuetodoallthingswhicharewritteninthebookofthelaw.”3.Tothismaybeaddedtheoppositionbetweenthelawandgrace,sofrequentlyinculcatedintheNewTestament,especiallyinPaul’sepistles.Seeonetextforall:Gal.3.12,“Andthelawisnotoffaith,butthemanthatdoesthemshall liveinthem.”4.The lawfromMountSinaiwasacovenant,Gal. 4.24, “These are the two covenants, the one from the Mount Sinai;” and such acovenant that it had a semblance of disannulling the Covenant of Grace; Gal. 3.17, “ThecovenantthatwasconfirmedbeforeofGodinChrist,thelawwhichcame430yearsafter,cannot disannul;”‘ indeed, such that in its nature, it bore a method of obtaining theinheritance,thatissofardifferentfromthatofthepromise,thatitwasinconsistentwithit.“Foriftheinheritanceisbythelaw,thenitisnomorebypromise,”Gal.3.18.ThereforethecovenantofthelawfromMountSinaicouldnotbetheCovenantofGrace,unlessonewouldmake this last covenant not only a covenant that seems to destroy itself, but reallyinconsistent.Rather,itwastheCovenantofWorkswhichindeedhadsuchasemblance,andinitsownnatureboresuchamethodasnotedbefore;nonetheless,asAinsworthsays,“TheCovenant of the Law now given, could not disannul the Covenant of Grace,” Gal. 3.17.Annot.onExo.19.1.

ThereforeIconceivethatthetwocovenantshavebothbeendeliveredonMountSinaitotheIsraelites. First, The Covenant of Grace made with Abraham, contained in the preface,repeatedandpromulgatedthere toIsrael, tobebelievedandembracedby faith, that theymightbesaved;tothiswasannexedtheTenCommandments,givenbytheMediatorChrist,theheadofthecovenant,asaruleoflifetohiscovenantpeople.Secondly,theCovenantofWorks made with Adam, contained in the same Ten Commandments, delivered withthunderings and lightnings, the meaning of which was afterwards clarified by Moses,describingtherighteousnessof the lawand itssanction,repeatedandpromulgatedto theIsraelitesthereastheoriginalperfectruleofrighteousness,whichwastobeobeyed;andyetiftheywerenomoreboundbythistoseekrighteousnessbythelawthantheyoungmanwasboundbyourSaviour’ssayingtohiminMat.19.17,18,“Ifyouwouldenterintolife,keepthecommandments—Youshallnotmurder,”etc.,thenthelatterwasarepetitionoftheformer.

Thus there isnoconfoundingof the twocovenantsofGraceandWorks; rather, the latterwasaddedtotheformerassubservienttoit,toturntheireyestowardsthepromise,ortheCovenantofGrace:“GodgaveittoAbrahambypromise.WhatpurposethereforedoestheLawserve?Itwasadded,becauseoftransgressions,tilltheSeedwouldcome,”Gal.3.18,19.So this subservient covenant was added to the promise given to Abraham; and we havefound thatpromise in thepreface to theTenCommandments.The subservient covenant,accordingtotheapostle,wasthenaddedtoit,putorsettoit,asthewordproperlysignifies.SoitwasnotpartoftheCovenantofGrace,whichwasentiretothefathersbeforethetimethatwassettoit;andyet,totheNewTestamentchurch,itisafterthatistakenawayfromit: fortheapostlesays,“Itwasaddedtill theseedwouldcome.”HenceitappearsthattheCovenantofGracewas,bothinitselfandinGod’sintention,theprincipalpartoftheSinaitransaction:nevertheless,theCovenantofWorkswasthemostconspicuouspartofit,anditlaymostopentotheviewofthepeople.

AccordingtothisaccountoftheSinaitransaction,theTenCommandments,deliveredthere,mustcomeunderatwofoldnotionorconsideration;namely,astheLawofChrist,andastheLawofWorks: and this is not strange, if it is considered that theywerewritten twice ontablets of stone by the Lord himself,— the first tablets, “the work of God” (Exo. 32.16),whichwerebrokeninpieces(ver.19),werecalledthe“tabletsofthecovenant”inDeu.9.11,15,—thesecondtablets,theworkofMoses(Exo.34.1)whowasthetypicalMediator,weredepositedatfirst(itwouldseem)inthetabernaclementionedinExo.33.7;andafterward,attherearingofthetabernaclewithallitsfurnishings,theywerelaidupinthearkwithinthetabernacle(Exo.25.16).WhetherornotthatisintimatedbythedoubleaccentuationoftheDecalogue,letthelearneddetermine;buttotheocularinspection,itisevidentthattheprefacetotheTenCommandments,inExo.20.2andDeu.5.6,standsintheoriginalbothaspart of a sentence joined to the first commandments, and also as an entire sentence,separatedfromthem,andenclosedbyitself.

Onthewhole,onemaycomparethiswiththefirstpromulgationoftheCovenantofGracebythemessengerof the covenant inparadise,Gen.3.15; andwith the flaming swordplacedtherebythesamehand,“turningeverywaytokeepthewayofthetreeoflife.”

[←93]Herethereisalargeadditioninthe9theditionofthisbook,London,1699.Itwelldeservesaplace,andreadsasfollows:

“IdonotsayGodmadetheCovenantofWorkswith them, that theymightobtain lifeand salvation by it; no, the law had become weak through the flesh, as to any suchpurpose,Rom.8.3.Butherepeated,orgaveaneweditionofthelaw,andthatwasasaCovenantofWorksfortheirhumblingandconviction;andhisministerssopreachthelaw to unconverted sinners still, that thosewho desire to be under the lawmay hearwhat the law says,’Gal. 4.21.And as towhat you say about their not agreeing to thiscovenant, Iaskyou tonote that theCovenantofWorkswasmadewithAdam,not forhimself only, but as he was a public person representing all his posterity, and thatcovenantwasmadewiththewholenatureofmaninhim,asappearsbyAdam’ssinandcurse coming upon all, Rom. 5.12, etc.. Gal. 3.10.Hence allmen are born under thatcovenant, whether they agree to it or not; though, indeed, there is by nature such aproneness in allmen todesire tobeunder that covenant, and towork for life, that ifnaturalmen’sconsentwereasked,theywouldreadily(thoughignorantly)takeituponthemselvestodoallthattheLordrequires;fordoyounotremember,”etc.

[←94]It is beyond question that the conditional promise in Lev. 18.5 (which Exo. 19.8 agreeswith),andthedreadfulthreateninginDeu.27.26,werebothgiventotheIsraelites,aswellastheTenCommandments;andaccordingtotheapostle(Rom.10.5;Gal.3.10),theywerethe formof theCovenant ofWorks; this is as evident as the repeating of thewords, andexpoundingthemso,canmakeit.Howthen,onecanrejectthattheCovenantofWorkswasgiventotheIsraelites,Icannotsee.MarktheWestminsterConfessionundertheheadingoftheCovenantofWorks,chap.7,art.2:“ThefirstcovenantmadewithmanwasaCovenantofWorks,inwhichlifewaspromisedtoAdam,andinhimtohisposterity,onconditionofperfectandpersonalobedience.”Andthisaccountofthebeingandnatureofthatcovenantisprovedtherefromtheseverytexts,amongothers:Rom.10.5;Gal.3.10.

[←95]“Butthecovenantofthelaw[headds]cameafterGen.3.17,astheapostleobserves:—Theyhadagreaterbenefit thantheir fathers; for thoughthe lawcouldnotgivethemlife,yet itwasaschoolmastertoChrist,i.e.,tobringthemtoChrist.”Gal.3.21-24.AinsworthonDeu.5.3.

[←96]The transaction at Sinai or Horeb (for they are but one mountain) was a mixeddispensation;therewasthepromiseorCovenantofGrace,andalsotheLaw;theonewasacovenanttobebelieved,andtheotheracovenanttobedone;andthustheapostlestatesthedifferencebetweenthesetwoinGal.3.12,“Andthelawisnotoffaith,butthemanthatdoesthemshallliveinthem.”Astotheformer,namely:thecovenanttobebelieved,itwasgivento their fathersaswell as to them.Of the latter,namely, the covenant tobedone,MosesspeaksexpresslyinDeu.4.12,13,“TheLordspoketoyououtofthemidstofthefire,andhedeclaredhis covenant to you,whichhe commandedyou toPERFORM (orDO) even theTenCommandments.”AndinDeu.5.3,hetellsthepeoplenolessexpresslythat,“theLorddidnotmakethiscovenantwithourfathers.”

[←97]John Preston succeeded John Donne at Lincoln’s Inn Chapel. He became Master ofEmmanuelCollege,1622-1628.

[←98]That is, hadworn them off, in the samemeasure and degree as the light of nature wasdarkened;butneither theonenor theotherwasever fullydone.Rom.2.14,15:ForwhenGentiles,whodonothavethelaw,bynaturedothethingsinthelaw,these,althoughnothaving the law,area law to themselves, 15whoshow theworkof the lawwritten in theirhearts, their conscience also bearing witness, and between themselves their thoughtsaccusingorelseexcusingthem).

[←99]“InthisIdifferfromthislearnedauthorastothispoint,andforwhatreasons,maybeseeninthenoteonp.55.

[←100]Butnotasitisaruleoflife,whichistheothermemberofthatdistinction.

[←101]BothintheheartofAdamhimself,andofhisdescendantsinthefirstagesoftheworld.

[←102]Bothwithhimandthem.

[←103]The doctrine of the fall, with whatever other doctrine was necessary to salvation, washanded down from Adam; the fathers communicated it to their children and children’schildren.Therewereonlyelevenpatriarchsbefore the flood;1.Adam,2.Seth,3.Enos,4.Cainan,5.Mahalaleel,6. Jared, 7.Enoch,8.Methuselah,9.Lamech, 10.Noah, 11.Shem.Adamhavinglived930years,Gen.5.5wasknowntoLamech,Noah’sfather,withwhomhelived66years,andmuchlongerwiththerestofthefathersbeforehim;sothatLamech,andthosebeforehim,mighthavethedoctrinefromAdam’sownmouth.MethuselahlivedwithAdam243years,andwithShem98yearsbefore thedeluge.SeeGen.5.AndwhatShem,who lived502yearsafter thedeluge,Gen.11.10-11,had learned fromMethuselah,hehadoccasiontoteachArphaxad,Salah,Eber,Peleg,Reu,Serug,Nahor,Terah,Abraham,Isaac,Gen.21.5,andJacob,towhose51styearhe(i.e.,Shem)reached;compareGen.11.10,21.5,25.26,.[Vid.Bail.Op.Hist.Chron.p.2,3.]Thusonemayperceivehowthenatureofthelawand Covenant ofWorks given to Adam,might be far better known to them, than to theIsraelitesaftertheirlongbondageinEgypt.

[←104]Thatis,andbesidesallthis,Godspoketothepatriarchsimmediatelyandbyangels.Butwefindneitherof theseduring the timeof thebondage inEgypt,until theangelof theLordappearedtoMoses inthebush,andorderedhimtogoandbringthepeopleoutofEgypt,Exo.3.

[←105]TheremainingimpressionsofthelawontheheartsoftheIsraelites.

[←106]Byfaith;believing,embracing,andappropriatingittothemselves,Heb.11.13;Jer.3.4.

[←107]Becausetheremainingimpressionsofthelawontheirheartsweresoweak,theywerenotsufficientforthepurpose.

[←108]By faithproposing it as their onlydefence, andopposing it to thedemandsof the laworCovenantofWorks,astheironlyplea.

[←109]Howfartheycameshortof,andcouldnotreachtheobediencetheyowedtoGod,accordingtotheperfectionoftheholylaw.

[←110]Norbefore the fall either, properly speaking; but the expression is agreeable to Scripturestyle, Isa. 5.4, “Why then,when I expected that it should bring forth grapes, did it bringforthwildgrapes?”

[←111]Rom.8.3,“Forwhatthelawcouldnotdo,inthatitwasweakthroughtheflesh;GodsendinghisownSon,”etc.

[←112]It was not set up by itself as an entire rule of righteousness, to which alone those whodesiredrighteousnessandsalvationweretolook,aswasthecaseofuprightAdam,“Fornoman,sincethefall,canattaintorighteousnessandlifebytheMoralLaw,”Larg.Cat.ques.94.But itwasadded to theCovenantofGrace, thatby lookingat it,menmight seewhatkindof righteousness it isbywhich theycanbe justified in the sightofGod;and thatbymeans of it, finding themselves destitute of that righteousness, they might be moved toembracetheCovenantofGraceinwhichthatrighteousnessisheldforthtobereceivedbyfaith.

[←113]Thiswastheendofthework,namely,ofmakingtheCovenantofWorkswithAdam,butnotof repeating it at Sinai; itwas also the end or design of theworker, namely ofGod,whomade that covenant with Adam, to have his due fromman; and he got it from theManChristJesus.

[←114]Heb7.22;8.6.

[←115]Theactofguiding,orameansofguidance;direction, instruction—here, leadingman toChrist.

[←116]Thatis,theperfectobedienceofthelaw;asitissaid,Eccl.7.29,“Godmademanupright.”

[←117]I see no warrant for restraining the sense of this text to their desiring a mediator. Theuniversalterm,“Allthattheyhavespoken,”alsoincludestheirengagingtoreceivethelawatthemouthofthemediator,whichisjoinedwiththeirdesire,ver.27:“Gonear,andhearallthattheLordourGodshallsay;andspeaktousallthattheLordourGodshallspeaktoyou,andwewillhearanddo,”ver.28.AndtheLordsaid,“Theyhavewellsaidallthattheyhavespoken.”But there isapalpabledifferencebetweenwhat theyspoke,Exo. 19.8,andwhattheyspokehere,relativetotheirownpractice.Theformerrunsthus:“AllthattheLordhasspokenwewilldo;” the latter thus: “Andwewillhearanddo;” theoriginal textbearsnomore. The one relates to obedience only, the other to faith also, — “We will HEAR,” i.e.,believe,Isa.55.3;John9.27.Hencetheobjectoffaith,thatwhichistobebelieved,iscalledareport, properly a hearing, Isa. 53.1; Rom. 10.16. The former speaks much blind self-confidence;thelatterasenseofdutyandawillingmind,butwithallasenseofduty,andfearofmismanagement.

[←118]Notmerelylisten,butlistenattentivelywitharesolvetoobey(Mat7.24-26).

[←119]Deu18.15-19.

[←120]MakingapromiseofChristtothem,notonlyas“theseedofthewoman,”butas‘‘theseedofAbraham,”andyetmoreparticularly,as“theseedofIsrael;theLordyourGodwillraiseupforyouaprophet,fromthemidstofYOU,ofYOURBRETHREN,”Deu.18.15.Andhereitistobeobserved that this renewing of the promise and Covenant of Grace with them, wasimmediately upon the back of giving the law onMount Sinai; for at that time was theirspeech which the Lord commended as well spoken: this appears from Exo. 20.18, 19,comparedwithDeu.5.23-28,anduponthatspeechoftheirs,thatrenewalwasmade,whichisclearfromDeu.18.17,18.

[←121]Fromthemercy-seat,whichwaswithinthetabernacle.Thetabernaclewasaneminenttypeof Christ, Heb. 9.11, as the temple was also, John 2.19, 21. So this represented God’sspeakinginaMediator,inJesusChrist.Herewasachangeagreeabletothepeople’sdesireon Mount Sinai. God speaks, not from a burning mountain as before, but out of thetabernacle;norwithterriblethunderingsasatSinai,butinastillsmallvoice,intimatedtous,andintimatedbytheextraordinarysmallnessofoneletterintheoriginalwordrenderedcalled,astheHebrewdoctorsaccountforthatirregularityofwritinginthatword.

[←122]Moses exceedingly feared and quaked,Heb. 22.21, while he stood among the rest of theIsraelitesatMountSinaiduringthegivingofthelaw,Exo.19.25,withchap.20.21.Butherehe is represented as Israel’s federal head in this covenant, he being the typicalmediator;whichplainlyintimatestheCovenantofGracetohavebeenmadewithChrist,andwithhiminalltheelect:“IhavemadeacovenantwithyouandwithIsrael,”saysthetext.—Seethefirstnoteonthepreface,intheLargerCatechism,quest.31.

[←123]Moses was twice on the Mount with God forty days. During the second forty days hereceivedtheordertowrite,mentionedinExo.34.27,asitappearsbycomparingver.27with28.ThiscomprehendedhiswritingsoftheLevitical laws,butnotoftheDecalogueorTenCommandments; forGodhimselfwrote these laston tabletsof stone, verse28comparedwith verse 1. This peremptory divine order,Moses no doubt obeyed; understanding it ofwriting in a book, since hewas not commanded towrite anotherway. So, in a like case,beforehewentupintotheMountforthefirstfortydays,hewroteLeviticallawsinabookcalledtheBookoftheCovenant,Exo.24.4,7,“AndMoseswroteallthewordsoftheLord.And he took the book of the covenant and read.” Compare verse 18. This writing alsocomprehended Levitical laws, but not the Ten Commandments. For all the words of theLordwhichMoseswrote,wereallthewordsoftheLordwhichMosestoldthepeople.Andwhatthesewere,appearsfromhiscommissionreceivedforthateffect:chap.20.21,22,“Andthepeoplestoodafaroff,andMosesdrewneartothethickdarknesswhereGodwas;andtheLordsaidtoMoses,ThusyoushallsaytothechildrenofIsrael,”etc.So“allthewords”werethesewhichfollowtotheendofthe23dchapter.

[←124]Intheoriginaltext,{verse5)theyarecalledemphaticallytheyoungmen(orministers,orservants,1Sam.2.13,15;Esth.2.2)ofthechildrenofIsrael,tosignifythattheywerefirst-born.AndsoOnkelosreadsit,“thefirst-bornofthechildrenofIsrael.”

[←125]ThebloodofthesacrificesrepresentingthepreciousbloodofChrist.

[←126]Thechurchwasinherminorityunderthelaw,Gal.4.1-3.

[←127]Fromthedeathhehaddeservedbyhissin.

[←128]Thatis,thepenaltyforhissinundertheLaw.

[←129]Typically.

[←130]“Themysticalsignificationofthesacrifices,andespeciallythisrite,somethinktheapostlemeansby thedoctrineof ‘layingonofhands,’Heb.6.2,which typified evangelical faith.”Henry on Lev. 1.4. It is evident that the offerer, by laying his hand on the head of thesacrifice,legallyunitedwithit;helaidhissin,ortransferredhisguiltuponit,inatypicalorceremonial way, Lev. 16.21; the substance and truth of which ceremonial action plainlyappears to be faith, or believing on Jesus Christ, which for its own part, is the soul’sassenting to, and acquiescing in, the glorious device of “the Lord’s laying on him theiniquitiesofusall,”Isa.53.6.

[←131]Thatis,theysawthemselves,ascondemnedinthemselvesbytheholylaw.

[←132]2Cor5:21 HemadeHimwho knew no sin to be sin for us, that wemight become therighteousnessofGodinHim.

[←133]Thatis,asanabsoluteGodapartfromChrist,butalwaysasaGodinChrist.

[←134]ToChrist,byfaith.

[←135]It stood, at first, onman’s own obedience: which ground quickly failed: then it came toChrist,where it stood firm,Gen. 3.15. It (namely, ‘‘the seedof thewoman”) “shall bruiseyourhead,”namely:theserpent’shead.

[←136]“Faithpresentingtohisviewatalltimesthegreatangelofthecovenant,GodtheSon,theRedeemerofhimandIsrael.”Suppl.Poole’sAnnot.ontheText.

[←137]“Christ—beingputtodeathintheflesh,”1Pet.3.18.

[←138]1Cor11.26.

[←139]Chiefly;insofaras,inthatdispensationoftheCovenantofGrace,thepromisesofearthlyblessings were chiefly insisted on; and the promises of spiritual blessings and salvationmoresparingly.

[←140]“Therearenot, therefore, twocovenantsof grace,differing in substance;butoneand thesameundervariousdispensations.”Westm.Confess.,chap.7,art.6.AndtheirCovenantofGrace,confirmedby thesprinklingofblood,Exo.24;Heb.9.19,20(whichcovenant theybroke,bytheirunbelieffrustratingthemannerinwhichitwasadministeredtothem)wasgiventothemwhentheLordhadledthemoutofEgypt,andatSinaitoo,aswellastheTenCommandments delivered to them as the Covenant ofWorks. This is evident from Exo.20.1-17,comparedwithDeu.5.2-22,andExo.20.20,21,comparedwithchap,24.3-8.Seepage68,note.

[←141]Notinastrictandpropersense,asthat,upontheperformanceofwhichtherightandtitletothe benefits of the covenant are founded and pleaded; as perfect obedience was thecondition of the Covenant of Works. Christ’s fulfilling of the law, by his obedience anddeath, is the only condition of the Covenant of Grace in that sense. But in a large andimproper sense, as thatwhereby one accepts and embraces the covenant and the propercondition of it, and is savingly interested in JesusChrist, the head of the covenant. “ThegraceofGodismanifestedinthesecondcovenant,inthathefreelyprovidesandofferstosinnersaMediator, and life and salvationbyhim;and requiring faithas the condition tointeresttheminhim,”etc.Larg.Cat.quest.32.

[←142]Thatisatype,hebeingtothematypicalMediator.

[←143]TheobedienceofthebelievingJews.

[←144]Thatis,inthesenseofourauthor,notastheCovenantofWorks,butofthetwofoldnotionor considerationunderwhich theTenCommandmentsweredelivered fromMountSinai.Seepage55,note.

[←145]FromanatonedGod inChrist,binding themtoobediencewith thestrongest ties,arisingfromtheircreationandredemptionjointly;butnotwiththebondofthecurse,bindingthemover toeternaldeath incaseof transgression,as the laworCovenantofWorksdoeswiththosewhoareunderit,Gal.3.10.Themercy-seatwasthecoveroftheark,andboththeoneandtheothertypesofChrist.Withintheark,underthecoverofit,werethetabletsofthelawlaidup.Thuswasthethroneofgrace,whichcouldnothavestoodonmeremercy,firmlyestablished in Jesus Christ; according to Psalm 89.14, “Justice and judgment are thehabitation [marg. “establishment”] of your throne.” The word properly signifies a base,supporter, stay, or foundation, on which a thing stands firm, Ezra 2.68, and 3.3; Psalm104.5.‘Thesenseis,GodandFatherofourLordJesusChrist,Psalm89.19,justicesatisfied,and judgment fully executed in the person of theMediator, are the foundation and basewhichyourthroneofgracestandsupon.

[←146]Namely,thepromissoryandpenalsanctionofeternallifeanddeath,inwhichGod’struthwasengaged.

[←147]Man’spartwashisconsentingtothetermssetbeforehimbyhisCreator.

[←148]ThatIs,tobringustoChrist,aswereaditwiththesupplement.

[←149]AstheCovenantofWorks;sotheauthorusesthattermhere,asitisused,Larg.Cat.quest.93,abovecited.

[←150]Broken under the sense of guilt, the curse of the law, and their utter inability to helpthemselvesbydoingorsuffering.

[←151]Christ’s satisfying the law for sinners by his obedience and death, being the great lessontaught by the ceremonial law, which was the gospel written in plain characters to thosewhoseeyeswereopened.

[←152]Appropriating and applying to themselves by faith Christ’s satisfaction held forth andexhibitedtotheminthesedivineordinances.

[←153]Bothintimeandeternity.

[←154]Whichwereofthatnation,accordingtoGen.21.12,“InIsaacshallyourseedbecalled.”Andchap,28.13,“IamtheLordGodofAbrahamyourfather,andtheGodofIsaac;Iwillgivetoyouthelandonwhichyoulie,andtoyourseed.”

[←155]Theauthordoesnotmake thecovenantatHorebdistinct fromthatatSinai; forhe takesHoreb and Sinai for one and the samemountain, according to theHoly Scriptures, Exo.19.20,comparedwithDeu.5.2;andtherefore,because the textspeaksof thiscovenant inthe landofMoabas another covenantbeside that inHoreb,he infers that itwasnot thesame;not theCovenantofWorksdeliveredonMountSinai,otherwise calledHoreb.Andhowbeittherearebuttwocovenantscontainingtheonlytwowaystohappiness,theauthorcannot,onthataccount,bejustlyblamedfordistinguishingthiscovenantfromthemboth,unlesstemporalblessingsdomakemenhappy—whichblessings,withcursesofthesamekind,hetakestobetheformofthiscovenant.

[←156]Deu. 27.26, “Cursed be he that does not confirm all the words of this law, to do them.”CompareGal.3.10,“Forasmanyasareoftheworksofthelawareunderthecurse;”foritiswritten,“Cursediseveryonethatdoesnotcontinueinallthingswritteninthebookofthelaw,todothem.”

[←157]SeeDeu.28 throughout.Chap.29.9, “Keep, therefore, thewordsof thiscovenant,anddothem,thatyoumayprosperinallthatyoudo.”Andhereendsagreatsectionofthelaw.

[←158]Dehortation:dissuasion;anexhortationagainstacourseofaction.

[←159]NotasavinginterestintheLordJesusChristbyfaith.

[←160]Not considering the great sin of unbelief; and that the wrath of God, due to them fordisobedience,maybeavertedbytheirfleeingtoChristforrefuge.

[←161]ForthemoreeminentsaintsintheOldTestamenttimesaretobeexcepted,suchasDavidandothers.

[←162]Havingbutasmallmeasureofknowledgeofthecelestialparadise,theeternalinheritance,andoftheCovenantofGrace(thedivinedispositioncontainingtheirrighttoit)theycouldnotyieldobediencefreely,inthemeasurethatsonsdowhohavecomeofage,andknowwelltheirownprivileges;butonlyaslittlechildrenwho,insomemeasure,yieldobediencefreely,namely,inproportiontotheknowledgeofthesethings;but(thatmeasurebeingverysmall)theymustalsobedrawntoobediencebymotivesofa lowerkind.Andtheapostleplainlyteaches this in Gal. 4.1-5. Compare Westm. Confess., chap. 20, art 1, “The liberty ofChristians is further enlarged, in fuller communications of the free Spirit of God, thanbelieversunderthelawordinarilypartookof.”

[←163]Promisesandthreateningsconcerningthingstemporal.

[←164]Byfearofpunishmentandhopeofreward.

[←165]Thatis,God’sfatherlyanger,wherebytemporaljudgmentsfallonhisownpeople.

[←166]ByvirtueoftheCovenantofGracewhichtheywereunder.

[←167]ByvirtueoftheCovenantofWorkswhichtheywereunder.

[←168]The author does not say of believers under the Old Testament, simply and without anyqualification,thatthey“yieldobediencetothelaw,withoutfearofpunishmentorhopeofreward,” as if heminded to assert that theywere not at allmoved to their obedience bythese;thescopeofthesewordsistoteachjustthecontrary.Comparepage78.Butongoodgrounds he affirms that “accountable to their faith, their obedience was yielded freely,without fearofpunishmentorhopeof reward.”And thus, the freenessof theirobediencealwaysbearingproportiontothemeasureoftheirfaith,thegreatermeasureoffaithanyOldTestamentsainthadattained,hisobediencewas less influencedby fearofpunishmentorhope of reward; and the smaller hismeasure of faithwas, his obediencewas accordinglymore influencedby these; thosewhohadno saving faithat all,weremoved toobedienceonlybyfearofpunishmentorhopeofreward;andthemeanestsaint’sfaith,onceperfectedbythebeatificvisioninheaven,thesealtogetherceasedtobemotivesforobediencetohim,thoughhedoesnotceasetoobeyfromthestrongestandmostpowerfulmotives.AndthustheapostleJohnteachesconcerninglovewhichflowsfromfaith,1John4.18,“Perfect lovecastsoutfear,becausefearhastorment;hethatfearsisnotmadeperfectinlove.”Themorethereisoftheone,stilllessthereisoftheother.Inthemeantime,accordingtoourauthor,themeasure of faith inmost believers under theOldTestamentwas very small (and thestrongest faith was imperfect); and the servile and childish disposition which moves toobediencefromfearofpunishmentandhopeofreward,wasverystronginthem.Gal.4.1-5;therefore,astheystoodinneedofsuchinducementandconstraint,therecouldnotfailtobea great mixture of the influence of fear of punishment and hope of reward in theirobedience.

[←169]Mechilta: (Aramaic, lit. “the Compendium”); a text of exegesis on the Book of ExoduscompiledintheeraoftheMishnah,duringthethirdcentury.

[←170]Thatis,accordingtotheirownexposition.

[←171]TodoanyworkoftheMoralLawrightly.

[←172]Namely,oftheJewsingeneral.

[←173]Thatis,havinginhimselfafulnessofrighteousness,answeringthelawtotheutmostextentofitsdemands;asthesunhasafulnessoflight.

[←174]Therefore,theyarecalledbytheapostle, the“ministrationofdeath,writtenandengravenon stones,” 2Cor. 3.7. Now, it is evident that the Ten Commandments are not theministrationofdeath,buttheCovenantofWorks.And,assuch,theyweregiventoMosestobelaidupintheark,tosignifythefulfillingofthembyJesusChristalone,andtheremovingofthatcovenant-formfromthem,astobelievers;andsotheyservedtodrivesinnersoutofthemselvestoChrist.

[←175]Thatis,thisisthemysteryofthattypicalevent.

[←176]WhentheyshouldbedrivenoutofthemselvestoJesusChristbyit.

[←177]AstheCovenantofWorks.

[←178]Andsotheycompletelypervertedthegreatendofthegivingofthelawtothem.

[←179]2Cor3.14.or“remainsunliftedinthereadingoftheOldTestament.”

[←180]ThehistoryoftheveilonMoses’face,isfamousintheOldTestament,andthemysteryofitintheNew.Theformer,asIgatherfromthewordsoftheinspiredpenman,Exo.34standsthusbriefly.TherewasashininggloryonthefaceofMosesintheMount;buthehimselfdidnotknowitwhileGodspokewithhimthere,ver.29,andthatwasbyreasonoftheexcellingdivineglory,2Cor.3.10;Gr.evenasthelightofacandleisdarkenedbeforetheshiningsun:butwhen“Moses,havingcomeforth fromtheexcellingglory,wascomingdownfromtheMount,withthetabletsinhishand,hisfaceshonesoastosendforthrayslikehorns,”Exo.34.29, 30, so that he could not help but be conscious of it. “Aaron and all the peopleperceivingMosesreturningtothem,wenttomeethim;butseeinganastonishinggloryinhiscountenance,whichtheywerenotabletolookat,theywereafraid,andretired,”ver.30,31. ButMoses called to them to return, and he goes into the tabernacle whereupon themultitudenotdaringtoreturnforallthis,Aaronandtheprincesalonereturntohim,beingnow in the tabernacle, ver.31, themiddlepartofwhich, I think, is tobe read thus, “AndAaronandall theprinces returned tohim in the testimony,” i.e., in the tabernacle of thetestimonyasitiscalledinchap38.21;Rev.15.5.FromoutofthetabernacleMosesspeakstothem,ordering(itwouldseem)thepeopletobegatheredtogethertothatplace,ver.31,32.Thepeoplebeingconvenedatthetabernacle,hepreachedtothemallthathehadreceivedfrom the Lord on the Mount, ver. 32. But in the meantime, none of them saw his facebecausethetabernaclewhichhewasin,servedasaveiltoit.Havingfinishedspeaking,heputsaveiloverhis face,andcomesout to them,ver.33.Marg.Heb. “AndMoses ceasedfromspeakingwith them,andputaveilonhis face.”Comparever.34, “ButwhenMoseswentinbeforetheLordtospeakwiththem,hetooktheveiloffuntilhecameout.”

Themysteryofthistypicaleventtheapostletreatsin2Cor.3.TheshininggloryofMoses’facedidnotprefigureorsignifythegloryofChrist;for“thegloryoftheLordChrist,”ver.18,isevidentlyopposedtothegloryofMoses’countenance,ver.7,andtheopen(oruncovered)faceoftheformer,ver.18(asVetablusseemstometorightlyunderstandit)totheveiledfaceofthelatter,ver.13.Thegloryoftheoneisbeheldasinamirror,ver.18,thesightofthefaceitselfbeingreservedforheaven;butthegloryofthefaceoftheotherwasnottobebeheldatall,beingveiled.ButthatglorysignifiedthegloryofthelawgiventotheIsraelites,astheCovenantofWorks,thegloryoftheministrationofdeath,ver.7,agreeabletowhatthe author tells us fromTyndale, namely, thatMoses’ face is the law rightly understood.ThisMosaicglory,whileitwasmostfresh,wasdarkenedbytheexcellinggloryoftheSonofGod, the Lord Jesus Christ, ver. 18, compared with Exo. 34.29, however, revealing it tosinnersmakestheirhearts tremble; theyarenotable tobear it.Thatglorious formof thelawmustbehiddeninChristthetruetabernacle,andfromthereonlymustthelawcometothem,orelsetheyarenotabletoreceiveit;thoughbeforethatrevelationismadetothem,they are ready to embrace the law under that form, as the people were ready to receiveMoseswiththe tablets inhishands, till they foundthemselvesunable tobear theshininggloryofhisface.TheveilwhichMosesputonhisface,keepingtheIsraelitesfrombeholdingthegloryofit,signifiesthattheirmindswereblinded,ver.14,notperceivingthegloryofthelawgiventothemasaCovenantofWorks.Andhenceitwas“thatthechildrenofIsraeldidnot fastentheireyes,Luke4.20;Acts3.4,on[Christ] theendof thatwhich isabolished,”2Cor.3.13,Gr. forhadtheyseenthepurposeofthatglory,theywouldhavefastenedtheireyesonhim,asamalefactorat the stakewould fixhiseyeson the faceofonebringingaremission.AndthatistheveilthatisuponMoses’face,andtheirheartstothisday,ver.14,15,whichnevertheless,intheLord’sappointedtime,shallbetakenaway,ver.16.

[←181]This is not to be understood strictly of the verymoment ofman’s creation, inwhich thenatural law was impressed on his heart, but with some latitude, the Covenant ofWorksbeing made with man newly created; and so divines call it the covenant of nature. SeeDickson’sTherap.Sacr.,book1,chap.5,p.116.

[←182]This isnotto insinuatethatLutherhadattainedbutasmallmeasureof theknowledgeofthedoctrineofjustificationandacceptanceofasinnerbeforeGod,incomparisonwiththoseof later times; Ihavenodoubtheunderstood thatdoctrineaswell as anymanhasdonesince;anddonotdoubtthatourauthorwasofthesamemindabouthim:butitistoshowthat that greatmanofGod, andotherswhowentbeforehim, found theirwayout of themidnightdarknessofPopery in thatpoint,with lessmeansof lightby far thanmennowhave,whonotwithstandingcannotkeepfromit.

[←183]BywhichmeanstheyputtheirownworksintheroomofChrist,“whoofGodismadetousrighteousnessandsanctification,”1Cor.1.30.AccordingtotheScriptureplanofjustificationand sanctification, a sinner is justified by his blood,Rom. 5.9, sanctified inChrist Jesus,1Cor.1.2,throughsanctificationoftheSpirit,2Thess.2.13,sanctifiedbyfaith,Acts26.18.

[←184]It is indeed thepracticeofeveryunregenerateman,whateverhisknowledgeorprofessedprinciplesare;forthecontrarypracticeisthepracticeofthesaints,andofthemonly,Mat.5.3,“Blessedarethepoor inspirit.”—Phil,3.3,“Wearethecircumcision,whichworshipGodinthespirit,andrejoiceinChristJesus,andhavenoconfidenceintheflesh.”

[←185]Fortheseflowfromourbuildingsomuchonsomethinginourselves,whichisalwaysveryvariable; and so little, on the “grace that is in Christ Jesus,” 2Tim. 2.1, which is animmovablefoundation.

[←186]It is not necessary, for saving this account of Nomista’s case from the odious charge offorgery,thattheparticularsmentionedinitshouldhavebeenrealfacts;morethan(nottospeak of scripture parables) it is necessary to save the whole book from the sameimputation,thatthespeechescontainedinitshouldhavepassed,atacertaintime,inarealdiscussion of four men, called Evangelista, Nomista, Antinomista, and Neophytus; yet Ihave no doubt that it is grounded on matters of fact, falling out by some casuist’sinadvertency, excess of charity to, or shifting conversewith, the afflicted as to their soulexercise,orbymeansofcorruptprinciples.Andastheformerareincidentaltogoodmenofsoundprinciples at any time,which callsministerson suchoccasions to takeheed to theframeoftheirownspirits,andtogreatlyexerciseofdependenceontheLord,lesttheyhurtsouls insteadofdoing themgood; so the latter is atno time tobe thought strange, sincetherewerefound,evenintheprimitiveapostolicchurches,somewhowerereputedgodly,zealous gospelministers, especially by thosewhohad little savourofChrist on their ownsouls,whonevertheless,intheirzealforthelaw,pervertedthegospelofChrist,Gal.1.6,7,and4.17.WhetherNomistawasoftheopinionthattheCovenantofWorkswasstillinforceornot,ourLordJesusChristtaughtthatitwas,Luke10.25-28;andsodoestheapostle,Gal.3.10;andunbelieverswillfinditsototheireverlastingruin.For,“ourLordJesus,whonowofferstobeMediatorforthosewhobelieveonhim,shallatthe lastdaycomearmedwithflamingfiretojudge,condemn,anddestroyallthosewhohavenotbelievedGod,havenotreceivedtheofferofgracemadeinthegospel,norobeyeditsdoctrine,butremainintheirnatural state, under the law or Covenant of Works.” —Westm. Conf., Practical Use ofSavingKnowledge,tit.ForconvincingamanofJudgmentbytheLaw,part.2.

[←187]Thatis,ahodgepodge–ajumbledandoftenincongruousmixtureofideas.

[←188]Forinthatcase,theobediencebothoftheoneandtheotheris imperfect,andsoit isnotconformed to the law; therefore it can in no way be accepted for righteousness; butaccordingtojusticeproceedinguponit,thesoulthathasitmustdie,becauseit isasinfulsoul,Ezek.18.4.

[←189]Eph.4.20,21, “Butyouhavenotso learnedChrist; if sobe thatyouhaveheardhim,andhavebeentaughtbyhim,asthetruthisinJesus.’’

[←190]Whatthisisinthespeaker’ssense,heimmediatelyexplainsatlarge.Inaword,inhissense,it is to be Antinomian indeed. The sum of his compliment made to Evangelista, or theauthor, whichever you please, lies here; namely, that he had stopped listening to him,because he did not preach the gospel so purely as some others in the place; yet in hisopinion, he understood it better thanmany others; and (to carry the compliment to thehighestpitch)itwasbyhismeansheturneddownrightAntinomian.Onewouldthinkthatwhateverwasthemeasureof theauthor’sprideorhumility,self-denialorself-seeking,hehadasmuchcommonsenseaswouldrenderthisaddressnotveryinfluentialwithhim,oratleastitwouldteachhimthatpublishingitwasnotthemostpropermeansforcommendinghimself.Sothatpublishingitmayratherbeimputedtotheauthor’sself-denialthantothelackofit;thoughIpresumetheconsideringreaderwillneitherimputeittotheonenortotheother.

[←191]Thepreachertaught,accordingtohistext,thatman’sownrighteousnesshadnohandinhisjustification and salvation; he dehorted from putting confidence in good works; andexhortedbyfaithtolayholdonChrist’srighteousnessonly.Andthishearerinferredfromthisthattherewasnoneedatallforgoodworks;asifoneshouldconcludethatbecauseitistheeyeonlythatsees,thereisthereforenoneedatallforhandorfoot.SotheapostlePaul’sdoctrinewasmisconstrued:Rom.3.8, “Someaffirm thatwe say,Letusdo evil that goodmaycome.”Indeed,intheapostles’days,thedoctrineoffreegracewasactuallythusabusedto Antinomianism by some “turning the grace of God into lasciviousness,” Jude 4. Theapostlewasawareofthedangeronthatside,throughthecorruptionoftheheartsofmen;Gal. 5.13, “Brethren, you have been called to liberty; only do not use liberty as anopportunity for the flesh.” Ministers of Christ (who was himself accounted “a friend topublicansandsinners,”etc.,Matthew11.19)andfollowersofPaul’sdoctrine—whichintheeyesofcarnalmen,hadashowandsemblanceoffavouringsinfulliberty—oughttosettheapostles’exampleinthismatterbeforetheminaspecialmanner;withfearandtrembling,keeping a jealous eye on the danger from that part; especially in this day, in which theLord’s indignation is visibly going out in spiritual strokes, as a despised gospel; knowingthatthegospelofChrist is tosome“thesavourofdeathuntodeath,”2Cor.2.16,andthat“therearethosewhotwisttheScripturestotheirowndestruction“2Pet.2.17.

[←192]How easy it is to pass from legalism to Antinomianism! Had this poor man, under histroubleanddisquietofconscience,fledtoJesusChristforpurginghisconsciencefromguiltby Christ’s blood, and sanctifying his nature by Christ’s Spirit; and not put his ownconfessions of sins, prayers for pardon, and promises of amendment, in place of Christ’satoning blood; and his own blind and faithless resolutions to amend, in place of thesanctifyingspiritofChrist;hewouldhaveescapedthissnareofthedevil,Heb.9.14;Rom.7.4-6.

[←193]Seenotepage40.

[←194]1Joh3:10WhoeverdoesnotpracticerighteousnessisnotofGod.

[←195]This doctrine of our author is far from cherishing presumption, or opening a gap tolicentiousness.

[←196]Thatis,toscaleandgetintoitbytheirowngoodworks.

[←197]Theoffencesofthesemen,taxedhere,werebothagainstthelaw(orcovenant)ofworks;fortheymusthavebeenagainstthatlawwhichtheywereunder,andnotanother;andbothofthemwereasyetunderthelaw,orCovenantofWorks,asbothwereunbelievers,whichwastold toAntinomista onpage97, as itwas told toNomista onpage92;which iswhy it ismanifestthatthematterofthelawdoesnotmeantheLawofChrist,butthematteroftheLawofWorks,thatis,theTenCommandments;thisisbecausetheystandintheCovenantofWorks, which Antinomista had no regard for in his conduct, though they had all theauthorityandbindingforceonhimfoundinthatcovenant.Andasheoffendedagainstthematterofit,sodidNomistaagainsttheformofit,inseekingtobejustifiedbyhisobedience;fortheCovenantofWorksneverboundasinnertoseektobejustifiedbyhisobediencetoit;but on the contrary, it always condemned that as presumption, staking down the guiltyunderthecurse,withoutremedy,tillsatisfactionismadebyanotherhand.

[←198]Inotherwords,ifweerr,isn’titbettertoerronthesideofrighteousnessthanlawlessness?(self-justification)

[←199]Thiscomparison isnot statedbetween these two, considered, simply,as to theirdifferentmanneroflife;butinpointofpliablenesstoreceiveconviction,inwhichthelatterhastheadvantageof the former;which theScripturemore thanonce takesnotice of,Mat. 21.31,quotedinthefollowingsentence,“Iwouldyouwerecoldorhot,”Rev.3.15.ThepassageistobefoundinhisSermonontheHymnofZacharias,page50.

[←200]Luk18.10-14.

[←201]Thatis,youarenotonlyunabletodoenough,butalso,thatyouarenotabletodoanything.“Notthatwearesufficientofourselvestothinkanythingasofourselves,”2Cor.3.5.

[←202]That is, all thosewhohaveor shallbelieve,orall theelect,which isoneand the same inreality,andinthejudgmentofourauthor,itisexpresslydeclaredinthefirstsentenceofhispreface.

[←203]Byimputationandthereckoningofthelaw;nototherwise,thanasasinnerbelievinginhimis righteous before God. (Thus Isaac Ambrose, speaking of justification, says, “Thisrighteousness makes a sinner sinless;” i.e., as to guilt.) This must be owned to be themeaning of this expression, unless one shuts his eyes to the immediately foregoing andfollowingwords,—Ifindhimasinner,saidthelaw;suchaoneashastakensinuponhim.TheyarethewordsofLuther,andhewasnotthefirstwhospokeso.“Hemadehimwhowasrighteoustobemadeasinner,thathemightmakesinnersrighteous,”saysChrysostom,on2Cor. 5.Hom. 11. cit.Owen onJustification, p. 39. Famous Protestant divines have alsoused theexpressionafterhim.“Whenourdivines,” saysRutherford, “say,Christ tookourplace,andwehavehiscondition,—Christwasmadeus,andmadethesinner;itistrueonlyinalegalsense.He[Christ]wasdebitorfactus,—asinner;adebtorbyimputation,adebtorby law,byplace,byoffice.”TrialandTriumphofFaith,p.245,257.Charnockargues thepoint thus: “How could he die, if he were not a reputed sinner? Had he not first had arelationtooursin,hecouldnotinjusticehaveundergoneourpunishment.Hemust,intheorder of justice, be supposed a sinner really, or by imputation. Really, he was not; byimputationhethenwas,”vol. ii.p.547.Serm.on1Cor.5.7.“Thoughpersonallyhewasnosinner,yetbyimputationhewas,”saystheContin.ofPoole’sAnnot.on2Cor.5.21.“WhatIllyricuswrote,”saysRivet,“thatChristmightmosttrulybecalledasinner,Bellarminecallsblasphemy and cursed impudence. Now Bellarmine himself contends that Christ mightattribute our sins to himself; therefore hemight also truly call himself a sinner;while inhimself innocent, he represented our person. What blasphemy, what impiety is here?”Comment,onPsalm22.1.TheScripturephrasetothispurposeismoreforcible;2Cor.5.21,“For he has made him to be sin for us, who knew no sin, that we might be made therighteousnessofGodinhim.”Forasitismoretosaywearemaderighteousness,thanitisto say we are made righteous — since the former plainly imports a perfection ofrighteousness,ifImaybeallowedthephrase,righteousnessnotbeingproperlycapableofdegrees—soitismoretosaythatChristwasmadesinfortheelectworld,thanitistosayhe wasmade a sinner, since the first of these accordingly points at the universality andcomplete tale of the elect’s sins, from the first to the last of them laid on our spotlessRedeemer.CompareLev.16.21,22,“AndAaronshallconfessoverhim(namely:thescape-goat,whichtheapostlehasaneyetohere)alltheiniquitiesofthechildrenofIsrael,andalltheirtransgressions,andalltheirsins,puttingthemupontheheadofthegoat.Andthegoatshallbearuponhimall their iniquities,” Isa.53.6.**AndtheLord(marg.)hasmade theiniquityofusalltomeeton(Heb.in)him.”Thesetwotextsgivethejustnotionofthetrueimportofthatphrase,“Hewasmadesinforus.”

[←204]Our Lord Jesus Christ did not die for, nor take upon himself, the sins of all and everyindividualman;buthediedforandtookuponhimselfthesinsofalltheelect,John10.15,and 15.13; Acts 20.28; Eph. 5.25; Tit. 2.14; and no other doctrine is taught here by ourauthortouchingtheextentofthedeathofChrist.Intheprecedingparagraph,wherewastheproperplaceforgivinghisjudgmentonthattopic,hepurposelydeclaresit.Hehadbeforetaught that Jesus Christ from eternity becameman’s surety in the covenant that passedbetweenhimandtheFather,p.22—24.Asuretyputshimselfintheplaceofthoseforwhomhebecomessurety,topaytheirdebt,Gen.44.32,33;Prov.22.26,27.Andourauthortellsusthat now, when the prefixed time had come for Christ’s fulfilling the eternal covenant,payingthedebthehadtakenonhim,andpurchasingman’sredemptionbyhissufferings,according to the tenor of that covenantwhich stated the extent of his suretyship, he puthimselfinthesteadandplace—hedoesnotsayofallmen,but—ofallthefaithful,orelectofGod;(seenotep.101).JesusChristthusstoodintheirsteadandplace,toactuallytakeontheburden.“TheLordlaidonhimtheiniquitiesofusall;”thisScripturetextcanbearnoothersenseintheconnectionofithere,thanwhatisthegenuinesenseofitasitstandsintheholyScripture,namely, that theFather laidonChrist the iniquitiesofall thespiritualIsraelofGod,ofallnations,ranks,andconditions;fornoiniquitiescouldbelaidonhimbuttheirs in whose stead and place he put himself to receive the burden, according to theeternal andmutual agreement. These iniquities being thus laid on theMediator, the lawcameandsaid,Ifindhimsuchaonethathastakenonhimselfthesinsofallmen.ThisisbutanincidentalexpressiononthetopicoftheextentofChrist’sdeath,anditisascripturalonetoo.1Tim.2.6,“Whogavehimselfaransomforall,”i.e.,forallsortsofmen,notforallofeverysort.Heb.2.9,“Thathe,bythegraceofGod,shouldtastedeathforeveryman,”i.e.,for everymanof thosewhom theapostle is treating there,namely, sonsbroughtor tobebroughttoglory,verse10;thosewhoaresanctified,Christ’sbrethren,verse11;giventohim,verse13;andthesenseofthephrase,asusedherebytheauthor,canbenoother;forthesinswhichthelawfoundthathehadtakenonhim,couldbenootherbutthesinsthattheLordhadlaidonhim;andthesinstheLordhadlaidonhimwerethesinsofallthefaithfulor elect, according to the author;which iswhy, in the author’s sense, the sins of allmenwhichthelawfoundinChrist,werethesinsofalltheelect,accordingtothegenuinesenseoftheScripturephraseologyonthattopic.Andanincidentalexpression,inwordswhichtheHolyGhostteaches,anddeterminedinitsconnectiontotheorthodoxscripturalmeaning,canneverimportanyprejudicetohissentimentonthatpointpurposelydeclaredbeforeinits proper place. It is true, the author,when speaking of those inwhose steadChrist puthimself,doesnotusethewordalone;and in theholyScripture,neither is itusedonthatsubject. And it may be observed that the Spirit of God in the word, does not open thedoctrineofelectionandreprobation,exceptuponman’srejectingorembracingthegospeloffer; which different events are then seasonably accounted for from the depths of theeternalcounselofGod.SeeLuke10.17-22;Mat.22.1-14;Rom.9.throughout;Eph.1.3-5.‘Toeverything there is a season.The author up to here has beendealingwith the parties, tobringthemtoChrist;andparticularlyhere,heisspeakingfortheinstructionanddirectionof a convinced and trembling sinner, namely,Neophytus.And, therefore, like awise andtenderman in such a case, he uses amanner of speakingwhich, beingwarranted by theword,was fitted toexcite theawakeningof theordinaryscruples in thatcase,namely, “ItmaybeIamnotelected,—itmaybeChristdidnotdieforme;”andthispointedatthedutyofall,andtheencouragementthatallhave,tocometoChrist.Andallthis,afterhehadinhis very first words to the reader, sufficiently provided for his using such a manner ofexpression, without prejudice to the truth. Further, the law adds, “Therefore let him dieupon the cross.”Why?For their sins.Why is there nomentionmade of thembeing laid

uponhim?Orforthesinsofthoseinwhosesteadheisexpresslysaidtohaveputhimself,according to theeternalagreementbetween theFatherandhim?ThenChrist said, “Lo! Icome;” namely: to actually pay the debt for which I have become surety in the eternalcompact;whosedebt itwas, according toourauthor, is already sufficientlydeclared.Thelaw then set upon him, and killed him. For whom, according to our author? For these,surely,inwhosesteadandplaceheputhimself,andsostood.Ifoneconsidershisaccountoftheeffectofallthis,onedoesnotfindittobe,asArminianssay,“thatChrist,bythemeritofhisdeath,hassofarreconciledGodtheFathertoallmankind,thattheFather,byreasonofthe Son’s merit, both could and would, and did enter and establish a new and graciouscovenantwithsinfulman,liabletocondemnation.”(ExaminationofTilenus,p.164,art.2,sect. 2.) “And obtained for all and every man a restoration into a state of grace andsalvation;sothatnonewillbecondemned,norareliabletocondemnationfororiginalsin,butallarefreefromtheguiltofthatsin.”(TesteTurretin,loc.14.ques.14.th.5.)Nordoeshetellus,thatChristdiedto“rendersinremissibletoallpersons,andmakethemsavable,”as the Continuator of Poole’s Annotations on Hebrews, chapter 2.9, says with otherUniversalists. By thismeans, says our author, “the justice of God was fully satisfied, hiswrathappeased,andalltruebelieversacquitted.”CompareWestm.Confess.,chap.8.art.4,5.“Thisoffice(namely:ofasurety)theLordJesusmostwillinglyundertook;thathemightdischargeit,hewasmadeunderthelaw,andperfectlyfulfilledit,enduringmostgrievoustorments,etc.TheLordJesus,byhisperfectobedience,andsacrificeofhimself—hasfullysatisfiedthejusticeofhisFather;andpurchased,notonlyreconciliation,butaneverlastinginheritance in the kingdom of heaven, for all those whom the Father has given to him.Christ, by his obedience and death, fully discharged the debt of all those that are thusjustified,”Chap.11.art.3.Thereforetheauthordoesnothereteachauniversalredemptionoratonement.Ofthis,moreafterward.

[←205]Pardonisremovingtheguiltofsin.Guiltistwofold:1.Theguiltofeternalwrath,bywhichthe sinner is bound over to the eternal revenging wrath of God; and this, by orthodoxdivines,iscalledtheguiltofsinbywayofeminency.2.Theguiltoffatherlyanger,wherebythe sinner is bound over to God’s fatherly anger and chastisements for sin. Accordingly,thereisatwo-foldpardon:theoneistheremovaloftheguiltofeternalwrath,andthisiscalledlegalpardon;theotheristheremovaloftheguiltoffatherlyanger,andthisiscalledgospelpardon. As to the latter, the believer is to daily sue for his pardon, since he dailycontractsnewguiltofthatkind;andtheauthorplainlyteachesthisafterwardsinitsproperplace.Astotheformer,ofwhichonlyhespeakshere,allthesinsofabeliever,past,present,andtocome,arepardonedtogetherandatonce,inthefirstinstanceofhisbelieving.Thatistosay,theguiltofeternalwrathforsinthenpastandpresentisactuallyandformallydoneaway;theobligationtothatwrathwhichhewaslyingunderforthesesinsisdissolved,andtheguiltofeternalwrathforsinsthentocomeiseffectuallypreventedfromthatmomentforever,sothathecannevercomeunderthatkindofguiltanymore.Andthispardon,asitrelates to these sins, is improperly called a pardon; it is not imputing them, rather thanformallyremittingthem.Aformalremissionisadissolutionofguiltactuallycontracted;andso it agrees only to sins already committed. Therefore our author here uses the wordacquitted,whichhasamoreextensivesignification.Allpardonofsinisanacquittance,butallacquittanceofsinisnotaformalpardonof it:“Forattheresurrection,believersbeingraised up in glory, shall be openly acknowledged and acquitted in the day of judgment.”Short.Cat.Buttheywillnotthenbeformallypardoned.Now,thisisthedoctrineoftheHolyScriptures,Rom.4.48,“EvenasDavidalsodescribestheblessednessofthemantowhomGod imputes righteousness without works, saying, Blessed are they whose iniquities areforgiven,andwhosesinsarecovered.BlessedisthemantowhomtheLordWILLNOTIMPUTE

sin.” — Chap. 8.1, “There is therefore now no condemnation to those who are in ChristJesus.”Thatis,notonlyshalltheyneverbeactuallydamned,i.e.,senttohell,asthatphraseisordinarilytaken—forthatistheprivilegeofalltheelect,evenbeforetheybelieve,whiletheyareyetundercondemnationaccordingtotheScripture—butthereisnobindingoverof thosewhoare inChrist to eternalwrath,noguilt of that kind to them.CompareJohn3.18,“Hethatbelievesonhimisnotcondemned;buthethatdoesnotbelieveiscondemnedalready.”—“Theone [namely: justification]equally freesallbelievers from the revengingwrathofCod,anddoesthatperfectlyinthislife,sothattheyneverfallintocondemnation.”Larg.Cat.quest.77.“Albeitsinremains,andcontinuallyabidesinourmortalbodies,yetitisnotimputedtous,butisremittedandcoveredwithChrist’sjustice,”[i.e.,righteousness.]OldConfess.,art.25.Q. “Whatthenisouronly joy in lifeanddeath?A.Thatalloursins,bypast,present,andtocome,areburied;andChristonlyismadeourwisdom,justification,sanctification,andredemption.”1Cor.1.30.Craig’sCat.quest.43.“ThelibertywhichChristhaspurchasedforbelievers,underthegospelconsistsintheirfreedomfromtheguiltofsin,thecondemningwrathofGod,thecurseoftheMoralLaw.”Westm.Confess.,chap.20.art.1. See 11. art. 5; chap, 17. art. 3. “They [the Arminians] utterly deny that no sins of thefaithful,howevergreatandgrievoustheyare,areimputedtothem,orthatalltheirpresentandfuturesinsareforgiventhem.”Exam,ofTilen.p.226,art.5.sect.5.

[←206]“Whateverthingsitsays,itsaystothosewhoareunderit,”Rom.3.19.Butbelieversarenotunderit,norunderthelawoftheCovenantofWorks,chap.6.14;thereforeitsaysnothingtothem.Assuch, itsaidall toChrist intheirsteadandplace;andapartfromtheMediator’sdishonour, itcannotrepeat itsdemandsonthemwhichitmadeuponhimastheirsurety.Meanwhilethelaw,asaruleoflifetobelievers,saystothemall,inthenameandauthorityofGod,theCreatorandRedeemer,Mat.5.48,“Bethereforeperfect,evenasyourFatherinheavenisperfect.”Evenso,theyareunderacovenantinwhich,thoughnolessisrequired,yetlessisaccepted,forthesakeofChristtheircovenanthead.

[←207]Seenote,page55.

[←208]Namely,inthesenseofthelaw;forinthelaw-reckoning,astothepaymentofadebt,andfulfilling a covenant, or any like purposes, the surety and the original debtor, the federalheadorrepresentative,andthoserepresented,arebutoneperson.AndthustheScripturedeterminingAdamtobethefigure(ortype)ofChrist,Rom.5.14,teachesontheonehand,thatallmankindsinnedinAdam,verse12,anddiedinhim,1Cor.15.22;andontheotherhand,thatallbelieverswerecrucifiedwithChrist,Gal.2.20,andraisedupinhim.Eph.2.6,“Thecovenant(ofworks)beingmadewithAdamasapublicperson—allmankind—sinnedinhim.”Larg.Cat.Quest.22.“TheCovenantofGracewasmadewithChristasthesecondAdam,”Quest.31.“Hesatisfieddivinejustice,whichhedidasapublicperson,theheadofhis Church,” Quest. 52. “that the righteousness of the law,” says the apostle, “might befulfilled in us,” Rom. 8.4; so believers satisfied in him, as they sinned in Adam. “Thethreateningofdeath.Gen.2.17,isfulfilledintheelectsothattheydie,andyettheirlivesarespared: theydie,andyet they live, for theyare reckoned in law tohavediedwhenChristtheir surety died for them.” Ferguson on Gal. 2.20. “Although you,” says Beza, “havesatisfiedforthepainofyoursinsinthepersonofJesusChrist,”Beza’sConfess.,point4,art.12.“WhatchallengesSatanorconsciencecanmakeagainstthebeliever—hearananswer;Iwas condemned, I was judged, I was crucified for sin, when my surety Christ wascondemned,judged,andcrucifiedformysins.—Ihavepaidall,becausemysuretyhaspaidall,”Rutherford’sTrialandTriumphofFaith,Serm.19.p.258.“AsinChristwesatisfied,solikewise in Adamwe sinned,” Flint. Exam. p. 144. This doctrine, and the doctrine of theformal imputation of Christ’s righteousness to believers, stand and fall together. For ifbelieversarereckonedinlawtohavesatisfiedinChrist,thenhisrighteousness,whichistheresultofhis satisfaction,mustbeaccounted theirs.But if there isnosuch law-reckoning,Christ’s righteousness cannot be imputed to them other than as to its effects; for thejudgmentofGodisalwaysaccordingtotruth,Rom.2.2.ThistheNeonomiansareawareof,and deny both, reckoning themAntinomian principles as they domany other Protestantdoctrines.HearMr.Gibbons:“They(namely:theAntinomians)aredangerouslymistakeninthinking that a believer is righteous in the sight of God, with the self-same active andpassive righteousness with which Christ was righteous, as though believers suffered inChrist,andobeyedinChrist.”Morn.Exer.Method,sec.19,p.423.Ontheotherhand,theWestminster divines teach both as sound and orthodox principles, affirming Christ’srighteousness, obedience, and satisfaction are imputed to believers, or reckoned as theirrighteousness, obedience, and satisfaction. “Justification is an act of God’s free grace, inwhich he pardons all our sins, and accepts us as righteous in his sight, only for therighteousnessofChrist imputedtous.”Short.Cat.—“Only for theperfectobedienceandfullsatisfactionofChristimputedtothembyGod,”Large.Cat.quest.70.—“ByimputingtheobedienceandsatisfactionofChristtothem,”Westm.Confess.chap.11.art.1.

[←209]Virtually justified in his justification, not actually, even as they virtually arose in hisresurrection. That this is the author’s meaning is evident from his own words. WhenspeakingofNeophytus,hesaysexpressly,“HewasjustifiedmeritoriouslyinthedeathandresurrectionofChrist,yethewasnotjustifiedactuallytillheactuallybelievedinChrist.”

[←210]So-calledtodistinguishitfrominherentrighteousness,whichisrighteousnessfromlife.

[←211]Thisisaweightypoint.Theplainandnativeresultofwhatissaidisnamely,thatsinceJesusChrist has fully accomplished what was to have been done by man himself for lifemaccording to theCovenant ofWorks, and that iswhat is imputed to believers. Therefore,believersareinthesamestate,astorighteousnessuntolife,thattheywouldhavebeeninifmanhimselfhadstoodthewholetimeappointedforhistrial.Andhereisthetruegroundinlaw of the infallible perseverance of the saints: their time of trial for life is over in theirHead,thesecondAdam—theprizeiswon!Hencethejust,byfaith,areentitledtothesamebenefitwhichAdambyhisperfectobediencewouldhavebeenentitled to.CompareRom.10.5,“Themanwhodoesthesethingsshall live,”withHab.2.4,“Thejustshall livebyhisfaith;”whichisthetruereadingaccordingtotheoriginal.Andhere,toclarifythefollowingpurpose of the believer’s freedom from the law, as it is the Covenant ofWorks, let it beconsidered that if Adamhad been able to stand till the time of his trial had expired, theCovenantofWorkswouldindeedhaveremainedfromthattime,ashiseverlastingsecurityforeternallife,likeacontractheldfulfilledbytheoneparty.Butinthesamecase,itcouldno longer have remained the rule of his obedience, namely, in the state of confirmation.[FromBoston’s treatise,HumanNature in itsFourfoldState, doct. 1: “Confirmation in arighteousstate isa rewardofgrace,givenuponcontinuing righteous through thestateoftrial, and would have been given to Adam if he had stood out the time appointed forprobationbytheCreator;andaccordinglyisgiventothesaintsonaccountofthemeritsofChrist, who ‘was obedient even unto death.’”] The reason is obvious, namely: that stillsubjectinghimtotheCovenantofWorks,astheruleofhisobedience,wouldhavereducedhimtothestateoftrialhewasinbefore,andsethimtoworkanewforwhatwasalreadyhisown, by virtue of his supposed fulfilling of that covenant. Nevertheless it is absolutelyimpossiblethatthecreature,inanystatewhatsoever,mustbeboundtoandoweobedienceto theCreator;andstillbeingbound toobedience,ofnecessity itbehooveshimtohavearuleofthatobedience.SincetheCovenantofWorkscouldnotbeit,whatremainsbutthattheruleofobedienceinthestateofconfirmation,wouldhavebeenthelawofnature,suitedtoman’sstateofimmutability,improperlyso-called.AndwoulditbesodivestedoftheformoftheCovenantofWorks(namely,itspromiseofeternallife,anditsthreateningofeternaldeath), that it is, andwillbe, inheaven, forever?Theapplication is easyas to the ruleofbelievers’obedience,alwaysmakingsuitablereservesforthe imperfectionof theirstate inrespecttoinherentrighteousness.Thisimperfection,becauseitleavesroomforpromisesoffatherlysmiles,andthreateningsoffatherlychastisements,soitmakesthemnecessary;butthese also shall be’ done away in heavenwhen their real estate shall be perfect, as theirrelativestateisnow.

[←212]Rom.7.4,“Therefore,mybrethren,youalsohavebecomedeadtothelaw.”—Gal.2.19,“Ithrough the law am dead to the law.” And this, according to the nature of correlates,concludes the law, as it is theCovenant ofWorks, to bedead also to believers.Col. 2.14,“Nailingittohiscross.”[Thelistofchargesagainstuswasnailedtothecross,nottheLawitself, as if the Law were dead (Mat 5.17). We are dead to its penalties, not to itsrequirements.–WHG]

[←213]This is cited from Luther on the Epistle to the Galatians, according to the Englishtranslation,andit istobefoundthere,fol.184,p.1,2,fol.185.p.1,fol.82,p.1.Hisownwords from the Latin original, after he had lectured that epistle a second time, as I findthem inmy copy printed at Frankfort, 1563, are here subjoined. “Hoc profectomirabileduellum est, ubi lex creatura cumCreatore sic congreditur, et praeter omne jus, omnemtyranuidemsuarainFilioDeiexercet.quaminnobisfiliisiraeexercuit,”Luth.Comment,inGal. 4.5, p. 598. “Ideo lex, tanquam latro et sacrilegus homicida Filii Dei, amittit jus, etmereturdamnari,”Ibid.p.600.“Ergolexestmihisurda,ligata,mortuaetcrucifixa,”Ibid,cap. ii. 20, p. 280. “Conscientia apprehendens hoc apostoli verbum, Christus a lege nosredemit— sancta quadam superbia insultat legi, dicens— nunc in posterum non solumChristovictaetstrangulataes,sedetiammihicredentiineum,cuidonavithancvictoriam,”Page600.That greatmanofGod, a thirdElias, and a secondPaul (if Imay venture theexpression) though hewas no inspired teacher, was enduedwith a greatmeasure of thespiritofthemboth,beingraisedupbyGodfortheextraordinaryworkoftheReformationofreligionfromPopery,whilealltheworldwonderedaftertheBeast.Thelivelysavourhehadofthetruthsofthegospelinhisownsoul,andthefervourofhisspiritindeliveringthem,indeedcarriedhimasfarfromthemodernpolitenessofexpression,astheadmirationandaffectationofthislastarelikelytocarryusofffromtheformer.Whathedesignedbyallthistriumphoffaithissummedupinafewwords,immediatelyfollowingthoselastcited:“This,thelaw(namely:asitistheCovenantofWorks)isgoneforeverastous,providingweabidein Christ.” This he chose to express in such figurative terms that that great gospel truthmightbemoreimpressedonhisownheart,andtheheartsofhisscholars,beingpromptedtoitbyhisexperienceofthenecessity,andwiththat,thedifficultyofapplyingitbyfaithtohisowncase,inhisfrequentdeepsoulexercisesandconflictsofconscience.“Therefore,”hesays, “feelingyour terrorsandthreatenings, law!Idipmyconscienceoverheadandears,intothewounds,blood,death,resurrection,andvictoryofChrist;besideshimIwillseeandhearnothingatall.Thisfaithisourvictory,wherebyweovercometheterrorsofthelaw,sin,death,andallevils,butnotwithoutagreatconflict,”Ibid.p.597.Andspeakingonthesamesubject elsewhere, he has these remarkable words, “It is easy to speak these things, buthappyishethatcouldknowthemrightlyintheconflictofconscience.”Comment,onGal.2.19,p.259.Now,toturnoutwardthewrongsideofthepictureofhisdiscourse,tomakeitfalse, horrid, profane, and blasphemous, is hard. At this rate,many Scripture textsmustsuffer,nottospeakofapprovedhumanwriters.IinstanceonlythatofElias,1Kings18.27,“He [Baal] is a god; either he is talking, or he is pursuing, or he is on a journey, orperadventurehesleeps,andmustbeawaked.”YetIdonotcompareLuther’scommentarytotheinspiredwriting;onlywheretheholyScripturegoesbefore,onewouldthinkhemightbeallowed to follow. Here is an irony, a rhetorical figure, and there is a prosopopoeia, orfeigningofaperson,anotherrhetoricalfigure;andthelearnedandholymantellsuswiththis, that Paul used it before him on the same subject, representing the law “as a mostpotentpersonage,whocondemnedandkilledChrist,whomhe(havingovercomedeath)didinlikemannerconquer,condemn,andkill;”forwhichhecitesEph.2and4.,epistlestotheRom.,Cor.,Col.p.599.Now,thelaw,beingtheCovenantofWorks,andnotindeedapersonbutamostholylawofGod,wasincapableofrealarraignment,sin,theft,ormurder:yetonebeingallowedtospeakfigurativelyofitassuchaperson,mentionedbefore;andfindingthattheSpiritofGodteachesthatitwascrucified,JesusChrist‘‘nailingittohiscross,”Col.2.14;—whatimpiety,whatblasphemyisthereinassigningcrimestoitforwhichitwascrucified,crimes of the same nature as its crucifixion — that is, not really and literally so, butfiguratively only? And crucifying a person, just as it presupposes his arraignment,accusation,andcondemnation,soitimplieshisbindinganddeath;allofwhichthedecency

oftheparablerequires.Andthesamedecencyrequiringtherhetoricalfeigningofcrimesasthecausesofthatcrucifixion,theycouldbenootherbutthesethatareassigned.ForthoughJesusChrist is considered here, not as a sinner by imputation, but as absolutelywithoutguilt,thesinsofalltheelect,meantime,werereallyimputedtohim;inreality,thisjustifiedthe holy law’s procedure against him. Moreover, upon the crucifixion, it may berememberedhowtheapostleprovesChristtohavebeen“madeacurseforus;”forhesays,itiswritten,“Cursediseveryonethathangsonatree,”Gal.3.13.Ifanyoneweretoreferinafigurativemanner to the crucifixionof the law, as theCovenant ofWorks, as itsmust beunderstood, it could importnomoreby reasonof itsnature, thananutter abolitionof itwithrespecttobelievers,whichisagreatgospeltruth.AndhereonemaycalltomindtheseScripturephrases:Rom.7.5,“Themotionsofsinswhichwerebythelaw;”—chap.8.2,“Thelawofsinanddeath:”—“TheCovenantofWorks,calledthelawofsinanddeath,”Confess.,p.382,fig.3;“Thestrengthofsinisthelaw,”1Cor.15.56.

Afterall,formypart,IwouldnotusesomeoftheseexpressionsofLuther’s,norinmyheartdaresomuchas tocondemntheminhim,considering thegracewhichIconceivehehadwhenheutteredthesewords.AndIwouldsaythesameabouttheseveralexpressionsofthegreat Rutherford, and of many eminent ministers, who in their day were signallycountenancedbyGodintheiradministrations.HearLutherhimself, inhisprefacetothatbook,page(mihi)10,“Theseourthoughts,”hesays,“onthisepistlecomeforth,notsomuchagainst those (namely: the church’s enemies) as for the sake of our own (namely: herfriends) who will either thank me for my diligence, or will pardon my weakness andrashness.”ItisapitythatthejustexpectationofonewhosenamewillbeinhonourinthechurchofChrist,aslongasthememoryoftheReformationfromPoperyiskept,shouldbefrustrated.

[←214]The lawof theTenCommandments given toAdam, as theCovenant ofWorks, promisedeternallife,onconditionofobedience,andthreatenedeternaldeathincaseofdisobedience.And thismade it theCovenantofWorks.Now, this covenant frameof the lawof theTenCommandmentsbeingdissolvedastobelievers,itcannomorepromiseorthreatenthematanyrate.TheScriptureindeedtestifies,that‘‘godlinesshasthepromise,notonlyofthelifethatnowis,butalsoofthelifethatistocome,”1Tim.4.8.ThereisaninfallibleconnectionbetweengodlinessandthegloriouslifeinheavenestablishedbypromiseintheCovenantofGrace.Butinthemeantime,itistheobedienceandsatisfactionofChrist,apprehendedbyfaith,andnotourowngodliness,thatistheconditiononwhichthatlifeispromised,andonwhicharealChristian inhisdyinghourwillventure toplead forashare in that life. It islikewisecertainthatnotonlyareunbelievers,byvirtueoftheCovenantofWorkswhichtheyremainunder,liabletoeternaldeathasthejustrewardofsin.Butthereisbythatcovenanta twofold connection established: the one between a state of unbelief, unregeneracy,impenitency,andunholiness,andeternaldeath;theotherbetweenactsofdisobedienceandeternal death. The former is absolutely indissoluble, and must eternally remain; so thatthosewhoareinthatstateofsin,whiletheyareinit,mustbeinastateofdeath,boundoverto thewrathofGodbyvirtueof the threateningof the law.But then it is impossible thatbelieversinChristcanbeinthatstateofsin.Sotheseandsimilarsentencesdoindeedbindoverunbelieverstoeternaldeath:“Hethatdoesnotbelieveshallbedamned,”Mark16.16.—“Unlessyourepentyoushallalllikewiseperish,”Luke13.3.—“Ifyouliveafterthefleshyoushalldie,”Rom.8.13.But theydonototherwiseconcernbelievers thanas theysetbeforethemacertainconnectionoftwoevents,neitherofwhichcaneverbefoundintheircase.Andyettheseriousconsiderationofthemisofgreatandmanifoldusetobelievers—asaseriousviewofeverypartoftheCovenantofWorksis—particularly,tomovethemtogrowupmoreandmoreintoChrist,andtomaketheircallingandelectionsure.Astothelatterconnection,namely:betweenactsofdisobedienceandeternaldeath,itisdissoluble;andinthe case of the believer, it is actually dissolved. So that no one has warrant to say to abeliever,‘Ifyousin,youshalldieeternally.’Becausethethreateningofeternaldeath,astothebeliever,havingalreadybeensatisfiedinthesatisfactionofChrist,andapprehendedandimputedbyGodtohimthroughfaith,itcannotberenewedonhim,anymorethanonedebtcanbetwicechargedforpayment.

[←215]Butonhaving,orlacking,asavinginterestinChrist.

[←216]This is a full proofof thewholematter.Forhowcan the lawof theTenCommandmentspromiseeternallife,orthreateneternaldeath,onconditionofobedienceordisobedience,tothosewhohavealreadyescapedeternaldeath,andobtainedeternallifebyfaithinChrist?ThewordswhichtheHolyGhostteachesaresofarfromrestrainingthenotionofeternallifetoglorification,andofeternaldeathtothemiseryofthedamnedinhell,thattheydeclarethesouluponitsunionwithChristtobeasreallypossessedofeternallifeasthesaintsinheavenare;andwithout thatstateofunion, tobeasreallyunderdeath,andthewrathofGod,as thedamned inhell are, thoughnot in thatmeasure. (The term“eternaldeath” isnot,asfarasIremember,usedinScripture.)Andthisisagreeabletothenatureofthings;for as there is nomedium between life and death in a subject capable of either, so it isevidentthatthelifecommunicatedtothesoulinitsunionwithChrist,thequickeningHead,canneverbeextinguishedfortheagesofeternity,John14.19.[“AlittlewhilelongerandtheworldwillseeMenomore,butyouwillseeMe.BecauseIlive,youwilllivealso.]Andthesinner’sdeathundertheguiltandpowerofsiniseternalinitsownnature,andcanneverendexceptbyaworkofAlmightypowerwhichraisesthedead,andcallsthingsthatarenot,tobeasiftheywere(Rom4.17).1Thess.1.10,“Jesuswhichdeliveredusfromthewrathtocome.”—1John3.14,“Weknowthatwehavepassedfromdeathtolife.”—John3.36,“HethatbelievesontheSonhaseverlastinglife;andhethatdoesnotbelieveontheSon,shallnot see life, but the wrath of God abides on him.”— Chap. 5.24, “He that believes, haseverlastinglife,andshallnotcomeintocondemnation,buthaspassedfromdeathtolife.”—Chap.6.47, “He thatbelievesonmehas everlasting life.”—Verse .54, “Whoever eatsmyflesh,anddrinksmyblood,haseternallife.”—1John5.12,13,“HethathastheSonhaslife;andhethatdoesnothavetheSonofGoddoesnothavelife.ThesethingsIhavewrittentoyouthatbelieveonthenameoftheSonofGod,sothatyoumayknowthatyouhaveeternallife.”—SeeRom.8.1;John3.16-18,and17.3.

[←217]AllthedemandsoftheCovenantofWorksontheelectworld.

[←218]Thathe, takingon theirnature,mightanswer thedemandsof theCovenantofWorks forthem,Eph.1.4,“Accordingashehaschosenusinhim.”WearesaidtobechoseninChrist,notthatChrististhecauseofelection,butthatelectinglove,flowingimmediatelyfromGodtoallitsobjects,theFatherinoneandthesamedecreeofelection,chosetheheadandthemembersofthehappybody;yetChristtheheadfirst(intheorderofnature),andthenallthosewhomakeuphisbody,whoweretherebygiventohimtoberedeemedandsavedbyhisobedienceanddeath;thisbeingacceptedbyhim,asElect-MediatorandHeadofelect-men, he had full power and furniture for the work conveyed to him. And thus we mayconceivethatthesecondcovenanthadbeenconcludedagreeablytotheScriptureaccountofthatmystery.This,theauthorsays,wasdonethereupon,notupontheFather’sbeingwellpleasedandfullysatisfiedbyvirtueof thecovenantbeingmade–that is theeffect of thecovenant; whereas this is one of the transactions or parts of the covenant, as all thefollowingwordsbrought to illustrate itplainly indicate—butuponGodtheSonbeingonthe other side in making the second covenant, which is the principal purpose in thisparagraph. The explication of it was interrupted by adding a sentence concerning theexecutionandeffectofthegloriouscontrivance.Inmakingthesecondcovenant,thesecondperson of the ever blessed Trinity, considered simply as such, is one of the parties.Thereupon, in the decree of election designing, as said, both head and members, he ischosenMediatorandHeadof theelection, tobe their incarnateRedeemer.Thisheadshipbeing accepted, as Mediator and Head of the election, he took it upon himself to beincarnate,andintheirnaturetosatisfythedemandsoftheCovenantofWorksforthem,Isa.42.1;Eph.1.4;Psalm40.6;Westm.Confess.Chap.8.art.1; “ItpleasedGod inhiseternalpurpose, to choose andordain theLordJesus,his onlybegottenSon, tobe theMediatorbetweenGodandman—theHeadandSaviourofhischurch—ntowhom,fromalleternity,hegaveapeople tobehisseed,andtoberedeemedbyhim in time,”etc.Chap.3.art.5;“Those of mankind that are predestinated to life — God has chosen in Christ untoeverlastingglory,outofhismerefreegraceandlove.”Comparewhattheauthorwritesonthissubject,pp.41-45.

[←219]Thatis,theCovenantofGraceonly,nottheCovenantofWorks.

[←220]Namely, for life and salvation; the same being already performed by Jesus Christ; in thesecondcovenant,havingundertakentosatisfyallthedemandsoftheCovenantofWorks,hedidallthatwastobedoneorwroughtforourlifeandsalvation.Andifithadnotbeenso,life and salvationwouldhave remainedeternallyoutsideour reach; forhow is it possiblethatweshouldperform,do,orwork,untilwegetlifeandsalvation?Whatconditionorlawarewefittoperformwhilewearedead,andnotsavedfrom,butlyingundersin,thewrathandcurseofGod?Seethefollowingnote.

[←221]Namely,allthatwastobedoneforlifeandsalvation.Andneitherrepentance,norsincere(imperfect) obedience, nor believing itself, is of that sort — though all of these areindispensably necessary in subjects capable of them. This expression bears a kind ofimitation,usualinconversation,anditisusedbyourblessedSaviouronthissubject.John6.28,29,“Thentheysaidtohim,WhatshallwedothatwemightWORKtheworksofGod?Jesusansweredandsaidtothem.ThisisTHEWORKofGod:thatyoubelieve.”Thedesignofitplainlyistoconfrontthenaturalcharacteristicinallmen,fordoingandworkingforlifeandsalvation,oncetheybegintolaythesethingstoheart;thereisnomoreforhimtodo,saystheauthor,butonlytoknowandbelievethatChristhasdoneallforhim;andthereforetheexpressionisnottobestrainedbeyonditsscope.However,thisistruefaithaccordingtotheScripture, whether all saving faith is such a knowledge and believing or not; and suchknowledgeandbelievingarecapableofdegreesof certainty,and theymaybemixedwithdoubting without overturning the reality of them. Isaiah 53.11, “By his knowledge myrighteous Servant shall justifymany.” — John 17.3, “This is eternal life, that theymightknowyou,theonlytrueGod,andJesusChristwhomyouhavesent.”—Gal.2.20,“IlivebythefaithoftheSonofGod,wholovedme,andgavehimselfforme.”—Rom.10.9,“IfyoubelieveinyourheartthatGodhasraisedhimfromthedead,youshallbesaved.”TobelievethatGodhasraisedhimfromthedeadistobelievethathehasperfectedthework,anddoneall that was to be done for life and salvation to sinners: but is this enough to constitutesavingfaith?Surelyitisnot;fordevilsmaybelievethat:therefore,itmustbebelievedwithparticularapplicationtooneself,intimatedinthephrase,“believinginyourheart.”Andthisiswhatdevils and reprobatesnever attain, even though reprobatesmaypretend to knowandbelievethatChristisraisedfromthedeadforthem—andsohehasdoneallforthem—evenastheyalsomaypretendtoreceiveandrestonhimaloneforsalvation.Butinallthis,onewho trulybelievesmay still haveground to saywith tears, “Lord, I believe!Helpmyunbelief,”Mark9.24.

Nevertheless,underthiscovenantthereismuchtodo;alawtobeperformedandobeyed,eventhoughitisnotforlifeandsalvation,butfromlifeandsalvationreceived;specifically,it is the law of the Ten Commandments in the full extent of it, as the author at largeexpresslyteachesinitsproperplace,inthisandinthesecondpart.

This is thegoodoldway (according to theScriptures,Acts 16.30,31;Mat. 11.28,29;Tit.2.11,12)ifthefamousMr.JohnDavidson[1544-1604,Scottishreformer,poet,andpastor]understood the Protestant doctrine, “Q. Then the salvation ofman,” he says, “is so fullywroughtandperfectlyaccomplishedbyChristinhisownperson,thatnothingislefttobedoneorwroughtbyusinourpersons,tobeanycauseoftheleastpartofit?A.Thatismostcertain.”Mr.JohnDavidson’sCatechism,Edin.edit.1708,p.15.“SoweareperfectlysavedbytheworkswhichChristdidforus inhisownperson,andinnowaybythegoodworkswhichheworksinus,withandafterfaith.[Marg.HereisthemainpointandgroundofourdisagreementwiththePapists.]Doesthereremain,then,anythingforustodoafterweareperfectly justifiedinGod’ssightbyfaithinChrist?Disciple.Yes,verymuch;thoughinnowaytomeritsalvation;butonlytowitness,bytheeffectsofthankfulness,thatwearetrulysaved.”Ibid.p.46,48,49.

[←222]Seethetwoforegoingnotes.Andhearanotherpassagefromthesamebookfromwhichthisis taken, namely, the English translation of Luther’s Commentary on the Epistle to theGalatians,fol.75:“Goodworksoughttobedone;theexampleofChrististobefollowed—Well, all these things will I gladly do.What then follows? You shall then be saved, andobtaineverlastinglife.No,notso.Igrant,indeed,thatIoughttodogoodworks,topatientlysuffertroublesandafflictions,andtoshedmybloodalsoifnecessaryforChrist’scause;yetIamnotjustified,nordoIOBTAINSALVATIONTHEREBY.”

[←223]This is the style of the same Luther who used to distinguish between active and passiverighteousness,i.e.,therighteousnessofthelaw,andtherighteousnessoffaith;agreeablytoRom.4.5:“Buttohimthatdoesnotdoworks,butbelievesonhimthatjustifiestheungodly,hisfaithiscountedforrighteousness.”

[←224]The passage at greater length is this: “The marriage is made up without all pomp andsolemnity: that is tosay,nothingatallcomesbetween;no lawnorwork isrequiredhere.HereisnothingelsebuttheFatherpromising,andIreceiving;butthesethingscannotbeunderstoodwithoutexperienceandpractice.”Luther,ubisup.,fol.194.

[←225]1Cor1.30.ThesewordsalsoareLuther’s,inhisargumentontheEpistletotheGalatians,p.24oftheLatincopy,andfol.7ofthetranslation;butwhatourauthorreads,‘‘NothingoftheLawofWorks,”isinLuther’sownwords,“Nothingofthelaw,orofworks;”thesenseisthesame.Whatconcernstheassuranceinthenatureoffaith,whichthesewordsseemtobear,wewillmeetwithshortly.

[←226]In this definition of saving faith, there is thegeneral natureor kindof it,namely: a realpersuasion, agreeing to all sorts of faith, divine and human,— “Be truly persuaded;” themore special nature of it, an appropriating persuasion, or special application to oneself,agreeingtoaconvincedsinner’sfaithorbeliefofthelaw’scurse.Gal.3.10,aswellasto[thelawitself].—“Betrulypersuadedinyourhearts;”thus,Rom.10.9, ‘‘IfyoubelieveinyourheartthatGod,etc.youshallbesaved:”and,finally,themostspecialnatureofit,whereby[faith]isdistinguishedfromallother,namely,anappropriatingpersuasionofChristbeingyours,etc.Andasone’sbelievinginone’sheart,orappropriatingpersuasionofthedreadfultidingsofthelaw,importsnotonlyanassenttothemastrue,butahorrorofthemasevil;sobelievingintheheart,oranappropriatingpersuasionofthegladtidingsofthegospel,bearsnotonlyanassenttothemastrue,butarelishofthemasgood.

Thepartsofthisappropriatingpersuasion,accordingtoourauthor,are1.“ThatJesusChristisyours,”namely:bythedeedofgiftandgrantmadetolostmankind,or(inotherwords)bytheauthenticgospelofferintheLord’sownword.Thisofferisthefoundationoffaith,andthegroundandwarrantoftheministerialoffer,withoutwhichitcouldavailnothing.Thatthis is the meaning appears from the answer to the question immediately following,touchingthewarranttobelieve.Bythisofferordeedofgiftandgrant,Christisoursbeforewebelieve—notthatwehaveasavinginterestinhim,orareinastateofgrace,butthatwehaveacommoninterestinhim,andthecommonsalvation,whichfallenangelsdonothave,Jude 3— so that it is lawful andwarrantable for us, not for them, to take possession ofChristandhissalvation.Evenaswhenonepresentsapieceofgoldtoapoormansaying,“Take it, it is yours;” the offer makes the piece really his in the sense and to the effectdeclared before.Nevertheless,while the poorman does not accept or receive it;whetherapprehending the offer as too great to be real, or having no liking of the necessaryconsequentsofacceptingit,itisnothisinpossession,nordoeshehavethebenefitofit.Butonthecontrary,hemuststarveforitall,andsomuchthemoremiserablynowthathehasslightedtheofferandrefusedthegift.Sothisactoffaithisnothingelsebutto“believeGod,”1John5.10;“tobelievetheSon,”John3.36;“tobelievethereport“concerningChrist,Isaiah53.1;or “tobelieve thegospel,”Mark1.15—notasdevilsbelieve it,knowingChrist tobeJesus,aSaviour,butnottheirSaviour—butwithanappropriatingpersuasion,orspecialapplicationbelievinghim tobeourSaviour.Now the inspiredpenmanexpresslydeclareswhat is this gospel report, record, or testimony ofGod to be believed by all: “This is therecord, thatGod has given to us eternal life; and this life is in his Son.” 1John 5.11. Thegivingmentionedhereisnotgivinginpossessioningreaterorlessermeasure,butgivingbywayofgrant,whereupononemaytakepossession.Andthepartytowhomitisgiven,isnottheelectonly,but lostmankind.Forthisrecord is thegospel, the foundationof faithandwarranttoall,tobelieveintheSonofGod,andlayholdoneternallifeinhim.ButthatGodhasgiveneternal life to theelect, canbeno such foundationorwarrant: for thatagift ismadetocertainselectmen,canneverbeafoundationorwarrantforallmentoacceptandtakeit.Thegreatsinofunbeliefliesinnotbelievingthisrecordortestimony,andsomakingGodaliar:“HethatdoesnotbelieveGod,hasmadehimaliar,becausehedoesnotbelievetherecordthatGodgaveofhisSon.Andthisistherecord,”etc.1John5.10,11.Ontheotherhand,“Hethathasreceivedhistestimony,hassettoithissealthatGodistrue,”John3.33.ButthegreatsinofunbeliefdoesnotlieinnotbelievingthatGodhasgiveneternallifetotheelect;forthemostdesperateunbelievers,suchasJudasandSpira,believethat,andthebeliefofitaddstotheiranguishandtormentofspirit.YettheydonotsettheirsealtoitthatGodistrue;butonthecontrary,theymakeGodaliar,innotbelievingthatGodhasgiveneternallifebywayofgranttolostmankind,andtothemselvesinparticular—sothatthey,aswellasothers,arewarrantedandwelcometotakepossessionofit,andsotheyarefleeing

inthefaceofGod’srecordandtestimonyinthegospel,Isaiah9.6;John3.16;Acts4.12;Pro5.8.4; Rev. 22.17. In believing this, not in believing the former, lies the difficulty in theagonies of conscience.Nevertheless, till one surmounts this in greater or lessermeasure,onecanneverbelieveonChrist,neverreceiveandrestuponhim,forsalvation.Thetruthis,receivingChristnecessarilypresupposes thisgivingofhim.Theremay indeedbeagivingwherethereisnoreceiving,foragiftmayberefused;andtheremaybeatakingwherethereisnogiving,whichisapresumptuousactionwithoutwarrant;buttherecanbenoplaceforreceiving Christ where there is not a giving of him before. “In the matter of faith (saysRollock,Lect.10.on2Thess.p.126)therearetwothings:firstthereisagiver,andnextthereisareceiver.Godgives,andthesoulreceives.”TheScriptureisexpresstothispurpose:“Amancanreceivenothing,unlessitisgiventohimfromheaven,”John3.27.

2.“Andthatyoushallhavelifeandsalvationbyhim;”namely,alifeofholiness,aswellasofhappiness,—salvationfromsinaswellasfromwrath,—notinheavenonly,butbegunhereandcompletedhereafter.Wehavehadsufficientevidencealreadythat this is theauthor’snotionoflifeandsalvationagreeabletotheScripture,,andwillfindmoreinourprogress.Therefore thispersuasionof faith is inconsistentwithanunwillingness topartwithsin,abent or purpose of heart to continue in sin, even as receiving and resting on Christ forsalvationis[inconsistentwiththese].Onefindsitexpressedalmostinsomanywords:Acts15.11,“WebelievethatthroughthegraceoftheLordJesusChristweshallbesaved.”It isfitlyplacedaftertheformer,foritcannotgobeforeit,butfollowsuponit.TheformerisabelievingofGod,orbelievingtheSon:thisisabelievingontheSon,andsoitisthesameasreceivingChrist,asthatreceivingisexplained;John1.12,“Butasmanyasreceivedhim,tothemhegavepowertobecomethesonsofGod,eventothosewhobelieveonhisname.”Italso evidently bears the soul’s resting on Christ for salvation; for it is not possible toconceivea soul restingonChrist for salvation,withoutapersuasion that it shallhave lifeand salvation by him; namely, a persuasionwhich is of the samemeasure and degree asrestingis.Andthusitappearsthattherecanbenosavingfaithwithoutthispersuasioningreaterorlessermeasure.Butwiththat,itistoberememberedthatthesameistobesaidaboutthispersuasioninallpoints,astowhatconcernsthehabit,actings,exercise,strength,weakness,andintermittingoftheexerciseofsavingfaith.

3.“ThatwhateverChristdidfortheredemptionofmankind,hediditforyou.”—“IlivebythefaithoftheSonofGod,wholovedme,andgavehimselfforme,”Gal.2.20.Thiscomesin the last place; and I think none will question that whoever believes in the mannerexplainedbefore,mayandoughttobelievethis,andinthisorder.Anditisbelieved,ifnotexplicitly,yetvirtually,byallthosewhoreceiveandrestonChristforsalvation.

Fromwhatissaid,itappearsthatthisdefinitionoffaithisthesamesubstanceandmatter,though said in different words, as that of the Shorter Catechism, which defines it by“receivingandrestinguponChristaloneforsalvation,asheisofferedtousinthegospel.”Thoughtheoffertousismentionedlast,itisevidentthatitistobebelievedfirst.

Object.Buttheauthor’sdefinitionmakesassurancetobetheessenceoffaith?

Answ.Beitso;however,hedoesnotusethewordassuranceorassured inhisdefinition;norwillanythingcontainedinitamounttotheideanowcommonlyaffixedtothatword,ortowhatisnowinourdayscommonlyunderstoodbyassurance.And(1.)Hedoesnothereteach that assuranceof faithbywhichbelievers are certainly assured that theyare in thestateofgrace,whichisfoundedupontheevidenceofgrace,ofwhichkindofassurancetheWestminsterConfession expressly treats, chap. 18, art. 1-3; but an assurancewhich is infaith,inthedirectactsofit,foundeduponthewordallenarly[inasingularmanner],Mark16.15,16;John3.16;andthisisnothingelsebutafiducialappropriatingpersuasion.(2.)Hedoesnotdeterminethisassuranceorpersuasiontobefull,ortoexcludedoubting:hedoesnot say, be fully persuaded, but be truly persuaded,which speaks only the reality of thepersuasion, and it does not at all concern its degree. And it is manifest, from his

distinguishingbetween faithof adherence, and faithof evidence (p.99) that according tohim, saving faith may be without evidence. And so one may have this assurance orpersuasion,andyetnotknowassuredlythathehasit,butneedsmarkstodiscoveritby;forthoughamancannothelpbutbeconsciousofanactofhisownsoulastothesubstanceoftheact,yethemaybe inthedarkastothespecificnatureof it;nothing ismoreordinaryamongseriousChristiansthanthis.Andthus,asarealsaintisconsciousofhisownheart’smovinginaffectiontowardsGod,yetsometimeshedoesnotassuredlyknowittobethetrueloveofGodinhim,butfearsittobeahypocriticalflashofaffection;sohemaybeconsciousof his persuasion, and yet doubt if it is the true persuasion of faith, and not that of thehypocrite.

Thisnotionofassurance,orpersuasion in faith, is soagreeable to thenatureof the thingcalledbelieving, and to the styleof theholyScripture, that sometimeswhere theoriginaltext reads faith or believing, we read assurance, according to the genuine sense of theoriginalphrase;Acts17.31,“Ofwhichhehasgivenassurance;”orig. “faith,”as isnoted inthemarginofourBibles.Deu.28.66,“Youshallhavenoassuranceofyourlife;”orig.“Youshallnotbelieve inyour life.”Thisobservationshows that tobelieve— in thestyleof theholyScripture,aswellasinthecommonusageofmankindinallothermatters—istobeassuredorpersuaded,namely,accordingtothemeasureofone’sbelieving.

And thedoctrineof assurance,oranappropriatingpersuasion in saving faith, as it is thedoctrineoftheholyScripture,Rom.10.9;Acts15.11;Gal.2.20,soitisaProtestantdoctrine,taught by Protestant divines against the Papists, and sealedwith the blood ofmartyrs inPopish flames. It is the doctrine of Reformed churches abroad, and the doctrine of theChurchofScotland.

Thenatureofthisworkwillnotallowmultiplyingtestimoniesonallthesetopics.Uponthefirst,itwillsufficetoadducethetestimonyofEssenius,inhisCompendiumTheologian,thesystemofdivinitytaughtthestudentsintheCollegeofEdinburgh,byProfessorCampbell.“Thereis,therefore,”hesays,“insavingfaith,aspecialapplicationofgospelbenefits.Thisisproved against the Papists (1.) From the profession of believers,Gal. 2.20, ‘I live by thatfaithoftheSonofGod,wholovedme,andgavehimselfforme.’—Psalm23.1,‘TheLordismy shepherd, I shall not want; in cotes of budding grass hemakesme to lie down, etc.ThoughIwalkthroughthevalleyoftheshadowofdeath,Iwillnotfearevil;foryouarewithme,’ etc.AndJob 19.25;Phil. 1.21—23;Rom.8.33—39, 10.9, 10; 2Cor. 5.1—6,with 2Cor.4.13, etc.”Essen.Comp.Theol. chap. ii. sect. 12.And speakingof themethodof faith,hesays, it is“4.Thataccordingtothepromisesofthegospel,outofthatspiritualdesire,theHoly Spirit also bearingwitness in us, we acknowledge Christ to be our Saviour, and soreceive and apply him, every one to ourselves, apprehending him again, who firstapprehendedus,2Cor.4.13;Rom.8.16;John1.12;2Tim.1.12;Gal.2.20;Phil,3.12.Thisisthe formal act of saving faith. 5. Furthermore, that we acknowledge ourselves to be incommunionwithChrist,partakersofallandeveryoneofhisbenefits.Thisisthelatteractofsavingfaith,yetalsoaproperandelicitactofsavingfaith.7.Thatweobservealltheseactsabovementioned, and the sincerity of them inus; and FROM THIS gather thatwe are truebelieversbroughtintothestateofgrace,”etc.Ibid.sect.21.Observeherethetwokindsofassurancedistinguishedbefore.

Peter Brulie, burnt at Tournay, anno 1545, when he was sent for out of prison to beexamined, the friars interrogating him before themagistrate, he answered,— “How it isfaith that brings salvation to us; that is, when we trust God’s promises, and believesteadfastly, that for Christ his Son’s sake our sins are forgiven us.” Sleid. Comment, inEnglishbook16,fol.217.

Mr. Patrick Hamilton, burnt at St. Andrews about the year 1527. “Faith,” he says, “is asureness;faithisasureconfidenceofthingswhicharehopedfor,andacertaintyofthingswhicharenotseen.ThefaithofChrististobelieveinhim,thatis,tobelieveinhisword,and

tobelievethathewillhelpyouinallyourneed,anddeliveryoufromallevil.”Mr.Patrick’sArticles,Knox’sHistory,4to.p.9.

Forthedoctrineofforeignchurchesonthispoint,IshallinstanceonlythatoftheChurchofHolland, and theReformedChurchofFrance; “Q.What is a sincere faith?A. It is a sureknowledgeofGodandhispromises revealed tous in thegospel, andaheartyconfidencethat all my sins are forgiven me for Christ’s sake.”Dutch Brief Compend. of ChristianReligion,Vra.19,boundupwiththeDutchBible.

“Minister.Sincewehavethefoundationonwhichfaithisgrounded,canwerightlyconcludefromthiswhattruefaithis?Child.Yes;namely,acertainandsteadyknowledgeoftheloveofGodtowardsus,accordingtowhich,byhisgospel,hedeclareshimselftobeourFatherand Saviour, by means of Jesus Christ.” Catechism of the Reformed Church of France,boundupwith theFrenchBible,Dimanche 18.Toobviate a commonprejudicebywhichthisistakenforaneasyeffortoffancyandimagination,itwillnotbeamisstosubjointhequestionimmediatelyfollowing:

“M.Canwehaveitofourselves,ordoesitcomefromGod?C.TheScriptureteachesusthatitisasingulargiftoftheHolySpirit,andexperiencealsoshowsit.”Ibid.

ThenfollowsthedoctrineoftheChurchofScotlandonthistopic.

“RegenerationiswroughtbythepoweroftheHolyGhost,workingintheheartsoftheelectofGodanassuredfaithinthepromiseofGod,revealedtousinhisword;bywhichfaithweapprehendChristJesus,withthegracesandbenefitspromisedinhim.”OldConfess.,art.3.

“Thisourfaith,andtheassuranceofit,doesnotproceedfromfleshandblood,thatistosay,notfromnaturalpowerswithinus,butitistheinspirationoftheHolyGhost.”Ibid.art.12.

Forthebetterunderstandingofthis,takethewordsofthateminentservantofChrist,Mr.JohnDavidson,ministerofSalt-Preston,aliasPreston-Pans (ofwhomsee the fulfillingoftheScripture, p. 361) inhisCatechism, p. 20, as follows: “And it is certain that both theenlightening of the mind to acknowledge the truth of the promise of salvation to us inChrist,andthesealingupofthecertaintyofitinourheartsandminds(ofwhichtwopartsfaithconsists,asitwere),aretheworksandeffectsoftheSpiritofGod;andareneitherofnaturenorofart.”

TheOldConfessionabovementionedis,“TheConfessionofFaith,professedandbelievedbytheProtestantswithintherealmofScotland,publishedbytheminParliament,andratifiedandapprovedby its estatesaswholesomeandsounddoctrine, groundedon the infallibletruthofGod,”Knox’sHist.lib.3.p.263.ItwasratifiedatEdinburgh,July17,1560,Ibid.p.279. And this is the Confession of our Faith, mentioned and sworn to in the nationalcovenant,framedabouttwentyyearsafterit.

Inthesamenationalcovenant,withrelationtothisparticularheadingofdoctrine,wehavethefollowingwords:“WedetestandrefusetheusurpedauthorityofthatRomanantichrist—hisgeneralanddoubtsomefaith.”Howevercloudedthegeneralanddoubtsomefaithofthe Papistsmay be, onemay,withoutmuch ado, draw these two plain conclusions fromthesewords:1.ThatsincethePopishfaithabjuredisadoubtsomefaith,theProtestantfaith,sworntobemaintained,isanassuredfaithtowhichthecovenantrefers,asweheardbeforefromtheOldConfession.2.ThatsincethePopishfaithisageneralone,theProtestantfaithmust be an appropriating persuasion, or a faith of special application which, we heardalreadyfromEssenius,thePapistsdeny.AsforabeliefandpersuasionofthemercyofGodin Christ, and of Christ’s ability and willingness to save all that come to him, as it isaltogethergeneral,andhasnothingofappropriationorspecialapplicationinit,soIdoubtifthe Papists will refuse it. Sure, the Council of Trent which fixed and established theabominationsofPopery,affirms thatnopiousmanought todoubt themercyofGod, themerit ofChrist, or the virtue and efficacy of the sacraments.”Concil. Trid. cap. 9. I hopenonewillthinkthecouncilallowsimpiousmentodoubtthese;butwiththistheytellus,“It

is not to be affirmed that noman is absolved from sin and justified, except the onewhoassuredly believes that he himself is absolved and justified.” Here they overturn theassurance and appropriation, or special application of saving faith maintained by theProtestants;andtheythundertheiranathemasagainstthosewhoholdtheseinoppositionto their general and doubtsome faith. “If any say that justifying faith is nothing but aconfidence in themercy of God pardoning sins for Christ’s sake, or that it is confidencealonebywhichtheyarejustified,lethimbeaccursed.”Ibid.cap.13,can.12.“Ifanysaythatamanisabsolvedfromsin,andjustifiedbyassuredlybelievinghimselftobeabsolvedandjustified,lethimbeaccursed.”Ibid.can.14.

Moreover,inthenationalcovenant,asitwasrenewedintheyears1638and1639,mentionismade of public catechisms inwhich the true religion is expressed in theConfession ofFaith(there)abovewritten(i.e., thenationalcovenant,otherwisecalled theConfessionofFaith)andformerLargeConfession(namely:theOldConfession)issaidtobesetdown.Thedoctrineonthistopic,containedinthesecatechisms,issubjoinedhere.

“M.Whichisthefirstpoint?C.ToputourwholeconfidenceinGod.M.Howmaythatbe?C.Whenwehaveassuredknowledge thathe isalmighty,andperfectlygood.M.And is thatsufficient?C.No.M.Whatisthenfurtherrequired?C.Thateveryoneofusbefullyassuredinhisconscience,thatheisbelovedofGod,andthathewillbebothhisFatherandSaviour.”Calvin’sCat. usedby theKirkof Scotland, andapprovedby theFirstBookofDiscipline,quest.8-12.ThisisthecatechismoftheReformedChurchofFrance,mentionedbefore.“31.Sincewehavethefoundationonwhichourfaithisbuilt,wemaywellgatherfromitwhatistherightfaith?C.Yes,truly;thatistosay,itisasurepersuasionandsteadfastknowledgeofGod’stenderlovetowardsus,accordingtowhathehasplainlyutteredinhisgospel,thathewillbebothaFatherandaSaviourtousthroughthemeansofJesusChrist.”Ibid,quest.111.

“M.Bywhatmeansmayweattaintohimthere?C.Byfaith,whichGod’sSpiritworksinourhearts, assuring us of God’s promises made to us in his holy gospel.” The manner toexaminechildrenbeforetheybeadmittedtothesupperoftheLord,quest.16.Thisiscalledthe Little Catechism, Assembly 1592, sess. 10. “Q.What is true faith?A. It is not only aknowledge,bywhichIsteadfastlyassent toall thingswhichGodhasrevealedtous inhisword;butalsoanassuredaffiance,kindledinmyheartbytheHolyGhost,bywhichIrestuponGod,makingsureaccount,thatforgivenessofsins,everlastingrighteousness,andlife,arebestowed,notonlyuponothers,butalsouponme,andthatisdonefreelybythemercyofGod,forthemeritanddesertofChristalone.”ThePalatineCatechism,printedbypublicauthorityfortheuseofScotland.ThisfamousCatechismisusedinmostoftheReformedChurchesandschools;particularlyintheReformedChurchesoftheNetherlands,anditisboundupwith theDutchBible. “As for theChurchofScotland, thePalatineCatechism,”says Mr. Wodrow, in the dedication to his History, “was adopted by us till we had thehappinesstojoinwiththevenerableAssemblyatWestminster.ThenindeeditgavewaytotheLargerandShorterCatechismsintheChurch:neverthelessitcontinuedtobetaughtingrammarschools.”

“Q.WhatisfaithinChrist?A.AsurepersuasionthatheistheonlySaviouroftheworld,butespeciallyourswhobelieveinhim.”Craig’sCatechism,approvedbytheGeneralAssembly,1592.

To thesemaybeadded the three following testimonies. “Q.What is faith?A.When I ampersuaded that God loves me and all his saints, and freely gives us Christ with all hisbenefits.”SummulaCatechismi, still annexed to the rudiments of the Latin tongue, andtaughtingrammarschoolstothisday,[1726,]sincetheReformation.

“Whatisyourfaith?MysurebeliefthatGodbothmayandwillsavemeinthebloodofJesusChrist,becauseheisalmighty,andhaspromisedtodoso,”Mr.JamesMelvil’sCatechism,inhisPropineofaPastortohisPeople,p.44,publishedintheyear1598.

“Q.Whatisthisfaith,thatistheonlyinstrumentofthisstraitconjunctionbetweenChristcrucified and us?A. It is the sure persuasion of the heart, that Christ, by his death andresurrection, has taken away our sins and, clothing us with his own righteousness, hasthoroughlyrestoredustothefavourofGod.”Mr.JohnDavidson’sCatechism,p.46.

In the same national covenant, as it was renewed in 1638 and 1639, an agreement andresolutionisexpressedtolabourtorecoverthepurityofthegospelasitwasestablishedandprofessed before the foresaid novations;which in the time of Prelacy, then cast out, hadbeencorruptedbyasetofmeninScotlandaddictedtothefactionofLaud,ArchbishopofCanterbury.Intheyear1640,Mr.RobertBaily,thenministerofKilwinning,afterwardsoneof the Commissioners from Scotland to the Westminster Assembly, wrote against thatfaction,provingthemguiltyofPopery,Arminianism,etc.;andonthetopicofPopery,thusrepresentstheirdoctrineconcerningthenatureoffaith,namely:“Faithisonlyabareassent,andrequiresnoapplication,nopersonalconfidence;andsuchpersonalapplicationismerepresumption,andthefictionofacrazybrain.”Hist,MotuuminRegnoScotiae,p.517.

Thus,asdeclaredabove, stood thedoctrineof theChurchofScotland in thispoint inherconfessions,andinpubliccatechisms,confirmedbyrenewingthenationalcovenant,whenin the year 1643, it was confirmed anew by the first article of the Solemn League andCovenant, binding (not to the Reformation, but) to the preservation of the ReformedReligionintheChurchofScotland, indoctrine,etc.;andthatwasbeforetheWestminsterConfession,withitsLargerandShorterCatechisms,wereinexistence.

When theWestminsterConfessionwas received,anno 1647, and theLarger andShorterCatechisms,anno 1648, theGeneralAssembly, in their three acts, respectively approvingthem, expressly declared them to be contrary in nothing to the received doctrine of thisKirk.Andincasetheywerecontrarytoanypoint,theycouldnotbereckonedthejudgmentof the Church of Scotland in that point, since they were received by her as contrary innothingtothepreviousstandardsofdoctrine,towhichshestandsboundbytheaforesaidcovenants.Butthetruthis,thedoctrineisthesameinthemall.

“Thisfaithisdifferentindegrees,weakorstrong;growing inmanytotheattainmentofafullassurance.”Westm.Confess.,chap.14,art.3.Now,howfaithcangrowinanyonetoafullassurance,ifthereisnoassuranceinthenatureofit,Icannotcomprehend.

“Faith justifies a sinner— only as it is an instrument, by which he receives and appliesChrist and his righteousness.” Larg. Cat. Q. 73. — “By faith they receive and apply tothemselvesChristcrucified,andallthebenefitsofhisdeath.”Ibid.Q.170.

“Q.When do we by faith receive and apply to ourselves the body of Christ crucified?A.WhilewearepersuadedthatthedeathandcrucifixionofChristnolessbelongtous,thanifweourselveshadbeencrucifiedforourownsins;nowthispersuasionisthatoftruefaith.”Sum.Catech.

“Faith in JesusChrist is a saving grace,wherebywe receive and rest uponhimalone forsalvationasheisofferedtousinthegospel.”Short.Cat.

Now,toperceivetheentireharmonybetweenthisandtheolddefinitionsoffaith,comparewith it, as to the receiving mentioned in it, the definition cited above from the OldConfession,art.3:“Anassuredfaith inthepromisebywhichtheyapprehendChrist,”etc.Mr.JohnDavidsonjoinsthemthus:“Q.Whatisfaith?A.It isaheartyassurancethatoursinsare freely forgivenus inChrist.Or inthismanner:It is theheartyreceivingofChristofferedinthepreachingofthewordandsacraments,bytheworkingoftheHolySpirit,fortheremissionofsins,wherebyhebecomesonewithus,andwebecomeonewithhim—heourhead,andwehismembers.”Mr.JohnDavidson’sCatechism,p.24.As to the restingmentioned in the Westminster definition, compare the definition cited above from thePalatineCatechism: “Asureconfidencebywhich I rest inGod,assuredlyconcluding thatforgiveness isgiven tome,”etc.,quest.21.Seealso theLargerCatechism, last quest. “By

faithweareemboldenedtopleadwithhimthathewould,andwequietlyrelyuponhimthathewill,fulfilourrequest;andtotestifytoourdesireandassuranceofthis,wesay,Amen.’’Inthesewordsitismanifestthattoquietlyrelyonhimthathewill,etc.(thesameasrestingonhimforit,etc.)isassuranceinthesenseoftheWestminsterdivines.

[←227]Mr. Culverwell’s words, cited here, stand thus at large: “Thematter to be believed untosalvationisthis:thatGodtheFather,movedbynothingbuthisfreelovetolostmankind,hasmadeadeedofgiftandgrantofhissonChristJesus tomankind, thatwhoeverofallmankindwillreceivethisgiftbyatrueandlivelyfaith,shallnotperish,buthaveeverlastinglife.”Dr.Gouge, inhispreface to this treatiseof thatauthor,has these remarkablewordsconcerning him, “No one ever took such pains to so good a purpose, in and about thefoundationoffaith,ashehasdone.”

Thisdeedofgiftandgrant,ortheauthenticgospel-offer(ofwhichseetheprecedingnote)isexpressedinsomanywordsinJohn3.16,“ForGodsolovedtheworld,thathegavehisonlybegottenSon,thatWHOSOEVERbelievesinhimshouldnotperish,buthaveeverlastinglife.”Wherethegospelcomes,thisgrantispublished,andtheministerialofferismade,andthereisnoexceptionofanyofallmankindinthegrant.Iftherewas,noministerialofferofChristcould be warrantably made to the party excepted, more than to the fallen angels; andwithout question, the publishing and proclaiming of heaven’s grant to anyone by way ofministerialoffer,presupposesthegranttobemadetotheminthefirstplace,:otherwise,itwould be of nomore value than a crier’s offering of the king’s pardon to onewho is notcomprehendedinit.ThisisthegoodoldwayofrevealingtosinnerstheirwarranttobelieveinChrist;anditdoes indeedbearthesufficiencyofthesacrificeofChrist forall,andthatChristcrucifiedistheordinanceofGodforsalvationtoallmankind,inmakinguseofwhichonlytheycanbesaved;butnotauniversalatonementorredemption.“Whatisyourfaith?MysurebeliefthatGodbothmayandwillsaveme,etc.Tellmethepromiseonwhichyouassuredly lean? ‘Whoever (saysGod)will believe in the death ofmy Son Jesus, shall notperish,butgeteternallife.’“Mr.JamesMelvil’sCat.ubisup.“HeFREELYOFFERSTOSINNERSlifeandsalvationbyJesusChrist,requiringofthemfaithinhim,thattheymaybesaved.”Mark 16.15, 16; John 3.16;Westm.Confess., chap. 7. art. 3. “The visible Church has theprivilegeofenjoyingOFFERSofgracebyChristtoallthemembersofitintheministryofthegospel,testifyingthatwhoeverbelievesinhimshallbesaved.”LargerCatechism,quest.63.“This general offer, in substance, is equivalent to a special offer made to every one inparticular,asappearsbytheapostlemakinguseofitinActs16.31.Thereasonforthisofferisgiven inJohn3.16.”Pract.UseofSav.Knowledge;Westm.Conf.p.380.TheSynodofDortmaybeheardwithoutprejudiceonthistopic.“Itisthepromiseofthegospel[theysay]thatwhoever believes inChrist crucified shouldnot perish, but have life everlasting; thispromise, togetherwith the injunctionof repentanceand faith, shouldpromiscuously, andwithoutdistinction,bedeclaredandpublishedtoallmenandpeople towhomGod inhisgood pleasure sends the gospel,” chap. 2, art. 5. But because many, being called by thegospel,donotrepentorbelieveinChrist,butperishintheirinfidelity,thisdoesnotcometopassforlackof,orbyanyinsufficiencyof,thesacrificeofChristofferedonthecross,butbytheirowndefault,”art.6.

[←228]Thatis,fromthisdeedofgiftandgrantitwasthattheministerialofferwasappointedtobemadeinthemostextensiveterms.

[←229]Thatthereadermayhaveaclearerviewofthispassage,whichistakenfromDr.Preston’sTreatiseofFaith,Ishalltranscribethewholeparagraphinwhichitisfound.Thateminentdivine,speakingof thatrighteousnessbywhichalonewecanbesaved,andhavingshownthat it is communicatedbygift, says, “Butwhenyouhear this righteousness is given, thenextquestionwillbe,towhomisitgiven?Ifitisonlygiventosome,whatcomfortisthistome?But[whichisthegroundofallcomfort,]itisgiventoeveryman,—thereisnotamanexcepted; for thiswe have the sureword ofGod,whichwill not fail.When youhave thecharterofakingwell-confirmed,you reckon it amatterofgreatmoment:what is it thenwhen you have the charter ofGod himself? Youwill evidently see it in these two places:Mark16.15,‘Goandpreachthegospeltoeverycreatureunderheaven;’Whatisthat?Goandtelleveryman,withoutexception, thathere isgoodnews forhim;Christ isdead forhim;andifhewilltakehim,andaccepthisrighteousness,heshallhaveit;thereisnorestriction,but go tell everymanunder heaven. The other text is,Rev. 22.17, ‘Whoeverwill, let himcome, and take of thewater of life freely.’ There is aquicunquevult, whoever will come(noneexcepted)mayhavelife,anditshallcosthimnothing.TherearemanyotherplacesofScripturetoprovethegeneralityoftheoffer;andhavingasurewordforit,considerit,”p.7,8.Thewords‘underheaven’aretakenfromCol.1.23.Thescopehereisthesameasthatofourauthor,nottodeterminetheextentofChrist’sdeath,buttodiscoverthewarrantsinnershavetobelieveinChrist,namely,thattheofferofChristisgeneral,thedeedofgiftorgrantis toeveryman.ThisnecessarilysupposesChristcrucified tobe theordinanceofGod forsalvation,towhichlostmankindisallowedaccess,andnotfallenangelsforwhomthereisnone provided: even as the city of refugewas the ordinance of God for the safety of themanslayerwhohadkilledanypersonunawares.Numb.35.16;and thebrazenserpent forthecureofthosebittenbyaserpent,chap.21.8.Thereforehedoesnotsay,‘TelleverymanChristdiedforhim;’buttelleveryman‘Christisdeadforhim;’thatis,forhimtocometohim,andbelieveonhim;aSaviourisprovidedforhim;thereisacrucifiedChristforhim,theordinanceofheavenforsalvationfor lostman, intheuse-makingofwhichhemaybesaved;evenasonehadsaidofold,Telleverymanthathasslainanypersonunawares,thatthecityofrefugeispreparedforhim,namely,tofleeto,thathemaybesafe;andeveryonebittenbyaserpent,thatthebrazenserpentissetuponapoleforhim,namely,tolooktothathemaybehealed.Both thesewereeminent typesofChrist; andupon the latter, theScriptureisfullandclearinthisverypoint.Numb.21.8,‘AndtheLordsaidtoMoses,makeafieryserpent,andset ituponapole;anditshallcometopass, thatEVERYONEthat isbitten,whenhelooksuponit,shalllive.’—John3.14-16,‘AndasMoseslifteduptheserpentinthewilderness,evensomustthesonofmanbeliftedup;thatWHOEVERbelievesonhimshouldnotperishbuthaveeternal life.’ ‘ForGodsolovedtheworld,thathegavehisonlybegottenSon,thatwhoever,’”etc.

Thus,what(accordingtoDr.Prestonandourauthor) is tobe toldeveryman, isnomorethanwhatministersof thegospelhave incommissionfromtheirgreatMaster,Mat.22.4,“Tell thosewhoarebid,Behold, Ihavepreparedmydinner:myoxenandmyfatlingsarekilled,andallthingsareready,cometothemarriage.”ThereisacrucifiedSaviour,withallsavingbenefitsforthemtocometo,feedupon,andpartakeoffreely.SeealsoLuke2.30,31;Prov.9.2—4;Isa.25.6.

To confirm this is the true and designed sense of the phrase in question, compare thefollowingthreepassages,ofthesametreatise,givingtheimportofthesametext,Mark16,“Christ has provided a righteousness and salvation, that is, his work that he has donealready.Now,ifyouwillbelieve,andtakehimonthesetermsthatheisoffered,youshallbesaved.This,Isay,belongstoallmen.Thisyouhaveexpressedinthegospelinmanyplaces:‘Ifyoubelieveyoushallbesaved:’asitis,Mark16.15-16,‘Goandpreachthegospeltoevery

creatureunderheaven;he thatwillbelieveshallbesaved.’”PrestononFaith,p.32. “YoumustfirsthaveChristhimself,beforeyoucanpartakeofthosebenefitsbyhim:andthatItake tobe themeaningof that inMark 16, ‘Gopreach thegospel toevery creatureunderheaven; he that believes and is baptized, shall be saved;’ that is, he thatwill believe thatJesusChristhascomeintheflesh,andthatheisofferedtomankindforaSaviour,andwillbebaptized;hethatwillgiveuphimselftohim,thatwilltakehismarkuponhim,shallbesaved.”Ibid.p.46.“Goandpreachthegospeltoeverycreature;goandtelleverymanunderheaven,thatChristisofferedtohim,heisfreelygiventohimbyGodtheFather;andthereisnothingrequiredofyoubutthatyoumarryhim,nothingbuttoaccepthim.”Ibid,p.75.

Thus, it appears, that universal atonement or redemption is not taught here, nor by ourauthor. But that the candid reader may be satisfied as to his sentiments touching thequestion,—“forwhomChristdied?”lethimweighthesetwothings:

1.Ourauthorputs aman’sbeingpersuaded thatChristdied forhim inparticular, in thedefinition of saving faith, and that as the last and highest step of it. But Arminians, andotherUniversalists,mightaswellputthereaman’sbeingpersuadedthathewascreated,orispreservedbyJesusChrist;sinceinbeingpersuadedthatChristdiedforhim,heappliesnomoretohimself thanwhat,accordingtotheirprinciples, iscommontoallmankind,as inthe case of creation andpreservation.HearGrotius on this topic: “Some,” he says, “havehereinterpretedfaithtobepersuasion,wherebyamanbelievesthatJesusdiedforhiminparticular,andtopurchasesalvationallmannerofwaysforhim,or(whatwiththemisthesame thing) that he is elected; when on the contrary, Paul inmany places teaches, ‘thatChristdiedforallmen;’andsuchafaithastheytalkof,hasnothinginittrueorprofitable.”GrotiusapudPol.Synop.ThosewhomthislearnedadversarytaxeshereareProtestantanti-Arminian divines. Those were they who defined faith by such a persuasion, and not theUniversalists.Onthecontrary,hearguesagainstthatdefinitionoffaithfromthedoctrineofuniversalatonementorredemption.Herejectsthatdefinitionofit,asinhisopinionhavingnothing in it true, namely, according to the principles of thosewho gave it,namely: thatChrist died, not for all and everyman inparticular, but for the elect only, and ashavingnothinginitprofitable;thatbeing,accordingtohisprinciples,thecommonprivilegeofallmankind.

2.Heteachesplainlythroughoutthebookthattheyweretheelect,thechosen,orbelievers,whomChristrepresented,andobeyed,andsufferedfor.Seeamongothers,pages22,23,54,86.Ishallrepeatonlytwopassages;theone,page81:“Accordingtothateternalandmutualagreement“thatwasbetweenGodtheFatherandhim,heputhimselfinthesteadandplaceof all the faithful.” The other in the first sentence of his own preface: “Jesus Christ, thesecondAdam,asacommonperson,entered intocovenantwithGodhisFather forall theelect(thatistosay,allthosethathaveorshallbelieveonhisname)andkeptitforthem.”Whatcanbemoreplainthanthat:inthejudgmentofourauthor,theyweretheelectwhomJesus Christ, the secondAdam, entered into covenantwithGod for; it was in the elect’ssteadthatheputhimselfwhenhecametoactuallyobeyandsuffer,anditwasfortheelectthat he kept that covenant, by doing and suffering what was required of him as ourRedeemer.Asforthedescriptionorcharacterhegivesoftheelect,namely:heunderstandsby the elect all that have or shall believe in it; in this, he follows ourLordhimself, John17.20,“Idonotprayforthesealone,butalsoforthosewhoshallbelieveonme;”andinsodoing,heisaccompaniedwithorthodoxdivines.“ThusthesinsofallGod’select,oralltruebelievers” (forsuch,andonlysuch,hesays thereIsa.53.6),meet togetheronthe topicoftheir common surety, the Lord Christ,” Brinsley’sMesites, p. 64. “The Father is well-satisfiedwiththeundertakingsoftheSon,whoenteredasRedeemerandSuretytopaytheransom of believers,” Pract. Use of Saving Knowl.Westm. Conf., tit. 4. “The invisiblechurchisthewholenumberoftheelectthathavebeen,are,orshallbegatheredintoone,under Christ the head,” Larg. Cat. quest. 64. “Christ’s church, only in which standsremission of sins, purchased by Christ’s blood to all those who believe,”The Confess. of

FaithusedinGeneva,approvedbytheChurchofScotland,sect.4.sect.ult.ButArminiansneitherwillnorcan,consistentwiththeirprinciplestouchingelectionandthefallingawayof believers, admit that description or character of the elect, otherwise they are widelymistakenbyoneoftheirownwhotellsusthat,“Onconsiderationofhis[i.e.,Christ’s]blood,as shed, he [i.e., God] decreed, that all those who would believe in that Redeemer, andpersevere in that faith,wouldbemadepartakersof salvationbyhim, throughmercyandgrace,”Exam,ofTilen.p.131.“Broughttofaith,andpersevereinit;thisbeingtheconditionrequiredineveryonethatistobeelectedtoeternallife,”Ibid.p.139.BeholdtheArminianelection: “They utterly deny that God destined, by an absolute decree, to give Christ aMediatoronlytotheelect,andtogivefaithtothemalone,”Ibid.p.149.AsforUniversalists,notArminians,“TheycontendthatthedecreeofthedeathofChristwentbeforethedecreeofelection,andthatGod,insendingChrist,hadnorespecttosomemorethanothers,butdestinedChristforaSaviourtoallmenalike.”ThisaccountoftheirprinciplesisgivenusbyTurretine, loc. 14, q. 14, th. 6. I leave it to the impartial reader to judge the evidentcontrarietybetweenthisandourauthor’swordsrepeatedabove.

[←230]Namely,thedeedofgiftandgrant,ortheofferofChristintheword,ofwhichourauthorisall along speaking.And if there is anyman towhom it doesnot belongparticularly, thatmanhas nowarrant to believe on JesusChrist: andwhoever pretends to believe on himwithout believing that the grant or offer belongs to himself particularly, acts butpresumptuously,seeinghehasnowarranttobelieveonChrist,whateverothersmayhave.

[←231]Sofarashehasmadethedeedofgiftandgrant,orauthenticgospel-offerofthepardonofalloursins,asofallothersavingbenefitsinChrist.Suchathingamongmeniscalledtheking’spardon,thoughinthemeantime,nonehavethebenefitofitexceptthosewhocomeuponitsbeingproclaimed,andacceptit;andwhymayitnotbecalledtheKingofheaven’spardon?TheholyScripturewarrantsthismannerofexpression.“Andthisistherecord,thatGodhas givenus eternal life,” 1John 5.11;without question, the pardon of all our sins isincluded in this life: “Through thisman is preached to you the forgiveness of sins,” Acts13.38.Thepreachingofthegospelistheproclaimingofpardontocondemnedsinners.Butpardonofsincannotbepreachedorproclaimedunlessitisgrantedinthefirstplace,evenastheking’spardonmustbegrantedbeforeitcanbeproclaimedtotherebels.

Thatthisisallthatismeantbypardonhere,andnotaformalpersonalpardon,isevidentfromthewholestrainoftheauthor’sdiscourseonit.Intheproposalofthesimile,ofwhichthispassageistheapplication,hetellsusthatafterithaspleasedtheking(thus)topardontherebels,theyshouldnotdoubttheywillobtainpardon;andinthefollowingparagraphhebrings inNeophytus objecting that in such a case, an earthly king does indeed intend topardonall,buttheKingofheavendoesnot;whichEvangelistagrantsinhisanswer.Sothat,despite thisgeneral pardon, the formal personal pardon remains to be obtained by thesinner: namely, by accepting thepardonoffered.And in the foresaid answer,Evangelistaexpounds thepardon in questionof theLord’s offeringpardon generally to all. This, onewould think,maywell be admitted as the fruit of Christ’s obedience and desert, withoutsupposingauniversalatonementorredemption.Andtorestrainittoanyparticularsetofmenunderheaven,istorestraintheauthenticgospel-offer:asexplainedbefore.

[←232]Col. 1.2 3: “The gospelwhich you have heard, andwhichwas preached to every creaturewhichisunderheaven.”

[←233]Havenodoubtofthepardonoffered,noroftheproclamation,bearingthateveryoneofusmay safely return toGod inChrist; but upon that, drawnear to him in full assurance offaith. That there can be no saving faith, no acceptance with God, where there is anydoubting, can hardly enter the head of any sober Christian if he is not under a grievoustemptation in his own soul’s case; nor is it in the least insinuated here. Nevertheless,doubting mixed with faith is sin, and it dishonours God; believers have ground to behumbledforit,andashamedofitbeforetheLord;andthereforethefullassuranceoffaithisduty.ThePapistsindeedcontendearnestlyfordoubting,andtheyknowveryverywell,whythey so do; for if doubting is removed, and the assurance of faith in the promise of thegospel takes its place, their market is marred; their gain by indulgences, masses,pilgrimages,etc.,isgone;andthefireofpurgatoryextinguished.ButasProtestantdivinesproveagainst them,theholyScripturecondemnsit.Mat.14.31,“Oyouof little faith!whydid you doubt?” Luke 12.29, “Neither be of doubtful mind.” 1Tim. 2.8, “Lifting up holyhands,withoutwrathanddoubting.”

[←234]Hadtheauthoroncedreamtofauniversalpardon,otherthanthatGodoffers thepardongenerallytoall,allthiswouldhavebeenneedless;itwouldhavefurnishedhimwithashortanswer,namely:ThatGodhaspardonedallalready.

[←235]Bybelievingtheofferedpardon,withparticularapplicationtohimself;withoutwhichonecanneveracceptit,butwillundoubtedlycomeshortofit.

[←236]LikethatmanmentionedMark9.24,whoatoncedidandsaid.

[←237]BelieveonthenameofChrist.

[←238]Namely,yourbelieving.

[←239]Thisiswhatiscommonlycalledthereflexactoffaith,whichpresupposes,andhereincludesthedirectact:namely,aman’sdoinghisduty inobediencetothecommandtobelieveonChrist;byreflectingonthis,hemayputitoutofquestionthatheisabeliever,oneofGod’select,andoneofthoseforwhomChristdied;whichheinsistsuponinthefollowingwords,Seetheforegoingnote.ThispassageistakenoutofDr.Preston’sTreatiseofFaith,p.8.

[←240]“Thismannerofapplying,”saysLuther,“istheverytrueforceandpoweroffaith.”

[←241]Hehad toldhimthat forhiswarrant tobelieveonChrist,hehadGod’scommand, 1John3.23.Andforhisencouragement,hehadGod’spromise,John3.16.Thisiswhatmotivatesthequestion; theparticular application tooneself is amatterofno smalldifficulty in theexperienceofmanywholaysalvationtoheart.

[←242]Believethewordofpromise, theofferof thespiritualmarriage,which isChrist’sdeclaredconsenttobeyours.Believethatitismadetoyouinparticular,andthatitshallbemadeoutto you—which is to embrace theoffer, to receiveChrist, as the evangelist teaches, John1.12;[whichwasadvertedtobefore];soshallyouindeedbemarriedorespousedtoChrist.ThustheholyScriptureproposesthismatterinIsa.4.3,“Hearandyoursoulshalllive,andIwillmakeaneverlastingcovenantwithyou;” topersuadeusof therealityof thecovenantbetweenGodandthebelieverofhisword,“theFatherhasmadeafourfoldgift,”etc.,Pract.UseofSav.Knowl.tit.;“WarranttoBelieve,”fig.7;CompareIsa.53.1;Heb.4.1,2.

[←243]AneminenttypeofthisgloriousmysterywasthattabernaclesooftenmentionedintheOldTestamentunderthenameofthetabernacleofthecongregation,orratherthetabernacleofmeeting,astheoriginalwordbears;andtheLordhimselfseemstogivethereasonforthenameinExo.30.36,“Inthetabernacleofthecongregation,whereIwillmeetwithyou;”or,“inthetabernacleofmeeting,whereIwillbemetwithbyyou.”—Chap,33.7,“Anditcameto pass, that everyone who sought the Lord, went out unto the tabernacle of thecongregation,”ormeeting.

[←244]The acceptance, love, and favour of God treated here, do not refer to the real state ofbelievers,buttotheirrelativestate,totheirjustification,reconciliation,andadoption.Andsotheyhavenorespecttoanyqualitiesinherentinthem,goodorevil,tobeincreasedbytheoneordiminishedbytheother.TheyproceedpurelyupontherighteousnessofChristwhichistheirsbyvirtueoftheirunionwithhim,andwhichisimputedtothem.Thisrighteousnessistheself-samerighteousnesswithwhichChrist,asMediatorandSuretyforelectsinners,pleasedtheFather.Andtherefore,saysonewhomnobodysuspectsofAntinomianism,“Weare as perfectly righteous as Christ the Righteous,” citing 1John 3.7: “He that doesrighteousnessisrighteous,evenasheisrighteous,”IsaacAmbrose’sMedia,chap.1,sect.2,p.4.ThisItaketobethetruemeaningofthesepassagesofourauthorandIsaacAmbrose,expressedintermsstrongerthanIwoulddesiretouse.WhereGodisconcerned,thereisadangerinexpressingevenwhatistrue.

[←245]Theoriginalwordhererendered“one,”indeedsignifies“onething.”AnditisevidentfromthetextthatbelieversareunitedtoGodaswellastoChrist.“Faithisthatgracebywhichweareunited to,andmadeonewith,GodandChrist,” says theauthorof theSupplement toPoole’sAnnot.ontheplace.See1John4.16;2Cor.4.16,comparedwithEph.3.17.WhoeveradmitsthatJesusChristisonewiththeFather,mustgrantthis,orelsedenybelieversareunitedtoChrist.ThisderogatesnothingfromtheprerogativeofourLordJesus,whoisonewiththeFather;forheisonewithhim,astheHolyGhostalsois,bytheadorablesubstantialunion; but believers are so only bymystical union. Neither does it intrench upon God’ssupremacy more than their confessed union with Christ does; who notwithstandingbelievers’unionwithhim,remains,alongwiththeFatherandHolySpirit,theonlysupremeandmosthighGod.

“Whoever,therefore,clingstoChristthroughfaith,abidesinthefavourofGod;heshallalsobemadebelovedandacceptableasChristis,andshallhavefellowshipwiththeFatherandtheSon.”Luther’sChosenSermons,“SermonoftheAppearingofChrist,”p.23.“HereIwillabide in the arms of Christ, clinging inseparably about his neck, and creeping into hisbosom,whateverthelawshallsay,andmyheartshallfeel,”Ibid.SermonoftheLostSheep,p.81.“Seeing,thereforethatChrist,thebelovedSon,beinginsuchgreatfavourwithGodinallthingsthathedoes,isyours,thenwithoutdoubtyouareinthesamefavourandloveofGodthatChristhimselfisin.”Andagain,“thefavourandloveofGodareinsinuatedtoyouas deeply as they are to Christ, so that now God, together with his beloved Son, whollypossessesyou,andyouhavehimwhollyinreturn—sothatGod,Christ,andyoubecomeasonecertainthing,—thattheymaybeoneinus,asyouandIareone,John17.”Ibid.SermonoftheAppearingofChrist,p.25.

[←246]Luther, fromwhomthis is taken, in theplacequotedbyourauthor,confirms it thisway:“ForhethatisasearcherofGod’smajesty,shallbeoverwhelmedbyhisglory.Iknow[headds] by experience,what I say.But these vain spirits,which so dealwithGod that theyexclude the Mediator, do not believe me.” And on Psalm 130, he has these remarkablewords,“Egosaepe,etlibenterhocinculco,utextraChristum,oculosetanresclaudatis,etdicatisnullumvosscireDeumnisiquifuit ingremioMariaeetsuxituberaejus:”thatis,“OftenandwillinglyIinculcatethis,thatyoushouldshutyoureyesandyourears,andsaythat youknownoGod apart fromChrist, nonebuthim thatwas in the lap ofMary, andsuckledherbreasts.”Hemeansnoneoutofhim.BurroughsonHos.3.5.p.729.

[←247]Thisistheconclusionofthat,whichone,“byfaithclingingtoChrist,andhangingabouthisneck,”hasbythatmeanswarranttosay,accordingtoourauthor.Whetherornotthereissufficientwarrantfor itaccordingtotheScripture, let thereader judge:Idonotseewhatshadowofthedoctrineofuniversalatonement,oruniversalpardon,isinit.

[←248]Thatis,suchasarereallyso,andnot,intheirownopinion,onlyrespectivelyso.

[←249]Asthepeople,observingChrist’scalltoblindBartimeus(Mar10.46)bidhimtobeofgoodcomfort(orbeconfident)andarise; intimatingthatuponhisgoingsotoChrist,hewouldcurehim;sooneobservingthegospelcallmaywithallboldnessbidasinnercomplywithitconfidently;assuringhimthatthereuponChristwilljustifyandsavehim.

[←250]SeethenoteontheDefinitionofFaith,fig.1.

[←251]Itistobelievetheofferofthegospelwithparticularapplication—toembraceit,andinthisto receive Christ. And noman can ever receive and rest on Christ for salvation, withoutbelieving in greater or lessermeasure, that Christ will accept him unto justification andsalvation.Removethatgospeltruth,thatChristwillaccepthim,andhisfaithhasnogroundlefttostandupon.SeethenoteontheDefinitionofFaith,fig.1,2.

[←252]IdoubtifthesinagainsttheHolyGhostcanjustlybesaidtobealimitationofGod’sgraceinJesusChrist.Forintheoriginalauthenticgospel-offerisfoundtheproperplaceforsuchalimitation(iftherewasany)thatgraceissolaidopentoallmen,withoutexception,thatnomanisexcluded;butthereisfreeaccesstoitforeverymanbybelieving,John3.15,16;Rev.22.17;andthisofferissometimesintimatedtothesereprobates,whofallintothatsin,orelsetheywouldnotbecapableofit.Itistrue,thatsinisabarinthewayoftheguilty,soastheycanneverpartakeofthegraceofGodinChrist,foritshallneverbeforgiven,Mat.12.31;Mark3.29;andanyfurtherministerialapplicationoftheoffertothemseemstoceasetobe lawfulorwarranted, 1John5.16.Butall thisarises fromtheirownwilful,obstinate,despiteful,andmaliciousrejectingoftheoffer:andfightingagainsttheHolyGhost,whoseofficeitistoapplythegraceofChrist;andnotfromanylimitationorexclusiveclauseintheoffer,foritstillremainstrue,“Whoevershallbelieve,shallnotperish.”

[←253]Whichmayputyouinmindthatyouareoneofthatsortwhich“ChristJesuscameintotheworldtosave,”1Tim.1.15;andinpleadingformercy,mayfurnishyouwithanargumentasDavidused inPsalm25.11 [ForYourname’ssake,OLORD,Pardonmyiniquity], and thewomanofCanaaninMat.15.27,“eventhedogseatthecrumbs,”etc.

[←254]Headds,intheplacequoted,theseweightywords,“Idonotsaythisfornothing;forIhaveoftenprovedbyexperience,andIdailyfindwhatahardmatteritis,tobelieve(especiallyintheconflictofconscience)thatChristwasgivennotfortheholy,righteous,worthy,andsuchaswerehisfriends,butforwickedsinners,fortheunworthy,andforhisenemies.”

[←255]Itisnotinvainadded,“ifhecan;”forinthismatterthereisagreatdifferencebetweenwhatasinnermaydoinpointofwarrant,andwhathewillorcandoinpointoftheevent.“Ifwesay toaman, thephysician is ready toheal you;butbeforeyouwillbehealed, youmusthaveasenseofyoursickness:thissenseisnotrequiredbythephysician(forthephysicianisready to heal him); but if he is not sick, and has a sense of it, he will not come to thephysician.”PrestononFaith,p.12.IhavenodoubtthatbeforeasinnerwillcometoChristbybelieving,hemustbeanawakened,convinced,andsensiblesinner;prickedinhisheartwithasenseofhissinandmisery;madetogroanunderhisburden,todespairofrelieffromthe law, himself, or any other creature, and to desire and thirst after Christ and hisrighteousness;andourauthorteachesthisafterwardsonthissubject.Thesethingsarealsorequiredofthesinnerinpointofduty.Andthereforethelawmustbepreachedbyallthosewho would preach Christ rightly. But that these or any other things in the sinner arerequired towarranthim, thathemay come toChrist bybelieving, iswhat I conceive theScripturedoesnotteach;rather,thegeneralofferofthegospel,mentionedbefore,warrantseverymanthathemaycome.Andinpracticeitwillbefoundthatrequiringsuchandsuchqualifications in sinners towarrant them tobelieve inChrist, isno greathelp to them intheirway towardhim; for because it engages them in a doubtful dispute as to thebeing,kind,measure,anddegreeoftheirqualificationsforcomingtoChrist,thetimespentinthismightbebetterusedingoingforwardtoChristforall,bybelieving.Andsincenomancanever believe in Christ without knowing that he has a warrant for believing in him —otherwisehecanonlyactpresumptuously:totellsinnersthatnonemaycometoChrist,orhavewarranttobelieve,exceptthosewhohavetruerepentance—hemustinaspecialwayentangle distressed consciences, so that they dare not believe until they know that theirrepentance is true repentance. Thismust inevitably be the issue in that case, unless theyeither reject that principle, or venture to believe without seeing their warrant. For eventhough they hear of Christ and his salvation offered in the gospel, these will be likeforbiddenfruittothem,whichtheyarenotallowedtotouchtilltheyarepersuadedthattheyhave true repentance. And before they can attain to this, it must be made out to theirconsciencesthattheirrepentanceisnotlegalbutevangelical,havingsuchacharacterastodistinguishitfromtherepentanceoftheNinevites,Judas,andmanyreprobates.Sothatonewouldthinkthatsuggestingthisprincipleisbutabadservicedonetoasoulbroughtto“theplaceofthebreakingforthofchildren.”Hos13.13Letnomansay,arguingatthisrate, thatonemust alsoknow the truthofhis faithbeforehe can come toChrist; for faith isnot aqualificationforcomingtoChrist,butthecomingitself,whichwillhaveitssavingeffectsonthesinnerwhetherheknowsthetruthofhisfaithornot.

[←256]Takethemfreely,andpossessthem;whicheveryoneseesisnotapropercondition.

[←257]ThomasWatsonwrites, “I shallnotdispute thepriority,whether faithor repentancegoesfirst.DoubtlessrepentanceshowsitselffirstinaChristian’slife.YetIamapttothinkthattheseedsoffaitharefirstworkedintheheart.Whenaburningtaperisbroughtintoaroom,the light shows itself first, but the taper preceded the light. In the sameway,we see thefruits of repentance first, but the beginnings of faith were there before.” (Doctrine ofRepentance,1668)

[←258]Thatgospel-offer inIsa.4.1 is themostsolemnone tobe found inall theOldTestament;andthatonerecordedinRev.22.17,isthepartingoffermadetosinnersbyJesusChristattheclosingofthecanonoftheScripture,andmanifestlylookstotheformeroffer;inthisIcanseenogroundtothinkthatthethirstingmentionedinitinanywayrestrictstheoffer;orthat the thirsty invited there are convinced and sensible sinners, who are thirsting afterChristandhisrighteousness;thiswouldleaveoutsidethecompassofthissolemninvitation,notonlythefargreaterpartofmankind,butevenofthevisiblechurch.Thecontextseemsdecisiveinthispoint;forthethirstingonesinvited,arethosewhoare“spendingmoneyforwhat isnotbread, and their labour forwhatdoesnot satisfy,” verses 1,2;but convinced,sensiblesinnerswhoarethirstingafterChristandhisrighteousness,arenotspendingtheirlabourandmoneyatthatrate;butonthecontrary,theyarespendingthemforwhatisbreadand satisfies, namely, for Christ. Therefore, the thirstingmentioned theremust bemoreextensive,andcomprehending,yes,andprincipallyaimingatthatthirstafterhappinessandsatisfaction,whichbeingnatural,iscommontoallmankind.Menpainedwiththisthirstorhungerarenaturallyrunning—forquenchingit—totheemptycreation,andtheirfulsome[excessive]lusts;so‘‘spendingmoneyforwhatisnotbread,andtheirlabourforwhatdoesnot satisfy,” their hungry souls find no food, except what is meagre and lean, bad andunwholesome, and cannot satisfy their appetite. Compare Luke 15.16., Adam left allmankind in this wretched case, and Christ finds them there. Whereupon the gospelproclamation is issued, inviting them to come away from the broken cisterns,Jer 2.13 andfilthy puddles, to the waters of life, even to Jesus Christ, where they may have bread,richness,whatisgood,andwillsatisfytheirpainfulthirst,John4.14,and6.35.

[←259]Thatis,insuchamannerthatitwillbetrueevangelicalrepentance,agracioushumiliation,sorrowandturning,acceptableinthesightofGod.Thisquestion(groundedonNomista’spretending that Neophytus had no warrant to believe unless he had truly repented)supposesthatthereisakindofrepentance,humiliation,sorrowforsin,andturningfromit,which goes before faith, but that they are not “in a godlyway,” as the apostle phrases it,2Cor.7.11.

[←260]I do not think it strange to find the author so very peremptory in this point,which is ofgreaterweightthanmanyareawareof.TruerepentanceisaturningtoGod,comingbacktohimagain;returniugeventotheLord,accordingtoausualOldTestamentphrasefoundinHos. 14.1, and rightly so translated in Isa. 19.22. But noman can come to God “but byChrist;”Heb.7.25,“HeisablealsotosavethosetotheuttermostwhocometoGodbyhim.”—John14.6,“NomancomestotheFatherbutbyme.”WemusttakeChristinourwaytotheFather,orelseitisimpossibleforweguiltycreaturestoreachtohim.AndnomancancometoChrist,exceptbybelievinginhim,John6.35.ThereforeitisimpossibleforamantotrulyrepentbeforehebelievesinChrist.“GodhasexaltedHimwithhisrighthand,tobeaPrince(orleader)andaSaviour,togiverepentancetoIsrael,andforgivenessofsins,”Acts5.31.Onewouldthinkthisisasufficientintimationthatsinnersnotonlymay,butoughttogo tohimfor truerepentance;andnotstandoff fromhimuntil theyget it tobringalongwith them — especially since repentance, as well as remission of sin, is a part of thatsalvationwhichheasaSaviourisexaltedtogive,andconsequently,forwhichsinnersaretoreceiveandrestonhim;andlikewiseitisthatbywhichhe,asaleader,leadssinnersbackeventoGod,fromwhomtheywereledawayinthefirstAdam,theheadoftheapostasy.AndifoneinquiresaboutthewayhegivesrepentancetoIsrael,theprophetZechariahshoweditbeforetobeby faith,Zech.12.10,“Andtheyshall lookuponmewhomtheyhavepierced,andtheyshallmourn.”

[←261]This the Scripture teaches, determining in general thatwithout faith one can do nothingacceptableinthesightofGod,John15.5,“Withoutme.”i.e.separatefromme,“youcandonothing.”—Heb.11.6,“Withoutfaithitisimpossibletopleasehim:”andparticularlywithrespecttothiscase,Luke7.37-47,“Andbeholdawomaninthecity,whowasasinner,whensheknewthatJesussatatthetable...,stoodathisfeetbehindhimweeping,andbegantowashhisfeetwithtears,andwipedthemwiththehairsofherhead,andkissedhisfeet.Andheturnedtothewoman,andsaidtoSimon:Hersinswhicharemanyareforgiven,forsheloved much; but to whom little is forgiven, the same loves little.” — It is an argumentgatheredfromtheeffectswhichfollow,wherebyanythingisprovedbyitsensuingsigns.”-Calvin.Instit.lib.3.cap.4.sect.37.

[←262]There isknowledge in faith,asourdivines teachagainst thePapists,andas theScripturemakesmanifest.Isa.53.11,“ByhisknowledgeshallmyrighteousServantjustifymany.”—Heb.11.3,“ThroughfaithweunderstandthattheworldswereframedbythewordofGod.”Now,savingfaithbeingapersuasionthatweshallhave lifeandsalvationbyChrist,orbyreceivingandrestingonhimforsalvation,includesinittheknowledgeofourbeingbelovedofGod:theformercannotbewithoutthelatter.Inthemeantime,accordingtothestrengthorweaknessofthatpersuasion,thesteadinessorunsteadinessofthatreceivingandresting,soisthisknowledgeclearorunclear,freeoforaccompaniedwithdoubts.Theyarestillofthesamemeasureanddegree.SothatthissaysnomoreineffectthanthatfaithinChrististhe spring of true love toGod—which, however it is attained by a guilty soul,menwillbetterknowiftheyconsiderwellwhatitis.ThetrueloveofGodisnotalovetohimonlyforhisbenefits,and forourownsake,buta love tohimforhimself, forhisownsake; it is alikingofandcomplacencyinhisgloriousattributesandperfections,hisinfinite,eternalandunchangeablebeing,wisdom,power,holiness, justice,goodness,andtruth.IfaconvincedsinnerisdevoidoftheleastmeasureofpersuasionoflifeandsalvationbyChrist,andoftheloveofthisGodtohim;butapprehends(ashecannotmissdoinginthiscase)thathehateshimashisenemy,andwillprovesoatlast;thiscannotfailtofillhiswholesoulwithslavishfearofGod;howthenshall this loveofGodspringup inone’sheart, insuchacase?Forslavishfearandtruelovearesooppositetheonetotheother,thataccordingtothemeasureinwhichtheoneprevails,theothercannothaveaccess.2Tim.1.7,“Godhasnotgivenusthespiritoffear,butofpower,oflove,andofasoundmind.”1John4.18,“Thereisnofearinlove,butperfectlovecastsoutfear;becausefearhastorment.”Butoncelifeandsalvation,andremissionofsin,isbelievedbytheconvincedsinnerwith[personal]application—andtherebytheloveofGodtowardshimisknown—then,accordingtothemeasureofthatfaithandknowledge,slavishfearofGodisexpelled,andtheheart iskindlydrawnto lovehim,notonlyforhisbenefits,butforhimself,havingacomplacencyinhisgloriousperfections.“We love him, because he first loved us,” 1John 4.19. The love of God to us is theinducementofour love tohim:but loveutterlyunknown to theparty that isbelovedcanneverbeaninducementtoloveinreturn.Now,inconsequenceofthis,thesinner’sbandsareloosed,andhisheart—whichbeforewasstillhardasastone,thoughbrokeninpiecesbylegalterrors—isbrokeninanothermanner,softened,andkindlymeltedinsorrowfordispleasingthisgraciousGod.

[←263]Godfirst turnsasinner, tobringhimtoChrist,John6.44,45,“Nomancancometome,unless the Father who sentme draws him.” And then he comes to God by Christ, John14.26,“NomancomestotheFatherbutbyme.”

[←264]Inarightmanner,inthemannermentionedimmediatelyafter.

[←265]FaithcomesfromthewordofGod;hopecomesfromfaith;andcharityspringsfromthemboth. Faith believes thatword; hope trusts inwhat is promised by theword; and charitydoesgoodtoherneighbour.Mr.PatrickHamilton’sArticlesinKnox’sHist.p.11.

[←266]Notasthattheyarepardonedalready;butthatonemustsoapprehendthefavourofGod,astobelieve thatGodwillpardonhis sin,as theauthorsaysexpressly in thepremises fromwhichthisconclusionisdrawn;orthatGodpardonshissininthepresenttime.Seenote,chap.3, sect.6.Now, remissionof sin is apartof that salvationwhich faith receivesandrests on Christ for. See the note on the Definition of Faith, fig. 2. As for the phrase theauthorusestoexpressthis,itismostagreeabletotheScripturephrase,“Remissionofsinspreached,”Luke24.47;Acts13.38.

[←267]Namely,suchanalterationasispleasingandacceptableinthesightofGod,whichhehasdescribed in the preceding sentence. Otherwise, he has already taught us that there arenotablealterationsoflifeandconductwhichdonotproceedfromfaith;andthereforetheyarenotacceptedbyGod.Andweshallhearmoreoftheseshortly.

Itwillnotbeamissheretoobservehowourauthor,inhisaccountoftherelationbetweenfaithandrepentance,treadsintheancientpaths,accordingtohisownmanner.

“It ought to be out of the question,” says Calvin, “that repentance not only immediatelyfollowsfaith,butalsospringsoutofit.Asforthosewhothinkthatrepentancegoesbeforefaith,ratherthanflowsorspringsfromitasafruitoutofatree,theyneverknewtheforceofit,andaremovedwithtooweakanargumenttothinkso.ChristandJohn[theysay]intheirpreachings,firstexhortthepeopletorepentance,etc.Amancannotearnestlyapplyhimselftorepentance,unlessheknowshimselftobeofGod:butnomanistrulypersuadedthatheisofGod,excepthethathasfirstreceivedhisgrace.NomanshalleverreverentlyfearGod,excepthethattruststhatGodismercifultohim:nomanwillwillinglypreparehimselftokeepthelaw,excepthethatispersuadedthathisservicespleaseGod.”Instit.b.3.chap.3.sec.1,2.

“HoweversoontheSpiritoftheLordJesus,whichGod’selectchildrenreceivebytruefaith,takespossessionintheheartofanyman,thatsoonheregeneratesandrenewsthatman.Sothathebeginstohatewhatbeforehe loved,andbeginsto lovewhatbeforehehated;andfrom this comes that continual battle which is between the flesh and the spirit.” OldConfess.,art13.

“Being in Christ, wemust be new creatures— so that wemust hate and flee that whichbeforewelovedandembraced,andwemustloveandfollowthatwhichbeforewehatedandabhorred.Allofwhichisimpossibleforthosewhohavenofaith,andhavebutadeadfaith.”Mr.JohnDavidson’sCat.p.29.

“Quest.WhenIaskyouthen,WhatiscravedofusafterwearejoinedtoChristbyfaith,andmadetrulyrighteousinhim?youshallanswer.A.Wemustrepentandbecomenewpersons,thatwemayshowforththevirtuesofhimthathascalledus.”Ibid.p.35.

“Whatisyourrepentance?Theeffectofthisfaith,workingasorrowformysinsthatareby-past, and purpose to amend [myways] in time to come.”Mr. JamesMelvil’s Cat. in hisPropine,etc.p.44.

“Repentanceuntolifeisasavinggrace,wherebyasinneroutofatruesenseofhissin,andanapprehensionofthemercyofGodinChrist,withgriefandhatredofsin,turnsfromittoGod.”ShorterCat.

“M. Then you are saying, That until the time that God has received us to mercy, andregeneratedusbyhisSpirit,wecandonothingbutsin—evenasaneviltreecanbringforthno fruitexcept thatwhich isevil,Mat.7.17.C.Even so it is.”Calvin’sCat.quest. 117. “Hereceivesusintohisfavour,byhisbountifulmercy,throughthemeritsofourSaviourChrist,accountinghisrighteousnesstobeours,andforhissakehedoesnot imputeourfaultstous.”Ibid,quest.118.

“Quest.What is the first fruit of this union? (namely of unionwithChrist by faith.)A. Aremissionofoursins,andimputationofjustice.Q.Whichisthenextfruitofourunionwithhim?A.OursanctificationandregenerationtotheimageofGod.”Craig’sCat.q.24,25.“Q.Whatissanctification?A.SanctificationisaworkofGod’sgrace,wherebytheyarerenewedintheirwholeman,aftertheimageofGod,havingtheseedsofrepentanceuntolife,andofallothersavinggraces,putintotheirhearts.”LargerCat.quest.75.

“WewouldbewareofMr.Baxter’sorderofsettingrepentanceandworksofnewobediencebeforejustification,whichisindeedanewCovenantofWorks.”Rutherford’sInfluences oftheLifeofGrace,p.346.

[←268]ThisistakenwordforwordoutoftheEnglishAnnotationsonMat.3.2;whicharecitedforitbyourauthorunderthenameoftheLastAnnotations,becausetheywereprintedintheyear1645,aboutwhichtimethisbookalsowasfirstpublished.Howtheauthorapplies it,willappearshortly.

[←269]Thewordrenderedrepentis,“Tochangeone’smind,andtolayasidefalseopinionswhichthey had drunk in, whether from the Pharisees concerning the righteousness of works,traditions, worship, etc.; or from the Sadducees concerning the resurrection,” etc. LucusBrugensis,apudPol.Synop.Orit.inMat.3.2.

[←270]ThatthereadermayfurtherseehowlittleweightthereisintheobjectionraisedfromMark1,15,Isubjointhewordsoftwolearnedcommentatorsonthetext.“Repent,turnfromthewickednessofyourwaysandbelieve.Thereisarepentancethatmustgobeforefaith,thatis,the applicative of the promise of pardoning mercy to the soul; though true evangelicalrepentance,whichisasorrowforsin,flowingfromthesenseoftheloveofGodinChrist,isthefruitandeffectoffaith.”Contin.ofPoole’sAnnot.ontheplace.—“Faithorbelieving,inorderfortheworkofgrace,isbeforerepentance,thatbeingthefirstandmothergraceofallothers;yetitishereandinotherplacesnamedthelatter:first,becausethoughfaithisfirstwrought, yet repentance is first seenandevidenced,”etc.Lightfoot’sHarmony, part 3. p.164.4to.

[←271]Thatis,hisrepentanceistrueinitskind,thoughnotsaving.Thereisachangeofhismindandheartinthat,uponaconviction,heturnsfromprofanitytostrictnessoflife,anduponfurtherconviction,fromaconceitofhisownrighteousnesstoadesirefortherighteousnessofChrist:nevertheless,allthisisbutselfish,andcannotpleaseGodwhilethemanisvoidoffaith,Heb.11.6.

[←272]Seethenote,p.144.

[←273]Hisconvictionofhislostandundonestatewasrepresentedbeforeinitsproperplace.Aftermuchdisputingwhether such a vile and sinfulwretch as he had anywarrant to come toChrist, he appears in his immediately foregoing speech, to be so far enlightened in theknowledgeofChrist,thatheistrulypersuadedthatChristiswillingtoentertainhim;andtohavehisheartandwillsoovercomebydivinegrace,thatheiswillingtocometoChrist:yetafter all, throughweaknessof judgment,he apprehendshimself to lackpower tobelieve;whereas it isby theseverymeans thata soul ispersuaded,andenabled too, tobelieve inJesusChrist.

Hereupontheauthor,wavingthedisputeabouthispowertobelieve,wiselyaskshimifheisresolved to exercise the power he has. For it was evident from the account given of thepresentconditionofhissoul,thatithadfelt“adayofpower,”Psalm110.3,andthathewas“drawn by the Father, and therefore he could come to Christ,” John 6.44. For “effectualcalling is the work of God’s Spirit whereby, convincing us of our sin and misery,enlighteningourminds in theknowledgeofChrist, and renewingourwills,hepersuadesandenableustoembraceJesusChrist.”ShorterCatechism.—“Savinglyenlighteningtheirminds,renewingandpowerfullydeterminingtheirwills,soastheyareherebymadewillingandable.”Larg.Cat.quest.67.

[←274]Seetheforegoingnote.Thisistheconcludingpointinthismatter.Themanbeingdrawnbyefficacious grace, thoughhe is notwithout doubts and fears as to the event, yet he is nolonger indoubtwhether toembrace theofferornot.Andthe inwardmotionofhisheart,breakingthroughtheremainingdoubtsandfearsafteralongstruggle,untoJesusChrist,inthe free promise — being indiscernible in itself, but to God and one’s own soul, it isagreeableenoughtoone’swayinthatcase—discoveredtheexpressionofaconqueredsoul:NowamIresolvedtogotoChrist;nowIamdeterminedtobelieve.Thiscanonlypresenttohimwhodealswiththeexercisedperson,thewholesoulgoingouttoJesusChrist.Hence,thematchmayjustlybedeclaredtobemade,asourauthordoesinthewordsimmediatelyfollowing.ThusJobinhisdistress,expresseshisfaith:Job13.15,““Thoughheslayme,yetwillItrustinhim.”CompareActs11.33,“ThatwithpurposeofhearttheywouldclingtotheLord.”

[←275]Inpossession.

[←276]Thatis,holdingbackyourhand,youneednotstanddisputingwithyourselfhowyouwillgetpower; but with the power given, stretch forth your withered hand, and Christ willstrengthenit,andenableyoutotakeafirmhold.John12.32,“AndI,ifIamliftedupfromtheearth,willdrawallmentome.”—Isa.40.29,“Hegivespowertothefaint;andtothosewhohavenomight,heincreasesstrength.”

[←277]Thepowermentionedhereseemsrathertodenoterightorprivilege(astheoriginalwordisrenderedinthemarginofourBibles)thanstrengthorability.

[←278]Seetheprecedingnote.

[←279]Thatis,aunionwiththewholeChrist,God-Man;1Cor.6.17,“HethatisjoinedtotheLord,isonespirit.”—Eph.5.38,“Forwearemembersofhisbody,ofhisflesh,andofhisbones.”

[←280]JesusChristandthebeliever,beingonepersonintheeyeofthelaw,thereisnoseparatingtheminlaw,inpointoflifeanddeath.John14.19,“BecauseIlive,youshalllivealso.”Ihaveadventured this once to add one syllable to the text of the author; and so to read“condemned”for“damned.”Thewordsareofthesamesignification;only,thelatterhasanideaofhorroraffixedtoit,whichtheformerhasnot;andwhichperhapsithadnoteitherinthedaysofourforefathers,whengodlyTyndaleusedtheexpression,asourauthorinformsus. And I take this liberty that a like expression of John Careless, in a letter toWilliamTyms,seemstometorunrathermoresmoothlybymeansofthesameaddition,thoughIdoubtifthewordstoodsointheoriginalcopy.“Christ,”hesays,“ismadeuntousholiness,righteousness,andjustification;hehasclothedusinallhismeritsandtakentohimselfallour sin— so that, if any should now be condemned for that same sin, it must be JesusChrist,who has taken themupon himself.”The Sufferer’sMirror, p. 66. And in the OldConfessionofFaith,art.9,accordingtotheancientcopies, it issaid,“Theclean, innocentLambofGodwasdamnedinthepresenceofanearthlyjudge,thatweshouldbeabsolvedbeforethetribunalseatofourGod.”ButinthecopystandinginKnox’sHistory,reprintedatEdinburgh,anno1644,itisread“condemned.”

[←281]Thisgiftwouldindeedbeaveryunsuitablereturn,forallthebenefitsreceivedfromChristbyvirtueofthespiritualmarriage,ifhedidnotdealwithusinthewayoffreegrace;likeaphysicianwhodesiresnothingofapoormanfullofsores,but thathewillemployhimintheircure.Butthisgift,suchasitis,asitisallwehaveofourowntogive,sooneneedshavenodoubtthatitwillbeveryacceptable,Psalm4.22,“CastyourburdenupontheLord,andheshallsustainyou;”notonlyyourburdenofduty,suffering,andsuccess,butofsintoo,with which you are heavy laden. Mat. 11.28. We are allowed, not only to give him ourburden, but to cast it upon him.He knows verywell that all these evilsmentioned, andmanymore, are in theheart of thebest: yethe says,Prov. 23.26, “My son, givemeyourheart;”notwithstandingthewretchedstuffheknowstobeinit.InthelanguageoftheHolyGhost, these things, black as they are, are a gift by divine appointment to be given. Lev.16.21: speaking of the scape-goat, an eminent type of Christ, he says, “And Aaron shallconfessoverhimalltheiniquitiesofthechildrenofIsrael,andalltheirtransgressions,andalltheirsins:andheshallgivethemupontheheadofthegoat.”Thustheoriginalexpresseswhatweread,“puttingthem,”etc.[Viewagainp.69,andnote.]

Now, the end forwhich the sinner is to give these toChrist is twofold: (1.)For removingtheirguilt. (2.)Formortifying them.And though this isnotaneasywayofmortification,since thewayofbelieving isnoteasy,butmoredifficult thanall thePopishausterities—these austerities being more agreeable to nature — yet indeed it is the short way tomortification,because it is theonlyway.Without this, thepracticeof all otherdirectionswillbeassomanyciphers—withoutafigurestandingattheirhead—signifyingnothingfortrue Christian mortification. Acts 15.9, “Purifying their hearts by faith.” — Rom. 6.6,“Knowingthis,thatouroldmaniscrucifiedwithhim.”Rom.8.13,“IfthroughtheSpirityoumortifythedeedsofthebody,youshalllive.”—Gal.5.24,“AndthosewhoareChrist’s,havecrucifiedtheflesh,withtheaffectionsandlusts;namely,nailingthemtothecrossofChristbyfaith.

[←282]Thus,namelybygivingoursinstohim,notbybelievers,butbyhisFather,asthetextsays,“He[notwe]madehimtobesinforus.”Nevertheless,theLord’slayingouriniquitiesuponChrist isgoodwarrantforeverybelievertogivehissinsinparticularuponhim;thelatterbeingacordialfallinginwith,apracticalapprobation,andtakingthebenefitoftheformer.

[←283]Namely, by doing perfectly what it demanded to be done, by virtue of its commandingpower,andsufferingcompletelywhatitdemandedtobeborne,byvirtueofitscondemningpower.

[←284]Abondisacertificateofdebt(charges).SinfulmanmustappearbeforetheTribunalofGodtopayforhissins.ButChrist,havingpaidthepricehimself,cancelledthatdebt.Thehand-writtenlistofchargeswas“nailedtothecross.”

[←285]AlthoughbelieversinthefirstmomentoftheirunionwithChristbyfaith,aredeliveredfromthelaw,asitistheCovenantofWorks;andthereforetheirafter-sins,neitherarenorcanbeformally transgressionsof thatcovenant—yet theyare interpretativelyso,givingaplainproofofwhattheywouldhavedoneagainstthatcovenanthadtheybeenunderitstill.AndbecausetheycouldneverhavebeenfreedfromitifthegloriousMediatorhadnotwroughttheirdeliverancebyfulfillingitintheirplaceandstead.Alltheirsinswhatever,fromtheirbirthtotheirdeath,afteraswellasbeforetheirunionwithChrist,werechargeduponhimastransgressionsagainstthatcovenant,andthosearepardonedthemintheirjustification:evenashewhoredeemsaslavemustpayinproportiontotheservicewhichitissupposedhewould have done hismaster during life; and the slave is loosed from all obligation totheseseveralpiecesofservicetothatmasterupontheransompaidincompensationforalland every one of them. And thus our author says that a believer in his justification isacquitted from all his transgressions against the Covenant of Works, not only past andpresent,buttocome.SothatheleavesnogroundtoquestionthatChristsatisfiedforallthesinsofbelieverswhatever,whetherintheirstateofregeneracyorunregeneracy.Nordoeshemakethe least insinuationthat thesinsofbelievers,after theirunionwithChrist,arenotproperly transgressions of that lawwhichwas (indeed, and to unbelievers still is) in theCovenantofWorks.Butonthecontrary,heexpresslyteachesthatitistheverysamelawoftheTenCommandmentswhich is theLawofChrist, andwhich thebeliever transgresses,thatwasandisintheCovenantofWorks.TherevengingwrathofGodandeternaldeatharenotthreatenedagainstthesinsofbelieversaftertheirunionwithChrist.Andthatisforthisonereason:thatwrathandthatdeath(theeternityofwhichdidnotarisefromthenatureofthething,butfromtheinfirmityofthesufferer,andthereforecouldhavenoplaceintheSonofGod)werenotonlythreatenedbefore,butalsoexecutedupontheirsuretyJesusChrist,towhomtheyareunited.Therefore it ismanifest that therewasgreatneed forChristbeingmadeacurseforthesesinsofbelievers,aswellasforthosesinsprecedingtheirunionwithhim.

[←286]“Thesentenceofjustificationwas,asitwere,conceivedinthemindofGodbythedecreeofjustifying.Gal. 3.8, ‘The Scripture foreseeing thatGodwould justify the heathen throughfaith.’”Ames.Med.cap.37. sec.9,—“In this sense,grace is said tobegivenus inChristbeforetheworldbegan.”2Tim.1.9.Turret.,loc.16.q.9.th.11.—“Sinswerepardonedfrometernity in themindofGod.”Rutherford’sExer.Apolog. ex. 1. cap. 2. sec. 21. p. 53. ThesameRutherford adds, “It is one thing for aman to be justified inChrist, and that frometernity: andanother for aman tobe justified inChrist in time, according to thegospel-covenant. Faith is [merely] the instrument of eternal and immanent justification andremissionofsins.”Ibid.p.55.

[←287]“Justificationmaybeconsideredastotheexecutionofitintime;andthatagain,eitherastothepurchaseofit,whichwasmadebythedeathofChristonthecross,concerningwhichitissaidinRom.5.9,10that, ‘wearejustifiedandreconciledtoGodbythebloodofChrist;’and that Christ ‘reconciled all things to God by the blood of the cross,’ Col. 1.20. Andelsewhere,Christissaidtobe‘raisedagainforourjustification,’Rom.4.25.Because,justasinhimdying,wedied,soinhimbeingraisedagainandjustified,wearejustified;thatis,wehave a certain and undoubted pledge and foundation for our justification. Or as to theapplication of it,” etc., Turret., ubi sup. “The sentence of justificationwas pronounced inChrist our head, risen from the dead,” 2Cor. 5.19. Ames, ubi sup. — “We were virtuallyjustified,especiallywhenChristhavingfinishedthepurchaseofoursalvation,wasjustified,andweinhimasourhead,”1Tim.3.16;2Cor.5.19.Essen.Comp.cap.15.sec.25.

[←288]“Actual justification is done in time, and it follows faith.” Turret., loc. 16. q. 9. th. 3. —“Justificationisdoneformallywhenanelectman,effectuallycalled,andsoapprehendedbyChrist, apprehends Christ in return,” Rom. 8.30. Essen., ubi supra. — “The sentence ofjustificationispronouncedvirtuallyfromthatfirstrelationwhicharisesfromfaith,”Rom.8.1.Ames,ubisupra.

Onthewhole, it isevidentthatourauthorkeepsthepathtroddenbyorthodoxdivinesonthe subject; and though, in order to answer the objections of his adversary, he uses theschool terms of being justified in respect to God’s decree, —meritoriously and actually,agreeably to thepractice of other sounddivines— yet otherwisehe “begins and endshisdecisionofthiscontroversy,byassertinginplainandsimpleterms,withoutanydistinctionat all, that “a man is not justified before he believes, or without faith.” So his answeramountstojustthis,“ThatGoddid,fromalleternity,decreetojustifyalltheelect;Christ,inthe fulnessof time,died for their sins,androseagain for their justification:nevertheless,they are not justified until the Holy Spirit in due time actually applies Christ to them.”Westm.Confess.,cap.11.art.4.

[←289]Concerningthedeliverancefromthelawwhich,accordingtotheScripture,istheprivilegeofbelieverspurchasedforthembyJesusChrist,therearetwoopinionsequallycontrarytothewordofGod,andtooneanother.TheoneisoftheLegalist,thatbelieversareunderthelawastheCovenantofWorks;theotherisoftheAntinomian,thatbelieversarenotatallunderthelaw,notasaruleof life.Betweentheseextremes—bothofthemdestructiveoftrue holiness and gospel-obedience— our author,with other orthodox divines, holds themiddlepath:asserting(andintheproperplaceproving)thatbelieversareunderthelawasaruleoflife,butfreefromitastheCovenantofWorks.TobedeliveredfromthelawastheCovenant of Works, is no more than to be delivered from the Covenant of Works. Andasserting that believers are delivered from the law as the Covenant ofWorks necessarilyimportsthattheyareunderthelawinsomeotherrespectcontra-distinguishedfromit.AndbecausetheauthorteachesthatbelieversareunderthelawastheLawofChristasaruleoflife to them, it is reasonable to conclude that to be it. He must, under the term “theCovenant of Works,” understand and comprehend the law of the Ten Commandments;becausenoman,understandingwhat theCovenantofWorks is, canspeakof itunlessheunderstandsandcomprehendsthattermtomeantheTenCommandments—evenasnonecanspeakofaman,knowingthesenseofthatword,unlessunderthattermheunderstandsandcomprehendsanorganicbodyaswellasasoul.ButitismanifestthatthelawoftheTenCommandments,without the formof theCovenant ofWorksupon it, is not the thingheunderstands by that term, “the Covenant ofWorks.” Nor is the form of the Covenant ofWorksessentialtotheTenCommandments(whichisnomorethecovenantitself,thanthesoulwithoutthebodyistheman);sothattheycannotbewithoutit.[Seep.6,note.]Ifitissaidthattheauthor,bytheCovenantofWorks,understandstheMoralLawasitisdefined,[Larg.Cat.q.92,]itisgranted;butthenitamountstonomorethanthat,bytheCovenantofWorks,heunderstandstheCovenantofWorks;forthere,theMoralLawisunderstoodtobetheCovenantofWorks,ashasbeenalreadyevinced.

The doctrine of believers’ freedom from the Covenant ofWorks, or from the law as thatcovenant,isofgreatimportance,andisexpresslytaught.[Larg.Cat.q.97.]“Thosewhoareregenerate, and believe in Christ, are delivered from the Moral Law, as a Covenant ofWorks,” Rom. 6.14; Rom. 7.4, 6; Gal. 4.4, 5.Westm.Confess., chap. 19. art. 6. — “TruebelieversarenotunderthelawasaCovenantofWorks.”TotheseIsubjoinonetestimonyfrom thePrac. Use of Saving Knowledge, tit. “For Strengthening the Man’s Faith,” etc.Rom.7.fig.3,“Eventhoughtheapostlehimself(broughtinhereforexample’ssake)andallother truebelievers inChrist, arebynatureunder the lawof sinanddeath,orunder theCovenantofWorks(calledthelawofsinanddeath,becauseitbindssinanddeathuponus,tillChrist setsus free),yet the lawof theSpiritof life inChristJesus,or theCovenantofGrace (so-calledbecause it enables andquickensaman to a spiritual life throughChrist)setstheapostleandalltruebelieversfreefromtheCovenantofWorks,orthelawofsinanddeath.”Seemore,ibid. fig.4.Asalsotit.“ForconvincingamanofJudgmentbytheLaw,”par.2,andlast.Andtit.“EvidencesoftrueFaith.Andtit.“FortheFirst,”etc.fig.4.

Now,delivering someone froma covenant is thedissolution of a relationwhichdoesnotallow fordegrees; thusbelieverswhoaredelivered from theCovenantofWorks,mustbewhollyandaltogethersetfreefromit.

Thisappearsalsofromthebeliever’sbeingdeadtoit,anditbeingdeadtohim,whichwastreatedbeforeatlarge.

Thereisatwofolddeathcompetent[i.e.effective]toabelieverwithrespecttothelaw,asitis theCovenantofWorks;andsothe lawassuch isdeadwithrespect to thebeliever. (1.)Thebelieverisdeadtoitreally,andinpointofduty,whilehecarrieshimselfasonewhois

dead to it. And this I take to be comprehended in that saying of the apostle. Gal. 2.19,“ThroughthelawIamdeadtothelaw.”InthebestofthechildrenofGodhere,therearesuchremainsofthelegaldispositionandinclinationofhearttothewayoftheCovenantofWorks, that as they are never quite free of it in their best duties, so at sometimes theirservices smell so rankof it, as if theywere alive to the law, and still dead toChrist.AndsometimestheLordfortheircorrection,trial,andexerciseoffaith,allowstheghostofthedeadhusband,i.e.thelaw,asaCovenantofWorks,tocomeinupontheirsoulsandmakedemandsonthem,command,threaten,andfrightenthemasiftheywerealivetoit,andittothem.Anditisoneofthehardestpiecesofpracticalreligion,tobedeadtothelawinsuchcases.Thisdeathtothelawallowsfordegrees;itisnotalikeinallbelievers,andisperfectinnonetill thedeathofthebody.Butofthiskindofdeathtothelaw,thequestiondoesnotproceedhere.(2.)Thebelieverisdeadtoitrelatively,andinpointofprivilege;therelationbetween him and it is dissolved, even as the relation between a husband and wife isdissolvedbydeath;Rom.7.4,“Wherefore,mybrethrenyoualsohavebecomedeadto thelaw,by thebodyofChrist, thatyoushouldbemarried toanother.”This canallow fornodegrees,butitisperfectinallbelievers;sothattheyarewhollyandaltogethersetfreefromitinpointofprivilege,uponwhichthequestionhereproceeds;andinthisrespecttheycanexpectneithergoodnorhurtfromit.

[←290]Seep.113,andnote.“Believersarenotunderthelaw,asaCovenantofWorks,tobetherebyjustifiedorcondemned.”Westm.Confess.,chap.19.art.6.

[←291]Fromthegeneralconclusionalreadylaiddownandproved,thisnecessarilyfollows:namely,thatbelieversarewhollyandaltogetherset free fromtheCovenantofWorks,or fromthelaw as it is that covenant. But to consider particulars, for further clarifying this weightypoint (1.) The Covenant ofWorks has no power to justify a sinner in regard to his utterinability to pay the penalty, and to fulfil its condition; this is clear from the apostle’stestimony,Rom.8.3,“Whatthelawcouldnotdo,inthatitwasweakthroughtheflesh,GodsendinghisownSon,”etc.(2.)Thatthebelieverisnotunderthecondemningpowerofthelaw,appearsfromGal.3.13,“Christhasredeemedusfromthecurseofthelaw,beingmadeacurseforus.”—Rom.8.1,“Thereis,therefore,nownocondemnationtothosewhoareinChristJesus.”—Verses33,34,“ItisGodthatjustifies;whoishethatcondemns?”(3.)Astoitscommandingpower,arebelieversarenotunderthateither;for,

1.Itscommandingandcondemningpower,incaseoftransgression,areinseparable;forbythesentenceofthatcovenant,everybreakerofitscommandsisboundovertodeath;Gal.3.10,“Cursediseveryonethatdoesnotcontinueinallthingswhicharewritteninthebookofthelaw,todothem.”—“Andwhateveritsays, itsaystothosewhoareunderit,”Rom.3.19, Therefore, if believers are under its commanding power, they must be under itscondemning power, yes, andactuallyboundover todeath; forwithoutquestion, theyarebreakersofitscommands,iftheyareindeedunderitscommandingpower.

2.Astoanysetofmen, if the justifyingandcondemningpowerisremovedfromthat lawwhich God gave to Adam as a Covenant ofWorks, and to all mankind in him, then thecovenant form of that law is also done away as to them; so that there is no Covenant ofWorksinbeingthathasacommandingpoweroverthem;butsuchisthecaseofbelievers,thatthelawcanneitherjustifythem,norcondemnthem;thereforethereisnoCovenantofWorksinbeingbetweenGodandthem,soastohaveacommandingpoweroverthem;ourLordJesus“blottedoutthehand-writing,tookitoutoftheway,nailingittohiscross,”Col.2.14.

3. Believers are dead to the law, as it is the Covenant of Works, and are “married toanother,” Rom. 7.4. Therefore they are set free from the commanding power of the firsthusband,theCovenantofWorks.

4.Theyarenotunderit;Rom.6.14,“Youarenotunderthelaw,butundergrace:”howthencanithaveacommandingpoweroverthem?

5. The consideration of the nature of the commands of the Covenant of Works maysufficientlyclarifythispoint.Itscommandsbindmentoperfectobedienceunderthepainofthecursewhich,oneveryslip, isbounduponthetransgressor;Gal.3.10,“Cursediseveryonewhodoesnotcontinue inall things,”etc.ButChristhasredeemedbelievers fromthecurse,verse13,andthelawtheyareunderspeaksinsofterterms.Psalm89.31,32,“Iftheybreak my statutes, then will I visit their transgression with the rod,” etc. Moreover, itcommands obedience on the ground of the strength to perform it, given to mankind inAdam;thisisnowgone,anditaffordsnonewstrength;forthereisnopromiseofstrengthfordutybelonging to theCovenantofWorks:and to saybelieversunder theCovenantofWorks,receivecommandsfortheirduty,andundertheCovenantofGrace,theyreceivethepromise of strength to perform such works, looks very unlike the beautiful order of thedispensationofgraceheldforthtousintheword;Rom.6.14,“youarenotunderthelaw,butundergrace.”

Lastly.OurLordJesusputhimselfunderthecommandingpoweroftheCovenantofWorks,andgaveitperfectobedience,todeliverhispeoplefromunderit;Gal,4.4,5,“GodsentforthhisSon,madeofawoman,madeunderthelaw,toredeemthosewhowereunderthelaw.”

That they should then put their necks under that yoke again, can only be highlydishonouring “to this crucifiedChrist,whodisarmed the law of its thunders, defaced theobligationofitasacovenant,andasitwere,grindedthestonesuponwhichitwaswroughttopowder.”Charnock,vol.2.q.531.

[←292]AndthereforesincethereisnoCovenantofWorks(orLawofWorks,asitiscalledinRom.3.27)betweenGodandthebeliever,itismanifestthattherecanbenotransgressingofitintheircase.Godrequiresobedienceofbelievers,andnotonlythreatensthem—givesthemangrywordsandlooks—butbringsheavyjudgmentsonthemfortheirdisobedience;butHe gives the promise of strength, and only the penalty of fatherlywrath, annexed to thecommandsrequiringobedienceofthem;andtheangerofGodagainstthem,purgedofthecurse,evidentlyrevealsthatnoneofthesecometotheminthechanneloftheCovenantofWorks.

[←293]And thoughall thesinsofbelieversarenot sinsofdaily infirmity,yet theyareall sinsoffrailty;Gal.5.17, “For the flesh lustsagainst thespirit,andthespiritagainst the flesh,sothatyoucannotdothethingsthatyouwould;”—Rom.7.19,“TheevilwhichIwouldnotdo,thatiswhatIdo.”Seechap.5.1517,and6.12.

[←294]Thusfaraboutthebeliever’scompletedeliverancefromtheCovenantofWorks,orfromthelaw,namely,asitistheCovenantofWorks.Nowfollowsthepracticalusetobemadeofitbythebeliever,I.Inhearingtheword.

[←295]ThoughtheyareGod’sownsayings,foundinhiswrittenwordandspokenbyhisservants,havingcommissionfromhimforthateffect;yetbecausetheyarethelanguageofthelaw,asit is theCovenantofWorks, theyaredirectedonly to thosewhoareunder thatcovenant,Rom.3.19,andnottobelievers,whoarenotunderit.

[←296]And he has given eternal life to believers already, according to the Scripture. See p. 114,note.

[←297]Nowfollows,II.Theuseofitinconflictsofconsciencewiththelawinitsdemands,sininitsguilt,Sataninhisaccusations,anddeathinitsterrors.

[←298]Hebeginswiththeconflictwiththelaw;forastheapostleteaches,“thestingofdeathissin,andthestrengthofsinisthelaw,”1Cor.15.56.Whilethelawretainsitspoweroveraman,deathhas itssting,andsinhas itsstrengthagainsthim;butoncehe isdeadtothe law—whollyandaltogethersetfreefromit,asitistheCovenantofWorks—thensinhaslostitsstrength, death its sting, and Satan his plea against him. From the commanding andcondemningpowerofwhichbelieversaredelivered,itcannotreasonablybequestionedthattheauthorstillspeaksofthelawasitistheCovenantofWorks,andnototherwise.Thisisbecauseheisstillpursuingthepracticaluseofthedoctrineaboutit;andhavingspokenofitbeforeasactingbycommissionfromGod,hetreatsithereasacting,asitwere,ofitsownpropermotion,andnotbyanysuchcommission.Tothosewhoareunderthelaw,thelawspeaksitsdemandsandterrorsassentfromGod:buttobelievers,whoarenotunderit,itcannotsospeak,butof itself.Rom.8.15,“Foryouhavenotreceivedthespiritofbondageagaintofear.”Seep.159.note,fig.4.

Now,intheconflictthebelieverhaswiththelaworCovenantofWorks,theauthorputstwocasesinwhichtheconscienceneedstobesoundlydirected,ascasesoftheutmostweight.

The first case is this: in attempting to exercise its condemningpoweroverhim, accusinghimof transgression, the lawdemands fromhim satisfaction for his sin according to thejusticeofGod;anditthreatenstohalehimtoexecution.Inthiscase,theauthordaresnotadvisetheafflictedtosay,withtheservantintheparable,Mat.18.26,“Havepatiencewithme,andIwillpayyouall;”butheteacheshimtodevolvehisburdenwhollyuponhissurety:hebidshimpleadthatsince“heismarriedtoChrist,”whateveractionthelawmaypretendtobesufficienttosatisyjusticeonaccountofhissin,itmustliebetweenthelawandChrist,the husband; but indeed, there remains no place for such action, because through JesusChrist’ssufferingandsatisfyingittothefull,heissetfreefromthelaw,andowesnothingtojustice,nortothelawuponthatscore.Ifanymanventurestodealinothertermswiththelaw in this case, his experience will at length sufficiently reveal his mistake. Now it ismanifestthatthisrelatestothecaseofjustification.

[←299]Hereisthesecondcase,namely,inattemptingtoexerciseitscommandingpoweroverthebeliever,thelawrequireshimtodogoodworks,andtokeepthecommandmentsifhewouldobtain salvation. This comes in natively in the second place. The author could notreasonablyrestsatisfiedwiththebeliever’sbeingdeliveredfromthecurseoftheCovenantofWorks,fromthedebtowingtodivinejusticeaccordingtoitspenalsanction;ifhehad,hewould have left the afflicted still in the lurch in the point of justification and inheritingeternallife:hewouldhaveproposedChristtohimonlyasahalfsaviour,andleftasmuchofthelaw’spleabehindwithoutananswer,aswouldhavelefthimincapableofbeingjustifiedbeforeGod, andanheir of eternal life; for the law, as it is theCovenant ofWorks, beingbroken,hasatwofolddemandonthesinner;eachofthesemustbeansweredbeforehecanbejustified.Theoneisademandofsatisfactionforsin,arising fromandaccording to itspenal sanction: this demand was made in the preceding case and solidly answered. Butthere remains yet another, namely, the demand of perfect obedience, arising from andaccordingtothesettledconditionofthatcovenant;andtheafflictedmusthavethemeanstoansweritalso;otherwisehewillstillsinkinthedeepmirewherethereisnostanding.Fornojudgecanabsolveamanmerelyonhishavingpaidthepenaltyofabrokencontracttowhichhewasobliged,byanduponfulfillingthecondition;sotoo,nomancanbejustifiedbeforeGod,norhavearighttolife,tillthisdemandofthelawisalsosatisfiedinhiscase.Then,andnottillthen,isthelaw’smouthstoppedinpointofhisjustification.ThusAdam,beforehis fall,was free from the curse; yet heneitherwas, nor couldhebe justified andentitledtolife,untilhehadrunthecourseofhisobedienceprescribedtohimbythelawasaCovenant of Works. Accordingly, we are taught that “God justifies sinners, not only byimputingthesatisfaction,butalsotheobedienceofChristtothem.”Westm.Confess.,chap.11.art.1.Andthat“justificationisanactofGod’sfreegrace,inwhichhenotonlypardonsalloursins,butacceptsusasrighteousinhissight.”Short.Cat.

Here then is the second demand of the law, namely, the demand of perfect obediencerespectingthecaseofjustification,nolessthanthedemandofsatisfactionforsin.AnditisproposedinsuchtermsastheScriptureusestoexpresstheself-samething.Luke10.28,“Dothis, and you shall live.” — Mat. 19.17, “If you would enter into life, keep thecommandments.”InboththesepassagesourLordproposesthisdemandoftheCovenantofWorks,fortheconvictionoftheproudlegalistswithwhomhedealtthere.Andthetruthis,thatthetermsinwhichthisdemandstandsconceivedhere,aresoveryagreeabletothestyleandlanguageoftheCovenantofWorksexpressedinthesetextsandelsewhere,thatthelaw—without receding in the least fromtheproprietyofexpression—mighthaveaddressedinnocent Adam in the very same terms. It need change only the word salvation to life,becausehewasnotyetmiserable;thussayingtohim, ‘Goodworksmustbedone,andthecommandmentsmustbekept,ifyouwouldobtain[ormoreaccurately,continue]life.Iseenot what impropriety there could have been in this saving, while there was as yet nocovenantknownintheworldexcepttheCovenantofWorks.EveninnocentAdamwasnot,byhisworks,toobtainlife,inthewayofpropermerit;butbyvirtueofthatcompactonly.

Now,thisbeingthecase,onemayplainlyperceivethatinthetrueanswertoit,therecanbeno place for bringing in any holiness, righteousness, good works, and keeping of thecommandments,exceptChrist’salone;fornothingelsecansatisfythisdemandofthelaw.Andifabelieverweretoacknowledgethenecessityofhisownholinessandgoodworksinthispoint,andsosetabouttheminordertoanswerthisdemand,thenhewouldgrosslyandabominablyperverttheendforwhichtheLordrequiresthemfromhim.Hewouldputhisown holiness and obedience in place of Christ’s imputed obedience; and so hewould fixhimself in themireoutofwhichhe couldnever escapeuntilhe abandoned thatwayandtookhimselfagaintowhatChristalonehasdoneforsatisfyingthisdemandofthelaw.But

excluding our holiness, good-works, and keeping of the commandments fromhaving anypart inthismatter,doesnotmilitateatallagainsttheabsolutenecessityofholiness in itsproperplace(withoutwhich,inmen’sownpersons,nomanshallseetheLord)isapointtooclearamongsoundProtestantdivines,tobeinsistedonhere.

Hence our author could not instruct Neophytus to say in this conflict with the law orCovenant ofWorks, “It ismy sincere resolution, in the strength of grace, to followpeacewith all men, and holiness.” Nor would any sound Protestant divine have put such ananswer into themouthof theafflicted in this case; knowing thatour evangelicalholinessandgoodworks(supposingthatwecouldattainthembeforejustification)wouldberejectedbythelawasfilthyrags.Forthelawacknowledgesnoholiness,nogoodworks,nokeepingof the commandments, exceptwhat is perfect in everyway; and itwill never be satisfiedwithsincereresolutionstodotheminthestrengthofthegracethatistobegiven;rather,itrequires doing them in perfection, in the strength of grace given already, Gal. 3.10.ThereforeourauthorsendstheafflictedtoJesusChrist,thesuretyforallthatisdemandedofhimbythelaworCovenantofWorks:andheteacheshiminthiscase,topleadChrist’sworks,andkeepthecommands;andthisistheonlysafeway,whichalltrueChristianswillfindthemselvesobligedtotakeinthelongrun,inthisconflict.

Thedifficulty raisedon this topic isowing to thatanti-scripturalprinciple that, “believersareunderthecommandingpoweroftheCovenantofWorks;”whichwasoverthrownbefore.

The case itself, and the answer to it at large, is taken from Luther’sSermon of the LostSheep,pp.77,78,andSermonupontheHymnofZacharias,p.50.

[←300]Saved,namely,reallysaved,thoughnotperfectly—evenasadrowningmanissavedwhenhisheadisgottenabovethewater,andleaningonhisdeliverer,hemakestowardstheshore.In this case, the believer has nomore need of the law, orCovenant ofWorks, than suchdrowingamanhasneedofsomeonewho,tosavehim,wouldlayaweightonhimthatwouldmakehimsinkagainbeneath thestream.Observe themannerof speakingandreasoningused on this topic. Tit, 3.5, “Not by works of righteousness which we have DONE, butaccordingtohismercy,heSAVEDus,bythewashingofREGENERATION,andRENEWING of theHolyGhost.”—Eph.2.8-10,“ForbygraceYOUARESAVED, throughfaith,notofWORKS, lestany man should boast. For we are his workmanship, created in Christ Jesus unto goodworks.”Here(1.)Itisundeniable,especiallyaccordingtotheoriginalwords,thattheapostleassertsthatbelieversaresavedalready.(2.)Denyingthatwearesavedbyworkswhichwehavedone, he plainly enough intimates thatwe are saved by theworkswhichChrist hasdone. (3.) He argues against salvation by our works on this very ground: that our goodworksarethefruitfollowingourbeingsaved,andtheendforwhichwearesaved.Thusheat once overthrows the doctrine of salvation by our good works, and establishes theirnecessityasthebreathingandotheractionsoflifeofamansavedfromdeath.(4.)Heshowsthatinherentholinessisanessentialpartofsalvation,withoutwhichitcannomoreconsistthan amanwithout a reasoning soul; for according to the apostle, “We are savedby ourbeing regenerated, renewed, created in Christ Jesus, unto good works.” And so is ourjustification also, with all the privileges depending on it. In one word, the salvationbestowed on believers comprehends both holiness and happiness. Thus the apostle Peterdisproves that principle in Acts 15.1, that ‘‘Unless you are circumcised in themanner ofMoses,youcannotbeSAVED;”hedoesthisfromhisownobservationofthecontrary,namely,thatGodpurifiedtheheartsoftheGentilesbyfaith,ver.9,addingforthepartoftheJewswhowerecircumcised,ver.11,“WebelievethatthroughthegraceoftheLordJesusChristwe shall be saved, even as theywere;” that is, even as theywere saved, namely, by faithwithouttheworksofthelaw.AndtheapostlePaul,encounteringthesameerror,carriesonthedisputeintheseterms:thatamanisnotjustifiedbyworks,Gal.2and3.Fromthisonemay conclude that justification no further differs from salvation, in the Scriptural sense,thananessentialpartdiffersfromthewhole.

This is the doctrine of holy Luther on this topic, and of our author after him, here andelsewhere. And the disuse of this manner of speaking, and setting salvation so far fromjustification,asheavenisfromearth,arenotwithoutdanger,asleavingroomforworkstoobtainsalvation

“Thosewho believe, already have everlasting life, and therefore undoubtedly are justifiedandholy,withoutalltheirownlabour.”Luther’sChos.Sermons,Serm.10,page[mihi]113.“HowhasGod,then,remedied[my]misery?Hehasforgivenallmysins,andfreedmefromtherewardofit,andmademerighteous,holy,andhappy,toliveforever,anddonethatbyhisfreegracealone,bythemeritsofJesusChrist,andtheworkingoftheHolyGhost.”Mr.JamesMelvil’sCat.PropineofaPastor,[i.e.SpiritualPropineofaPastor,1598]p.44.—“Now,beingmadetrulyandreallypartakersofChrist,andhisrighteousnessbyfaithonly,and sobeing justified, saved, andcounted truly righteous,weare to seewhatGodcravesfromusonourownpart,towitnessourthankfulness.”Mr.JohnDavidson’sCat.p.27.SeePalat.Cat.q.86.—“Goddelivershiselectoutofit[i.e.,outoftheestateofsinandmisery]andbringsthemintoanestateofsalvationbythesecondcovenant.”Larg.Cat.q.30.Andsurelyonecannotbeinastateofsalvationifheisnotreallysaved;anymorethanonecanbeinastateofhealthandliberty,whoisnotreallysavedfromsicknessandslavery.“ThosewhomGodpredestinedtolife,andthoseonly,heispleasedinhisappointedandacceptedtime,toeffectuallycall,byhiswordandSpirit,outofthatstateofsinanddeathinwhich

they are by nature, to grace and salvation — effectually drawing them to Jesus Christ.”Westm.Confess.,chap.10,art.1.FromthisonemayeasilyperceivethatasinnerdrawntoJesusChristissaved;thoughnotyetcarriedtoheaven.

[←301]AgoodreasonwhyasoulunitedtoJesusChrist,andalreadysavedbyhimreally,thoughnotperfectly, has no need of the presence of her first husband, the law, or Covenant ofWorks,isbecauseshehasinChrist,herheadandpresenthusband,allthingsnecessarytosaveherperfectly,thatis,tomakehercompletelyholyandhappy.Ifitwerenotso,believersmightyetdespairofattainingit,sinceChristshareshisofficeofSaviourwithnoother;noris their salvation found in any other, whether in whole or in part. Acts 4.12. But surelybelievershaveallthatisnecessarytocompletetheirsalvationinJesusChrist,because“byGodhewasmadetouswisdom,andrighteousness,andsanctification,andredemption;”inthecompassofwhich,thereissufficientprovisionforallthewantsofallhispeople.Itisthegreat ground of their comfort that “it pleased the Father, that in him would dwell allfulness,”Col.1.19.Anditbecomesthem,withtheirwholehearts,toapproveofthedesignandtheendofthatgloriousandhappyconstitution,namely,that“hethatglories,gloryinthe Lord,” 1Cor. 1.31. It is true that fulness is so far frombeing actually conveyed in themeasureofeverypart intothepersonsofbelieversatonce,thatthestreamofconveyancewill run through all the ages of eternity, in heaven aswell as on earth.Nevertheless, thewholeofChrist,withallhisfulness,isgiventothematonce;andtherefore,inhimastheirHead,theyhaveeverythingnecessaryforthematonce.1Cor.3.21,“Allthingsareyours.”—Philip.4.18,“Ihaveall,andabound.”—2Cor.6.10,“Ashavingnothing,yetpossessingallthings.”—Col.2.10,“Andyouarecompleteinhim,whoistheHead.”

[←302]But are not personal holiness, and godliness, good works, and perseverance in holyobedience,jostledoutatthisrateasunnecessary?No,bynomeans.ForChrististheonlyfountainofholiness,andthecauseofgoodworksinthosewhoareunitedtohim;sothat,where there isunionwithChrist, there ispersonalholiness, infallibly; there theydogoodworks (if capable of them) and persevere in them. And where there is not union, allpretencestothesethingsareutterlyvain.Thereforeministersaredirectedtoprosecutesuchdoctrines,andchoosesuchusesespecially,“asmaymostdrawsoulstoChrist,thefountainof light,holiness,andcomfort.”Directory, tit. “Of thePreachingof theWord.”— “Aswewillinglyspoilourselvesofallhonourandgloryofourowncreationandredemption,sowespoil ourselves also of our regeneration and sanctification; for of ourselves we are notsufficienttothinkonegoodthought;buthewhohasbeguntheworkinus,isalonetheonewhocontinuesusinit,tothepraiseandgloryofhisundeservedgrace.Sothatweconfessthe cause of good works to be, not our free will, but the Spirit of the Lord Jesus, whodwellinginourheartsbytruefaith,bringsforththoseworkswhichGodhaspreparedforustowalk in.Eph 2.10 For thiswemost boldly affirm, that it is blasphemy to say that Christabidesintheheartsofthoseinwhomthereisnospiritofsanctification.”OldConfess.art.12,13.—”M.Whatistheeffectofyourfaith?C.ThatJesusChristhisSoncamedownintothis world, and accomplished all things which were necessary for our salvation.” TheManner to Examine Children, etc., quest. 3. — “Whether we look to our justification orsanctification,theyarewhollywroughtandperfectedbyChrist,inwhomwearecomplete,thoughinadiverseway.”Mr.JohnDavidson’sCat.p.34.Thetruth is,personalholiness,godliness,andperseverance,arepartsofthesalvationalreadybestowedonthebeliever;andgoodworksbegun,arethenecessaryfruitofit.Seetheprecedingnote,andp.114,note.Andhehas,inChristhishead,whatinfalliblysecurestheconservationofhispersonalholinessandgodliness:hisbringingforthgoodworksstill,andperseveranceinholyobedience,andbringingthewhole toperfection inanother life,andsocompletingthesalvationbegun.Ifmenwill,withoutwarrantfromtheword,restrictthetermsalvationtohappinessinheaven,then all these, according to the doctrine taught here, are necessary to salvation, as whatmust gobefore it bynecessity in subjects capableof it; since in a salvation carriedonbydegrees,what is first conferred on amanby the unalterable order of the covenant,mustnecessarilygobeforethatwhich,bythesameunalterableorder,isconferredonhiminthelast place. But in the sense of Luther and our author, all these are comprehended insalvation itself. For justifying them, one may observe, so that when their salvation iscompleted, theyareperfected;and thesaints ingloryworkperfectlygoodworks,withoutinterruption, throughout all eternity; for they were the great end God designed to bringaboutbythemeansofsalvation.TotheScripturetextsadducedintheprecedingnote,add2Tim.2.10,“Iendureallthings,fortheelect’ssake,thattheyalsomayobtainthesalvationwhich is in Christ Jesus, with eternal glory,” Here is a spiritual salvation, plainlydistinguished frometernalglory. Compare 1Pet. 1.8, 9, “Believing, you rejoice.Receivingthe endof your faith, even the salvationof your souls.”This receiving of salvation in thepresenttime,isbuttheaccomplishmentofthatpromiseinpart;Acts16.31,“BelieveontheLord Jesus Christ, and you shall be saved;” which I have no doubt bears a great deal ofsalvation,communicatedonthissideofdeath,aswellasbeyondit;Mat.1.21,“Heshallsavehispeoplefromtheirsins.”Thus,salvationcomprehendspersonalholinessandgodliness.AndtheScriptureholdsoutgoodworksasthingsthataccompanysalvation,Heb.6.9,andas the fruit of it, Luke 1.71-75, “Thatwe should be saved fromour enemies— that beingdeliveredoutofthehandsofourenemies,wemightservehimwithoutfear,inholinessandrighteousness before him, all the days of our life.” For it is an everlasting salvation, Isa.45.17,importingaperseveranceinholyobediencetotheend.

[←303]Myrighteousness,uponwhichIamjustified,mytreasure,outofwhichallmydebttothelaw,orCovenantofWorks,ispaid,andmywork,fromwhichmyrighteousnessarises,andwhichIcan,withsafetyandcomfort,opposetothelaw-demandofwork.“ThelawofGodweconfessandacknowledgeismostjust,mostequal,mostholy,mostperfect,commandingthesethingswhich,beingwroughtinperfection,wereabletogivelife,andabletobringmantoeternalfelicity.Butournatureissocorrupt,soweak,andsoimperfect,thatweareneverabletofulfiltheworksofthelawinperfection—andthereforeitbehovesustoapprehendChristJesuswithhisjustice,i.e.,withhisrighteousnessandsatisfaction,whoistheendandaccomplishmentofthelaw.”OldConfess.,art.1.5.

[←304]Namely, in the eye of the law,which acknowledges no godliness or righteousness exceptwhatisperfectineveryway;Rom.4.5,“Believesonhimthatjustifiestheungodly.”Andtopleadanyothersortofgodlinessorrighteousnessintheconflictofconsciencewiththelaw,isinvain.Gal.3.10.

[←305]Thatis,Christhasperfectpurityofnatureandlife,whichisallthatthelawcandemandinpointof conformity andobedience to its commandments;hewasbornholy, andhe livedholyinperfection.Now,boththeseareimputedtobelievers,notinpointofsanctification,but in point of justification; for without the imputation of them both, no flesh could bejustifiedbeforeGod;this isbecausethe lawdemandsfromeverymanpurityofnature,aswellaspurityoflife,andbothoftheminperfection;andsincewehaveneithertheonenortheotherinourselves,wemusthavebothbyimputation,orelsewemustremainunderthecondemnation of the law. So, thePalatineCatechism. “Q. How are you righteous beforeGod?A.Theperfectsatisfaction,righteousness,andholinessofChristisimputedandgiventomeasifIhadneithercommittedanysin,norhadanyblotorcorruptionclingingtome.Q.60.Theuse—IfSatanstilllaysittoyourcharge,eventhoughinChristJesusyouhavesatisfiedthepunishmentwhichyoursinsdeserved,andyouhaveputonhisrighteousnessbyfaith,yetyoucannotdenythatyournatureiscorrupt,sothatyouarepronetoallill,andyouhaveinyoutheseedofallvices.Againstthistemptationthisanswerissufficient:thatbythegoodnessofGod,notonlyperfectrighteousness,buteventheholinessofChristalso,isimputed and given tome,” etc. Ibid. — “The satisfaction, righteousness, and holiness ofChristaloneismyrighteousness,inthesightofGod.”Ibid,quest.61.

[←306]Namely, to the law or Covenant of Works, which has no power over me, for I am nowmarriedtoanother.

[←307]Lutherexpressesitthus,“[Not]whatIam,orwhatIoughttodo,andnottodo;butwhatChristhimselfis,oughttodo,anddoes.”

[←308]HereMoseswithhistablets,inthesenseofLutherandourauthor,isnomorethanthelaw,asitistheCovenantofWorks;inanyconflictofhisconsciencewithit,whoevercantreatitthisway,isstronginfaith,andhappy.ConsidertheScripture,John5.45,“Thereisonethataccusesyou,evenMosesinwhomyouTRUST.’’CompareRom.2.17,“Behold,youarecalledaJew,andrestintheLAW.”‘Moses’heredoesnotmeanthepersonofMoses,butthelawofMoses,whichthecarnalJewstrustedintobesavedandjustifiedby;thatisplainlybythelaw, as it is theCovenant ofWorks.And in our author’s judgment, the lawwas givenonMountSinaiastheCovenantofWorks.HeshowsthatalthoughLuther,andCalvintoo,thusexempt a believer from the law in the case of justification, and as it is the Covenant ofWorks,yettheydonotdosooutsidethecaseof justification,as it istheLawofChrist.P.184-186.Andso,atonce,heclearsthemandhimselffromthatodiouschargewhichsomemightfinditintheirheartstofixonthemfromsuchexpressions.

[←309]Luther’swordsare,“Thenitistimetosendit(thelaw)away,ifitwillnotgiveway,”etc.Seetheprecedingnote.

[←310]Hereuse is tobemadeof thesameformerdoctrine intheconflictofconsciencewithsin.Guilt, specifically theguiltof revengingwrath, is thehandlebywhich, in thisconflict, sinoffers to take hold of the believer as it did of David, Psalm 40.12. In that Psalm, DavidspeaksasatypeofChristonwhomtheguiltoftheelect’ssinwaslaid.“Now,inrespecttothat guilt, the strength of sin is the law, or Covenant of Works, with its cursing andcondemningpower.Butforbelievers,sincetheyaredeliveredfromthelaw,thatstrengthofsinisgone;theyarefreefromtheguiltofsin,andthecondemningwrathofGod.”Westm.Confess.,chap.20.art.1.—from“therevengingwrathofGod,andthatisperfectlyinthislife.”Larg.Cat.quest.77.Fromthisitnecessarilyfollowsthatsin,inthisattack,canneverprevailorreallyhurt theminthispoint,sincethereneither is,norcantherebe,anysuchguiltremainingonthem.Howsinmayotherwiseprevailagainstabeliever,andwhathurtitmaydo tohim inother respects, theauthorexpressly teacheshereandelsewhere. In themannerofexpression,hefollowsfamousdivineswhosenamesarehonouredinthechurchofChrist.“Godsaystome,Iwillforgiveyouyoursin,norshallyoursinshurtyou.”Luther,Chos.Serm.p.40.—“BecauseJesusChristhas,byoneinfiniteobedience,madesatisfactiontotheinfinitemajestyofGod,itfollowsthatmyiniquitiescannomorefrayortroubleme,myaccountsbeingassuredlyrazedbythepreciousbloodofChrist.”Beza,Confess.,point4.art. 10.— “Evenas the viper thatwasonPaul’shand, though thenatureof itwas to killquickly,yetwhenGodcharmedit,youseeitdidnothurthim.Soitiswithsin:thoughitisinus,andthoughithangsonus,yetitsvenomistakenaway;itdoesnothurtorcondemnus.Dr.PrestonOnFaith, p. 51.Hear the languageof theSpirit ofGod,Luke 10.19; “Andnothingshallbyanymeanshurtyou.”—“Nothingshallhurttheirsouls,astothefavourofGod,andtheireternalhappiness,”saystheauthoroftheSupplementtoPoole’sAnnot. ontheText.

[←311]TheTenCommandments.

[←312]Byyourownconscience.

[←313]Seepage153,note.

[←314]Theauthorteachesherethatthematterof theLawofWorks,andof theLawofChrist, isone:namely,theTenCommandments,commonlycalledtheMoralLaw.—Seep.28,note.AndthislawoftheTenCommandmentswasgivenbyGod,andsoitisofdivineauthority,tobearuleofrighteousnessformentowalkby;itisatrueruleagreeableinallthingstothedivine nature and will; it is an eternal rule, indispensable, to continue forever withoutinterruptionforanyonemoment;andifisforallmen,goodandbad,saintsandsinners,ofall nations, Jews and Gentiles, at all times, in all ages; it is from the moment of man’screation,beforethefallandafterthefall;thusitisbeforetheCovenantofWorks,undertheCovenantofWorks,andundertheCovenantofGraceinitsseveralperiods.Thusheassertsthisgreattruth,intermsusedbyorthodoxdivines,butwithagreatervarietyofexpressionthanisgenerallyusedonthistopic,whichservestoinculcateitallthemore.Andspeakingof the Ten Commandments, he declares in these words, “That Christ has not deliveredbelieversinanywayfromthemotherthanastheyaretheCovenantofWorks.Thescopeofthispartof thebook is toshowthatbelieversought toreceive themas theLawofChrist,whomwe believe to be with the Father, and theHoly Ghost— the eternal Jehovah, theSupreme,themostHighGod;andconsequentlytoreceiveitasalawhavingacommandingpower and binding force on the believer, from the authority of God and not as a simplepassiverule, likeaworkman’srule, thathasnoauthorityoverhimtocommandandbindhimtofollowitsdirection.No,ourauthoraknowledgestheTenCommandmentstobealawfor believers as well as others, again and again commanding, requiring, forbidding,reproving,andcondemningsin—alawtowhichbelieversmustyieldobedience,andfencedwithapenaltywhich transgressingbelieversare to fear,asbeingunder the law toChrist.These things are somanifest that it is quite beyondmy reach to conceive how, from theauthor’sdoctrineonthistopic,andespeciallyfromthepassagewearenowupon,itcanbeinferredthatheteachesthatthebelieverisnotunderthelawasaruleoflife;orhowitcanbeaffirmedthathedoesnotacknowledgethelaw’scommandingpowerandbindingforceuponthebeliever,butmakesitasimplepassiveruletohim—unlessthemeaningthattheauthorteachesis,“ThatthebelieverisnotundertheCovenantofWorksasaruleoflife;”or“Thatthelaw,asitistheCovenantofWorks,isnotaruleoflifetothebeliever;andthathedoesnotacknowledgethecommandingpower,andbindingforceoftheCovenantofWorkson thebeliever;” or “That obedience is not commandedof himonpain of the curse, andbounduponhimwith thecordsof the threatofeternaldeath inhell.”Forotherwise, it isevidentthatheteachesthelawoftheTenCommandmentsisaruleoflifetoabeliever,andhas a commanding and binding power over him. Now, if these are errors, the author isundoubtedlyguilty;andifhissentimentsonthesetopicswereproposedinthoseterms,asthethingitselfrequires,nowrongwouldbedonehiminthis.Butitappearsfromwhatisalready said, that these are gospel-truths: and the contrary doctrines all issue out of thewomb of that dangerous position, “That the believer is not set free from both thecommandingandcondemningpowerof theCovenantofWorks,”—whichwasmentionedbefore.Seep.22,note,andp.26,note.

[←315]ThesetextsareadducedtoshowthatthosetowhomthelawoftheTenCommandmentsisgiven, as the Law of Christ, are thosewho have already received life, even life that shallnever end; and that is God’s free gift, before they were capable of doing good works;thereforetheyneednotworkforlife,butfromlife.“TheprefacetotheTenCommandmentsteachesusthatGodistheLord,andourGod,andREDEEMER,andthereforeweareboundtokeepallhiscommandments.”Luke1.74,“Thatwebeingdeliveredoutof thehandsofourenemies,wemightservehimwithoutfear.”—1Pet.1.15,“Ashethathascalledyouisholy,soyoubeholy;becauseitiswritten,BeholyforIamholy.Becauseyouknowthatyouwerenotredeemedwithcorruptiblethings—butwiththepreciousbloodofChrist.”Short.Cat.withtheScripturesatlarge.

[←316]Seepages113,114,notes.TheauthortreatsthispenaltyoftheLawofChristafterwards.

[←317]TodirectthebelieverhowtoreceivethelawoftheTenCommandmentswithapplicationtohimself, he assigns thisdifferencebetween theLawofWorks and theLawofChrist.Theone,namely,theLawofWorks,isthelawoftheTenCommandments;butitissupposedtobedeliveredbyGodasheisCreator,apartfromChrist;andsoGodstandinginrelationtomanonlyasCreatorandnotasRedeemer;theother—namely,theLawofChrist—isthesamelawoftheTenCommandments;butitissupposedtobedeliveredbyGod,notonlyasheisCreator,butalsoRedeemerinChrist.AlthoughthenotionofCreatordoesnot implythatofRedeemer,yetRedeemerimpliesCreator;asGodisRedeemer,heissovereignLordCreator,otherwisewearestill inoursins.Fornooneofinferiordignitycouldremoveouroffence or guilt. But the word of truth secures this foundation of believers’ safety andcomfort;Isa.44.6,24,“ThussaystheLord,theKingofIsrael,andhisRedeemer,theLordofhosts,IamtheFirst,andIamtheLast,andbesidesmethereisnoGod.ThussaystheLord,your Redeemer, andHe that formed you from the’ womb, I am the Lord thatmakes allthings,thatstretchesforththeheavensalone,thatspreadsabroadtheearthbymyself.”—Chap.54.5,“YourMakerisyourHusband.”

Now, the lawof theTenCommandments isgiven in the formerway [asCreator], only tounbelievers,orthosewhoareapartfromChrist;itisgiveninthelatterway[asRedeemer]tobelievers,or thosewhoare inChrist.Andtoprovewhetherthis isavaindistinctionornot,oneneedonlyconsulttheconsciencewhenthoroughlyawakened,whetheritisallthesame,toreceivethelawofthetencommandnientsinthethundersfromMountSinai,orinthestillsmallvoiceoutof thetabernacle; that is, fromanabsoluteGod,or fromaGodinChrist.

It istrue,unbelieversarenotunderthelawastheLawofChrist,andthatistheirmisery:evenasitisthemiseryofslavesthatthecommandsofthemasterofthefamily,thoughthematter of the commands is the same for themand the children, yet they arenot fatherlycommandstothem,astheyaretothechildren;buttheyarepurelymasterly.Andtheyarenot hereby freed from any duty within the compass of the perfect law of the TenCommandments; for these commandsare thematterof theLawofWorks, aswell as thematter of the law of Christ. Nor are they thereby exempted from Christ’s authority andjurisdiction,sincetheLawofWorksishislaw,asheistheSovereignLordCreatorwiththeFather and the Holy Ghost: indeed, and even as Mediator, he rules in the midst of hisenemies,andherulesoverthem,witharodofiron.(Psa2.9;Rev2.27,12.5,19.15).

[←318]ReceivingtheTenCommandmentsatthehandsofChristisopposedhere(1.)ToreceivingthematthehandsofGodapartfromChrist.(2.)ToreceivingthematthehandsofMoses,namely, as our Lawgiver. The first is receiving them immediately from God, without aMediator; and so it is receiving themas theLawofWorks.The second is receiving themfromChrist,thetrueMediator,yetimmediatelybytheinterventionofatypicalone;andsoitisreceivingthemasaLawofMoses,thetypicalMediator,whodeliveredthemfromthearkortabernacle.Itistothis,andnottodeliveringthemfromMountSinai,thattheauthorlooks at here, as evident fromhis ownwords, page 181. The formermanner of receivingthemisnotagreeabletothestateofrealbelievers,sincetheyneverwere,norare,giveninthatmannertobelieversinChrist,butonlytounbelievers—whetherundertheOldorNewTestament.ThelatterisnotagreeabletothestateofNewTestamentbelievers,sincethetrueMediatorhascome,andissealedbytheFatherasthegreatProphettowhomMosesmustgiveway,Mat. 17.5;Acts 3.22. SeeTurretin, loc. 11. q. 24, th. 15.However, not receivingMoses as the lawgiver of theChristian church, carriesnoprejudice to thehonour of thatfaithful servant;nor to receivinghiswritingsas thewordofGod— for theyareofdivineinspiration;indeed,thefundamentaldivinerevelation.

[←319]This plainly concludes that to receive the law of the Ten Commandments from God, asCreatorapartfromChrist,istoreceivethemasthelaw(orcovenant)ofworks;unlessmenfancythatafterGodhasmadetwocovenants,theoneofworks,theotherofgrace,hewillstilldealwiththemneitherintheoneway,northeother.

[←320]CallingtheTenCommandmentsbutthesubstanceofthelawofnature,heplainlyintimatesthat theywerenot thewholeof that law,but that the lawofnaturehadapenalsanction.ComparehisspeakingofthesameTenCommandmentsstillasthesubstanceoftheLawofWorks,andoftheLawofChrist,pages170,171.Indeed,heisnotoftheopinionthatapenalsanction is inseparable from the law of nature. That would put the glorified saints andconfirmedangels inheaven(tosaynothingmore)underapenalsanctiontoo;forwithoutquestion,theyare,andwillremainforever,underthelawofnature.Thetruthis,thelawofnatureissuitedbothtothenatureofGod,andtothenatureofthecreature;andthereisnoplaceforapenalsanction,wherethereisnopossibilityoftransgression.

[←321]TheTenCommandmentsbeingthesubstanceofthelawofnature,arepresentationofGod’simage,andabeamofhisholiness, it isforeverunalterablytobeanecessaryruleoflifetomankind, in all possible states, conditions, and circumstances; nothing but the utterdestructionofhumannature,and its ceasing tobe, coulddivest themof thatoffice, sinceGod isunchanging inhis imageandholiness.Hence,beingaruleof life toAdamandhisposterity, they had no dependence on their becoming the Covenant of Works; but theywould have been that rule, even if there had never been any such covenant: indeed,whatevercovenantwasintroduced,whetherofworksorgrace,whateverformmightbeputupon them, it was still necessary that they remain the rule of life; no covenant, no formwhatever, could ever prejudice their royal dignity. Now, it is not a hard question todeterminewhetherthisstateofthematter,oftheirbeingtheCovenantofWorks—whichwasmerelyaccessorytothem,andmightneverhavebeenatall—isthefirmerfoundationuponwhichtobuildtheirbeingaruleoflife.

[←322]Andwouldhavebeensoalways, tothemall, till theyhadperfectly fulfilledthatcovenant,hadbelieversnotbeendivestedofthatformthroughJesusChrist,theirsurety.Theyremainaruleoflifetothem,butnotundertheformoftheCovenantofWorks;buttounbelievers,theyareandwillstillbearuleoflifeunderthatform.

[←323]Andtothem.OnewillnotthinkitstrangetohearthattheTenCommandmentswereasitwere,razedoutofman’sheartbythefall,ifoneconsidersthespiritualityandvastextentofthem;andthattheywereengravedontheheartofmanintheirperfection,inhiscreationl;andwiththat,theyindicatetheruinbroughtonmanbythefall.Herebyheindeedlostthevery knowledge of the law of nature, if the Ten Commandments are to be reckoned (ascertainlytheyare)thesubstanceandmatterofthatlaw—althoughhedidnotloseittotally;someremainsof itwere leftwithhim.Concerningthese, theapostlespeaks inRom.1.19,20;and2.14,15.Andourauthorteachesexpresslythatthelawispartlyknownbynature;that is, in its corrupt state. See page 181. And here he does not simply say that the TenCommandmentswere razed, though inanother case (page44)he speaks in thatmanner,whereyetitisevidentthathedoesnotquitemeanarazing;buthesays,“Theywere,asitwere, razed.”Butwhat are these remains comparedwith thatbodyofnatural laws, fairlywritten,anddeeplyengraven,ontheheartofinnocentAdam?Iftheywerenot,asitwere,razed,thenwhatneedistheretowriteanewcopyintheheartsoftheelect,accordingtothepromiseofthenewcovenant?“Iwillputmylawsintotheirhearts,andIwillwritethemintheirminds,”Heb. 10.16, and8.10; Jer. 31.33.Whatneedwas there towrite them in thebookof theLord, theBible, inwhich theyweremadeknownagain tous,as theywere toAdamandthebelieving fathers that theauthorspeaksof,byvisionsandrevelations?Thelatterwereasnecessarytothemastheformeraretousforthatend,sincethesesuppliedtheminthelackoftheScriptures.Asforthosewhoneitherhadthesevisionsandrevelationsgiven to them, nor the doctrine taught by them communicated to them by others, it ismanifest that they could have no more knowledge of those laws, than was to be foundamongtheruinsofmankindinthefall.

[←324]AstodeliveringtheTenCommandmentsfromthearkorthetabernacle,seethesenseofit,andtheScripturegroundforit,onpage74,note,andpage83,note.

[←325]Seepage175,note.

[←326]Theformer,isthegiverofthelaw,andthelatteristherestorerofit.

[←327]“Thesewords establishChrist as the only doctor and teacher of his church; the only onewhomhehadentrustedtodeliverhistruthsandwill tohispeople;theonlyonetowhomChristiansaretohearken,”Sup.toPoole’sAnnot.onMat.17.5.

[←328]“Wives,submityourselvestoyourhusbandsastotheLord,”Eph.5.22.

[←329]Whether or not this is sufficient to prove them to be the Law of Christ, having a divine,authoritative, binding power onmen’s consciences, notwithstanding the term “doctrines”usedherebytheauthor,onemayjudgefromthesetexts:Mat.7.28,29,“Thepeoplewereastonished at his doctrine, for he taught them as one having authority, and not as thescribes.”—John7.16,“Mydoctrineisnotmine,butHisthatsentme.”—Heb.1.1-3,“God,who at sundry times, and in diverse manners, spoke in time past to the fathers, by theprophets,hasintheselastdaysspokentousbyhisSon,whomhehasappointedheirofallthings,bywhomalsohemade theworlds;whobeing thebrightnessofhisglory,and theexpressimageofhisperson,”etc.—Mat.27.18-20,“Allpowerisgiventomeinheavenandearth:gotherefore,andteachallnationstoobserveallthingswhateverIhavecommandedyou.”TheoriginalwordintheOldTestament,rendered law,properlysignifiesadoctrine.Hence,Mat. 15.9, “Teaching for doctrines the commandments ofmen,” i.e., the laws andcommandsofmenforthelawsandcommandsofGod.Compareverses4-6.

[←330]Thatis,thelawoftheTenCommandments—commonlycalledtheMoralLaw,asitistheLaw of Christ— neither justifies nor condemnsmen in the sight of God.How can it doeither theoneor theother as such, since tobeunder it, as it is theLawofChrist, is thepeculiar privilege of believers, already justified by grace and set beyond the reach ofcondemnation according to the apostle in Rom. 8.1, “There is, therefore, now nocondemnation for thosewho are in Christ Jesus.” But to say that thismakes the Law ofChristdespicable, is toforgetthesovereignauthorityofGodinhim,hismatchless love indyingforsinners, theendearingrelationinwhichhestandstohispeople,andontheonehand,theenjoymentofactualcommunionandfellowshipwithGod,andthemanyprecioustokensofhislovetobeconferredontheminthewayofclose-walkingwithGod;andontheotherhand,thelackofthatcommunionandfellowship,andthemanyfearfultokensofhisangeragainst themfor their sins. (Seesec. 11.)All thesebelong to theLawofChrist,andtheywillneverbedespicableintheeyesofanygracioussoul;thoughIdoubtifeverhellanddamnationweremore despised in the eyes of others, than they are at this day in whichbelieversandunbelieversaresetsomuchonalevelwithrespecttotheseawfulthings.

As to the point of condemnation, it is evident from Scripture, that no law can condemnthose “who are in Christ Jesus,” Rom. 8.1, 33, 34. And the law, as it is the Covenant ofWorks,condemnsallthosewhoarenotinChrist,butunderthelaw.Gal.3.10;Rom.3.19.And particularly, it condemns every unbeliever, whose condemnation will be fearfullyaggravatedbyhisrejectionof thegospeloffer; thisrejectedofferwillbeawitnessagainsthiminthejudgment;inrespecttowhichourLordsays,John12.48,“ThewordthatIhavespoken,thesameshalljudgehiminthelastday.”Comparechap.15.22,“IfIhadnotcomeandspokentothem,theywouldnothavehadsin;butnowtheyhavenocloakfortheirsin.”Therefore the law, which unbelievers still remain under as a Covenant of Works, willcondemn them with a double condemnation. John 3.18, “He that does not believe iscondemnedalready,becausehehasnotbelieved in thenameof theonlybegottenSonofGod.” And hence it appears that there is as little need of, as there is warrant for, acondemninggospel.TheholyScripturestatesitasthedifferencebetweenthelawandthegospel— the former is theministrationof condemnationanddeath, and the latter is theministrationofrighteousnessandlife.2Cor.3.6-9.CompareJohn12.47,“Ifanymanhearsmywords,anddoesnotbelieve,Idonotjudgehim,forIdidnotcometojudgetheworld,buttosavetheworld.”

As to the point of justification; noman is, nor can be justified by the law. It is true, theNeonomiansorBaxterians,towindarighteousnessofourownintothecaseofjustification,turnthegospelintoalaw,properlyso-called;andtellusthatthegospeljustifiesasalaw,and roundly admit what is the necessary consequent of that doctrine: namely, that faithjustifies,asitisourevangelicalrighteousness,orourkeepingthegospellaw.Itrunsthus:Hethatbelievesshallnotperish.(Gibbon’sSer.Morn.Ex.Meth.p.418—421.)ButtheholyScriptureteaches, thatweare justifiedbygrace,andbyno lawordeed(orworkofa law,properlyso-called)callittheLawofChrist,orthegospellaw,orwhateverlawonepleases;and thereby faith itself, considered as a deed or work of a law, is excluded from thejustificationofasinner,andhasitsplaceinitonlyasaninstrument.Gal.3.11,“ThatnomanisjustifiedbyalawinthesightofGod,isevident.”—Chap.5.4,“Whoeverofyouisjustifiedbyalaw,youhavefallenfromgrace.”—Rom.3.28,“Thereforeweconcludethatamanisjustifiedbyfaith,withoutdeedsofalaw.”Gal.2.16,“Knowingthatamanisnotjustifiedbyworksofalaw.”Ireadalaw,deeds,andworkssimply,becausesotheoriginalwordsusedinthesetextsundeniablysignify.

TothisagreestheWestm.Confess.,chap.11.art.1,“ThesewhomGodeffectuallycalls,he

alsofreelyjustifies,notforanythingwroughtinthem,ordonebythem,butforChrist’ssakealone;notbyimputingfaithitself,theactofbelieving,oranyotherevangelicalobediencetothemastheirrighteousness;but,”etc.Larg.Cat.quest.73.—“Faithjustifiesasinnerinthesight of God, not as if the grace of faith, or any act of it were imputed to him for hisjustification;butonlyasitisaninstrumentbywhichhereceivesandappliesChristandhisrighteousness.West.Confess.,chap.19.art.6.—“Althoughtruebelieversarenotunderthelaw,asaCovenantofWorks,tobejustifiedorcondemnedbyit,yetitisofgreatusetothem,aswellastoothers,inthatasaruleoflife,informingthemofthewillofGodandtheirduty,itdirectsandbindsthemtowalkaccordingly.”FromthislastpassageoftheConfession,twoimportant points plainly offer themselves. (1.) That the law is a rule of life to believers,directingandbindingthemtoduty,thoughtheyareneitherjustifiednorcondemnedbyit.(2.)Thatneitherjustifyingnorcondemningbelongstothelawasaruleoflifesimply,butasaCovenantofWorks.Andthesearetheverypointstaughtherebyourauthor.

[←331]Col.2.14,“Blottingoutthehand-writing,nailingittohiscross.”

[←332]Thatis,raiseouresteemofittothehighestpitch,andgiveitillimitableobedience,ComparethiswithwhatiscitedfromthesameLutherconcerningthelaw,page113.

[←333]AccordingtotheholyScripture,itiscertainthatthelawoftheTenCommandmentshasanirritating effect, whereby the commandments increase sin; and have a condemning andkillingeffect,sothattheyworkcurse,death,andwrath,calledanger(itwouldseem)inthelanguage of our forefathers, when Musculus’ Commonplaces of Christian Religion wastranslated into English (1563). And it is no less certain, that Jesus Christ has deliveredbelieversfromthelawasithastheseeffects,Rom.14.15,“Forifthosewhoareofthelawareheirs, faith is made void, and the promise made of none effect, because the law workswrath.”—Chap.7.5,6,“Forwhenwewereintheflesh,themotionsofsinswhichwerebythelaw,workedinourmemberstobringforthfruituntodeath.Butnowwearedeliveredfromthelawthatweshouldserveinnewnessofspirit,”etc.—Chap.8.2,“Forthelawofthespiritoflife,inChristJesus,hasmademefreefromthelawofsinanddeath.”—Gal.3.13,“Christhasredeemedusfromthecurseofthelaw,beingmadeacurseforus.”IfthentheTenCommandmentshavetheseeffects,notonlyastheyaretheCovenantofWorks,butasthey are the Law of Christ, or a rule of life, then believers are altogether delivered fromthem,whichisabsurdandabominabledoctrine.ThereforeitevidentlyfollowsthattheTenCommandmentshavetheseeffects,onlyastheyaretheCovenantofWorks.Thetruthis,toagracioussoulthestrongestpossibletemptationtoAntinomianism,orcastingofftheTenCommandmentsforgoodandall,wouldbetolabourtopersuadehim,thattheyhavetheseeffects,notonlyas theyare theCovenantofWorks,butas theyare theLawofChrist.Sothat, take themhowhemay, hewill find theynot only have a cursing, condemning, andkillingpower,butalsoan irritatingeffect, increasingsin inhim.Nevertheless,aChristianman,indoingagainstthem(whichisthereverendMusculus’phrase,citedbytheauthoronthefollowingpage)maybeatransgression;foramanmaytransgressthelaw,eventhoughthemotionsofhissinsarenotbythelaw.Andhowsuchaman’ssinningismoreoutrageousthananungodlyman’ssinning,willconvincinglyappearifonemeasurestheoutrageousnessof sinningby theobligations toduty lyingon the sinner, andnotbyhispersonalhazard.Thisisameasuremorebecomingaslavethanason.

[←334]Thus our author has proved, that the law of the Ten Commandments is a rule of life tobelievers;andhasvindicatedLutherandCalvinfromtheoppositeAntinomianerror,ashedoesMusculusalso,inthewordswhichfollow:andthatisfromtheirexpressdeclarations,in theirownwords.Here is the conclusionof thewholematter: to show the judgmentofotherorthodoxProtestantdivinesonthistopic,againsttheAntinomians,itwillnotbeamisstoadduceapassageoutofasystemofdivinitycommonlyputintothehandsofstudentsnotvery many years ago, I am sure. “It is one thing (says Turretin, disputing against theAntinomians)tobeunderthelawasacovenant;andanotherthingtobeunderthelawasaruleoflife.Intheformersense,Paulsays,‘Thatwearenotunderthelaw,butundergrace,’Rom.6.14,asto itscovenantrelation,curse,andrigour;but inthe lattersensewealwaysremainboundtoit,thoughforadifferentend.Forinthefirstcovenant,manwastodothistotheendthathemightlive;butintheother,heisboundtoperformthesamething,notthat he may live, but because he lives.” Turretin, loc. 11. quest. 24. thes. 7. View again,Westm.Confess.,chap.19.art.6,thewordsofwhicharecitedpage166.note7.Ourauthor’sconclusionagreeswiththis,namely:Thatbelieversareinnoway,norotherwisedeliveredfromthelawoftheTenCommandments,thanastheyaretheCovenantofWorks,Now,howcan thosewhoopposeAntinomianismon this topic, contradict theauthoron it exceptbyasserting,“Thatbelieversarenotdeliveredfromthelaw,asitistheCovenantofWorks,butthat they are still under the power of the Covenant of Works?” These are principles asopposite to thereceiveddoctrineoforthodoxProtestantdivines,and to theConfessionofFaith,astheyaretothedoctrineofourauthor.

[←335]That is, that the particular precepts of the law of the Ten Commandments, called byMusculus “the substance of the law-covenant,” are disannulled, and are no more to beregarded.

[←336]Thatis,veryunsuitable.

[←337]Thatis,iftheyare(ascertainlytheyare)displeasingtoChrist—mostunsuitable,contrary,andrepugnanttotherighteousnesswhichthebelieverhasreceivedfromChrist—thentheyarebynomeanstobedone.

[←338]These are still the words ofMusculus, adduced by the author to show that that famousdivinewasnoAntinomian;and if theywillnotserve toclearhim,buthemuststillbeonthatside,IapprehendorthodoxProtestantswillbesorryfortheirlossofthatgreatman.Butthoughitisobservedthathespeaksofdoingagainstthethingscommandedinthelaw,butnot against the law itself, there is no hazard: for it is evident that by the law,MusculusunderstandstheCovenantofWorks,orinhisstyle,Moses’scovenant.AndsincehewasnotoftheopinionthatbelieversareundertheCovenantofWorks,norunderthecommandingpowerofthatcovenant,hecouldnotsaythattheysinnedagainstit.However,hestilllooksat theTenCommandments, the substanceof that covenant, to alsobe theLawofChrist,binding the Christianman to obedience. Fromhis saying that “a Christian doing againstthesethings,sinsmoreoutrageouslythanonewhoisunderthelaw,”itindeed,followsthataChristian’ssinismoredispleasingtoGod,anddeservesaheaviercurseinitself;yetinthemeantime, the Law of Christ has no curse annexed to transgressions of it. For sin’sdeserving a curse does not arise from the threatening, but from its contrariety to theprecept;andconsequently,totheholynatureofGod.Thereforeitismanifestthatsindoesnot deserve a curse because a curse is threatened; but a curse is threatened because sindeservesit.Andthesinsofbelieversinthemselvesdeserveaheaviercursethanthesinsofothers.YettheLawofChristdoesnothaveacurseannexedtotransgressionsofit,becausetheheavycurse,deservedbythesinsofbelievers,wasalreadylaidonChristtowhomtheyare united. He bore it for them, and bore it away from them, so that they cannot bethreatenedwithitoveragain,aftertheirunionwithhim.

[←339]Thatis,makeshimanewman.

[←340]Namely,habitually.

[←341]Namely,Christintheheart.

[←342]BecausealltruegraceandacceptabledutyflowfromJesusChrist,dwellinginone’sheartbyhis Spirit; and whatever does not come that way is but a show and semblance of thesethings,Rom.8.9,“IfanymandoesnothavetheSpiritofChrist,heisnoneofhis.”—John15.5, “Without me you can do nothing,” — Chap. 1.16, “And of his fulness we have allreceived,andgraceforgrace.”—Gal.2.20,“Ilive,yetnotI,butChristlivesinme.”—“Thecauseofgoodworksweconfesstobe,notourfreewill,buttheSpiritoftheLordJesuswho,dwellinginourheartsbytruefaith,bringsforthsuchworksasGodhaspreparedforustowalkin.”OldConfess.,art.13—“SogoodworksfollowaseffectsofChristinuspossessedbyfaith.”Mr.JohnDavidson’sCat.p.30.

[←343]HereisachainservingtoleadachildofGodtoassurance,thatheisinthestateofgraceinwhichdutiesandgraces,runningbacktotheirtruespring,soshineafterthetrialofthem,thatonemayconcludeassurancefromthem,astheauthorphrasesit.Andhereit istobeobserved that these words, “outward actions— actions of the mind — habits of grace —justification— faith—embracingChrist,” in theprogressof their trial,are tobe taken intheirgeneralnotion,agreeingbothtowhatistrueandwhatisfalseineachparticular—asfaithfeignedandunfeigned,justificationrealandimaginary,gracecommonandsaving,etc.Forthespecialnatureoftheseisstillsupposedtobeundeterminedastothepersonundertrial,untilhecometotheendofhistrial.Thisisevidentfromthenatureofthething;anditis evident from the author’swords too, in the sentence immediately preceding,where hesays,“Ifhepitches[i.e.,dependsorrests]uponhisgraces,or rathergifts;”hemakes thiscorrectionbecause the formerword isordinarilyrestricted tosaving grace,and the latter(gifts)notso.Henceitappearsthattheauthorwasfarfromimaginingthatamanmusthavetheassurancehespeaksof,beforehecanconcludeitfromhisgracesorduties.

Therearefivelinksinthischain.Thefirstisoutwardactions,orworksthataremateriallygood, flowing fromthe inwardactionsof themind:otherwise theyarebutpiecesofgrossdissimulation, as was the respect and honour given Christ by theHerodians and others,whentheyaskedhimifitwaslawfultogivetributetoCaesar.Mat.22.16-18.Thesecondistheseactionsofthemind,flowingfromthehabitsofgracewithintheman;otherwisetheyarebutfairflowerswhich,“becausetheyhavenoroot,witheraway,”Mat.13.6;theyliketheIsraelites in theirseeking, returning, inquiringafter,andrememberingGodonlywhenheslewthem,Psalm78.34-37.Thethirdisthosehabitsofgracewithinthemanflowingfromhis justification; otherwise they are but the habits of common grace, or of mere moralvirtuestobe foundinhypocriticalprofessorsandsoberheathens.The fourthis theman’sjustification, flowing from his faith; otherwise it is but the imaginary justification ofPharisees, Papists, and legalists who justify themselves. Luke 16.15. The fifth is his faithgivenbyChrist,andembracingChrist:otherwiseitisbutfeignedfaithwhichneverknitsthesoultoChrist,but leavesthemaninthecaseof thefruitlessbranchwhichis tobe“takenaway,”John15.2.

Thischainisnotofourauthor’sframing,butisaScripturalone.1Tim.1.5,“Now(1.)theendof thecommandment ischarity (2.)outofapureheart (3.)andofagoodconscience(4.)andoffaith(5.)unfeigned.”—“Inwhichtheapostleteachesthatobediencetothelawmustflowfromlove,andlovefromapureheart,andapureheartfromagoodconscience,andagoodconsciencefromunfeignedfaith;thushemakestheonlyrightchannelofgoodworks.”Westm. Conf., Practical Use of Saving Knowledge; tit., “The third thing requisite toevidence true faith is thatobedience to the lawruns in therightchannel; that is, throughfaithinChrist.”

Ifoneexamineshimselfbythisinfalliblerule,hecannotsafelytakehisobedienceasamarkor evidence of his being in the state of grace, until he runs it up to his faith, embracingChrist.Butthenfindingthathisfaithmadehimagoodconscience,andhisgoodconscienceapureheart, andhispureheartproduced love, fromwhichhisobedience flowed; in thatcase,hisobedience isa truemark thathis faith isunfeigned.Fromthishemayassuredlyconclude that he is in the state of grace. Our author’s method being a copy of this, theobjectionsagainstitmustaffectboth.

Letussuppose twomenput themselvesona trialof theirstateaccording to thismethod,andsettleonsomeexternaldutiesoftheirs,orsomegraceswhichtheyseemtodiscerninthemselvesastothesubstanceofit—thoughasyettheydonotknowthespecificnatureofit,namely,whethertheyaretrueorfalse.

Theonefindsthathisexternaldutiesdidnotproceedfromtheinwardactionsofhismind;oriftheydid,yettheseactionsofhisminddidnotproceedfromhabitsofgraceinhim;oriftheydidproceedfromthese,yet thesedidnot flowfromhis justification,or(which is thesamething) theydidnot followuponthepurgingofhisconscience;or if theydid,yethisjustificationorgoodconscience,suchastheyare,didnotproceedfromhisfaith;oriftheydidproceedfromit,yethisfaithdidnotembraceChrist,andconsequentlyitwasnotofthespecialoperationofGod,norwasitgiventohimbyChristinhim,byhisSpirit.Inalloranyofthesecases,itisplainthattheexternalduties,orthe[so-called]graces,whichhesettledon,cannotbetruemarksfromwhichhemayconcludeheisinastateofgrace.

Theotherfindsthathisexternaldutiesdidindeedflowfromtheinwardactionsofhismind,andtheseflowedfromhabitsofgraceinhim,andtheseagainflowedfromhisjustificationorgoodconscience, and thatwas fromhis faith, andhis faithembracedChrist.Here twothingsareobservable: (1.)Thatneither thedutiesnor thegracessettledon,couldbesuremarkstohimbeforehecametothelastpoint,inregardtotheflawthatpossiblymightstillbe found in the immediate ormediate springs [i.e. source ormotivations] of them. Andtherefore the looking, mentioned by the author, is indeed a progressive knowledge anddiscovery; but it is still unclear and uncertain till one comes to the end, and the wholeevidenceisputtogether.Thisishowitisinsearchingoutsomeabstrusepointbyobservingthedependenceandconnectionthatthingshaveonewithanother.ThereforeourauthorbynomeanssupposesthatImustknowcertainlythatIaminChristandjustified,andthatmyfaithisgiventomebyChrist,beforethesedutiesorgracescanbetruemarksorevidencestome.(2.)ThatthemanperceivinghisembracingofChrist,astothesubstanceoftheaction,isassuredofthesavingnatureofit(namely,thatitisafaithunitinghimtoChrist,andgiventohimbyChrist inhim)by the trainof effectshe seeshave followed it, according to theestablished order in the Covenant of Grace: 1Tim. 1.5, From these effects of his faithembracingChrist,whatmighthavedeceivedhim,wasall alonggradually removed in theprogress.Thusheisindeedsentbacktothefruitsofhisfaithfortruemarksandevidencesofit;butheissentbacktothemasstandingclearnowinhisregress,thoughtheywerenotsoinhisprogress.Andatthisrate,heisnotlefttoruninacircle,buthehasacomfortableendofhisself-examination,beingassuredbyhisdutiesandgraces,whicharethefruitsofhis faith, that his faith is unfeigned, and that he himself is in the state of grace. Aboutplacingfaithbeforethehabitsofgrace,seep.210note.

[←344]Wewouldhavenoneed for the lawwrittenoutsideus, if—aswearespiritual inpart, inrespecttothesanctificationbeguninus—wewereperfectlyandaltogetherspiritual,bothinbodyandsoul.But that isnot tobeexpected till theresurrection; that iswhenwhat isnow “sownanatural body, is raised a spiritual body,” 1Cor. 15.44;being re-united to thespiritorsoul“madeperfectatdeath;”Heb.12.23—therefore,fromthemomentofdeath,itnolongerneedsthelawwrittenoutsideit.

[←345]Andletusconsideroneanotherinordertostiruploveandgoodworks,(Heb10:24)

[←346]Thatis,respectingbelievers.

[←347]Written.

[←348]Theydonothavethelawwrittencompletelyandperfectlyintheirhearts.

[←349]This Antinomian principle, That it is needless for a man, perfectly justified by faith, toendeavour to keep the law and do good works, is a glaring evidence that legality is soengrainedinman’scorruptnature,thatuntilamantrulycomestoChristbyfaith,thelegaldispositionwillstillbereigninginhim,lethimturnhimself intowhatevershape,orbeofwhatever principles hewill in religion.Even thoughhe runs intoAntinomianism, hewillcarryalongwithhimhislegalspirit,whichwillalwaysbeaslavishandunholyspirit.Heisconstrained,astheauthorobserves,todoallthathedoesforfearofpunishment,andhopeofreward;andonceitisfixedinhismindthatthesehaveceasedinhiscase,hestandsstilllikeaclockwhentheweightsthatmadehergoareremoved,orlikeaslavewhenheisinnohazardofthewhip—therecanbenogreaterevidenceofloathsomelegalitythanthis.

[←350]ItisnotthescopeordesignofNeophytushere,toshowwhattheessenceoffaithconsistsof,nortogiveadefinitiontoit.Butsupposeitwasso,hisdefinitionfallsconsiderablyshortofsomegivenbyfamousorthodoxProtestantdivines,yes,andchurchestoo.Seethenoteonthedefinitionoffaith.IrepeathereMr.JohnDavidson’sdefinitiononly:“FaithisaheartyassurancethatoursinsarefreelyforgivenusinChrist.”Fromthis,onemayclearlyseethatatonetimeitwasnotreckonedanabsurditythatone’sjustificationwasmadetheobjectofone’sbelief.ForunderstandingthisancientProtestantdoctrine,grownalmostquiteoutofkenwithunlearnedreaders,IwilladduceapassageoutofWendeline’sChrist.Theol.lib.1.cap.24,p.542,543.Hepresents thePopishobjection thisway: “Justifying faithmustgobeforejustification;butthefaithofspecialmercydoesnotgobeforejustification;ifitdid,itwouldbefalse.Foratthatrate,amanwouldbelievethathissinsareforgiven,whichasyetarenot forgiven, since theyarenot forgivenexceptby justification.Therefore the faithofspecial mercy is not justifying faith.” In answer to this, he denies the second of thesepropositions,withitsproofs,andconcludesinthesewords:“Justifyingfaith,therefore,hasforitsspecialobject,forgivenessofsins,future,present,andpast.”Heexplainsitthisway,“Bythe faithofspecialmercy,because itgoesbefore justification,amandoesnotbelievethat his sins are forgiven already, before the act of believing.” This, by the by, is theAntinomian faith, justifying only declaratively.What follows is the true doctrine of faith:“Butheshallhaveforgivenessofsins:intheveryactofjustification,hebelievesthathissinsare forgiven him, and so he receives forgiveness; after justification, he believes the pastapplication,”namely:forgiveness;thatis,thathissinsarenowalreadyforgivenhim.

ButthedesignofNeophytusistomakeaprofessionofhisfaith,andbyanargumentdrawnfromChristianexperience, to refute theAntinomianpretended faithwherebya sinner, atfirst brush, believes his sins are already forgiven him, before the act of believing; andthereafterhehasnoregardtoholinessoflife.ThisisplainevidencethatthispersuasionisnotofGod.Andinoppositiontoit,thisprofessionismade,consistingofthreeparts:

(1.)Heprofessesthathebelieveshimselftobejustifiedandacquittedfromallhissins;andthis is the belief of the past application, after justification, which we heard before fromWendeline.ForwehavealreadyfoundNeophytusbroughttofaithinChrist,andthematchbetween Christ and him is declared to bemade, though his faith was accompanied withfears, p. 150. And now he finds his faith grown up in some smallmeasure to the heightwhich Antinomista pretended his faith to be at, namely, believing himself to be alreadyjustified.Butwiththisheintimatesthathisfaithhadnotcometothispitchallofasudden,asAntinomista’shaddone,p.94-97; rather itwas some timeafterhebelieved,beforehethusbelieved.Andnow,indeed,hisbelievingthus,onlyinsomesmallmeasure,washissin,anditarguedfortheweaknessofhisfaith.Butsuchaman’sbelievinginanymeasure,greator small, that he was justified and acquitted from all his sins,must be commended andapprovedunlesswewouldbringbackthePopishdoctrineofdoubting.

(2.)Heprofessesthattherefore—sincehewasjustified,andbelievedhimselftobeso—hehad no need to avoid evil for fear of punishment, nor to do good for hope of reward.Antinomista,pretendingtothislikewise,hadcastoffallcareofkeepingthelaworofdoinggoodworks,havingnootherprincipleofobediencewithinhim.Thisdoesnotatalllooktopunishments and rewards, improperly so-called; that is, to fatherly chastisements andfavours,whichtheauthortreatsexpresslyafterwards.Butitisplainlymeantofrewardsandpunishmentstakeninapropersense,asflowingfromthejusticeofGod,remunerativeandvindictive, andproceedinguponourworks, goodand evil; andparticularly it ismeant ofheavenandhell.This is thesense inwhichthatphrase iscommonlyusedbydivines;andthatitistobetakensohereisevidentfromitsbeinginferredfromhisjustification,which

indeed leavesnoplace for fearofpunishmentandhopeofreward in the lattersense:butnotsointheformersense.AnditappearsNomistaunderstooditthus,asitwillafterwardsappear,p.200.

(3.) He professes. That he was so far from being less inclined to duty, that he believedhimselftobefullyjustified,andthatthefearofpunishmentandhopeofrewardwereceasedinhiscase;that,onthecontrary,hefoundashisfaithgrew,thathislovetoandreadinessfor a holy life grew: he was more willing, and more desirous to do the Lord’scommandmentsthanhehadbeenbeforehisfaithwasadvancedtothatpitch.Andinthis,Iconceive, the experience of the saints will not contradict him. Thus he gives a plaintestimonyagainsttheAntinomianfaith.

[←351]Namely, the faith of specialmercy, or a faith of particular application,withoutwhich, ingreaterorlessermeasure,itisnotsavingfaith.

[←352]Seepage144,note.

[←353]HissoulrestingonChrist,whomhehasreceivedforsalvation.

[←354]ThusheconceivesofGodaccordingtothemeasureofhis faith,orofhissoul’srestingonChrist,whichallowsforvariousdegrees.

[←355]Seepage144,note.

[←356]Aman’sbelievingGod’slovetowardhimiswovenintotheverynatureofsavingfaith,ashasalreadybeen shown.Therefore,whateverhumiliation, compunction, sorrow,andgrief forsingoesbeforeit,theymustbebutlegal,beingbeforefaith,“withoutwhichitisimpossibletopleaseGod,”Heb.11.6.

[←357]Thebeliefofwhich,insomemeasure,isincludedinthenatureoffaith.—SeeDoteonthedefinitionoffaith,andp.192,note.

[←358]This is the springing up of the “seeds of repentance put into the heart in sanctification,”Larg.Cat.q.75;aworkofsanctifyinggrace,acceptabletoGod;thecursebeingtakenoffthesinner,andhispersonacceptedintheBeloved,andlikethemourningandrepentingofthatwomaninLuke7.47,“who,havingforgivenhermuch,lovedmuch.”Thereisaninseparableconnectionbetweenthisrepentanceandpardonofsin,sothatit isofsuchnecessitytoallsinners, thatnonemayexpectpardonwithout it.Westm.Confess., chap. 15. art.3.—Seealsop.146,note.

[←359]Thiscanhavenoreferenceatalltothemotivesofabeliever’sobedience,unlessbelievers,aswellasunbelievers,aretobereckonedundertheCovenantofWorks;foritismanifestthattheauthorspeakshereofonlythosewhoareunderthatcovenant.Butonthecontrary,ifamanisundertheCovenantofWorks,calledthelaw,inthestyleoftheHolyGhost,thenheisnotabeliever,butanunbeliever,Rom.6.14,“Sinshallnothavedominionoveryou;foryouarenotunderthelaw,butundergrace.”Thisreasoningproceedsonthisprinciple:Thatthose who are under the Covenant ofWorks, and only they, are under the dominion orreigning power of sin. And if men, being under the Covenant of Works, are under thedominionof sin, then it is evident that theyarenotbelievers, butbond-servants, evidentthat the love of God does not dwell in them, but corrupt self-love reigns in them. Andtherefore, they are constrained to the good they do, by fear of punishment and hope ofreward,agreeabletothethreateningandpromiseofthebrokenCovenantofWorkswhichtheyareunder.Thattheirobedienceconformtotheirstateandcondition,isbutservile;nobetter than it is here described to be, having only the letter, but not the spirit of trueobedience,which,beforeanymancanattaintoit,hemustbesetfreefromtheCovenantofWorks,astheapostleteaches;Rom.7.6,“Butnow,wearedeliveredfromthelaw,thatbeingdeadtowhatwewereheldin,weshouldserveinnewnessofspirit,andnotintheoldnessofthe letter:” and finally, that as is the condition and the obedience of those under theCovenantofWorks,soshalltheirendbe,Gal.4.30,“Castoutthebond-womanandherson:forthesonofthebond-womanshallnotbeheirwiththesonofthefreewoman.”

[←360]Thatis,tilltheemptyvineisfilledwiththeSpiritfromJesusChrist,itwillneverbringforthfruittohim.Tillamanonceeatsbyfaith,hewillneverworkrightly.Theconsciencemustbepurgedfromdeadworks,otherwiseoneisnotinafitstate“toservethelivingGod,”Heb.9.14.TheCovenant ofWorks says to the sinner,who is yetwithout strength, “Work, andthenyou shall be filled;”but theCovenantofGrace says tohim, “Be filled, and thenyoumustwork.”AnduntiltheyokeoftheCovenantofWorksistakenoffaman’sjaws,andfoodisgiventohim,hewillnevertakeonandbeartheyokeofChristacceptably.

[←361]Thewordsco-action andcompulsion signify one and the same thing,namely: forcing; sothattoworkwithouttheco-actionorcompulsionofthelaw,istoworkwithoutbeingforcedtoitbythelaw.

Onewouldthinkitsoveryplainandobvious,thatthewayhowthelawforcesmentowork,isbytheterrorofthedreadfulpunishmentwhichitthreatensincaseofnotworking.Itonlydarkens the matter to say that the co-action or compulsion of the law consists in itscommanding and binding power or force. This must be meant of the commanding andbindingpoweroftheCovenantofWorks,orofthelaw,asitistheCovenantofWorks.Foritcannot mean (as these words seem to bear) that power which the law of the TenCommandments, as a rule of life, has overmen to bind them to obedience. I think, theimpartialreaderisbythistimeconvincedthattheauthordoesnotdenythatbelieversarestill under this law; for to call it co-action or compulsion is contrary to the commonunderstandingandusageofthesewordsinsociety.Atthisrate,onewouldhavetosaythatthe glorified saints and angels (to ascend no higher), as creatures of God, under thecommandingandbindingpoweroftheeternalruleofrighteousness,arealsocompelledandforced to theirobedience;and thatwhenwepray, “Yourwillbedoneonearth, as it is inheaven,”wewould be praying to be enabled to obey thewill ofGod, as the angels do inheaven,byco-actionandcompulsionintheheightofit.Forsurelytheangelshavethesenseof the commandingandbindingpowerof the eternal ruleof righteousnesson them, in adegreefarbeyondwhatanybelieveronearthhas.Thereforethatexpositionoftheco-actionor compulsion of the law, which puts believers under the law’s coaction or compulsion,amountstojustwhatwemetwithbefore:namely,thatbelieversareunderthecommandingpower (at least) of the Covenant ofWorks, having obedience bound upon themwith thecordsofhell,orunderthepainofthecurse.Accordingly,thecompulsionofthelawismoreplainlydescribedtobeitsbindingpowerandmoralforce,whichitderivesfromtheawfulauthority of the sovereign Lawgiver commanding obedience to his law, and threateningdisobedience with wrath, or with death, or hell. And so our author is blamed for notsubjectingbelieverstothiscompulsionofthelaw.

IntheprecedingparagraphhehadshownthattheobedienceofunbelieverstothelawoftheTen Commandments is produced by the influence on them of the law (or covenant) ofworks,forcingorconstrainingthemtoitbythefearofthepunishmentwhichitthreatens.Thus, theywork by the co-action or compulsion of the law, orCovenant ofWorks, beingdestituteoftheloveofGod.HereheaffirmsthatonceamanisbroughttoChrist,havingthesanctifyingSpiritofChristdwellinginhim,andbeingendowedwithfaiththatpurifiestheheart, andwith love that is strong as death, he is enabled towork freely, andof his ownaccord,withoutthatco-actionorcompulsion.

This is thedoctrineof theholyScripture.Psalm51.12, “Upholdmewithyour free spirit.”CompareGal.5.18,“But ifyouare ledbytheSpirit,youarenotunderthelaw.”SoPsalm110.3,“Yourpeopleshallbewilling inthedayofyourpower.”Compare1Pet.5.2,“Notbyconstraintbutwillingly.”Andbelieversaredeclaredtobe“notunderthelaw,”Rom.6.14.—“Tobemadefreefromthelawofdeath.Nottohavereceivedthespiritofbondageagaintofear,butthespiritofadoption,”Chap.8.2,15.Howthencantheystillbeundertheco-activeand compulsive power of the law, frightening and forcing them to obedience by itsthreateningsoftheseconddeath,oreternalwrath?

And it is evident that this is the received doctrine of orthodox divines, which might beattestedbyacloudofwitnessesifthenatureofthisworkpermitted.“Nottobeunderthelaw,” says Luther, “is to do good things, and abstain from wicked things, not throughcompulsionofthelaw,butbyfreelove,andwithpleasure.”Chos.Ser.20.p.232.

“Thesecondpart(i.e.,ofChristianliberty)is,”saysCalvin,“thatconsciencesobeythelaw,notascompelledbythenecessityofthelaw,butbeingfreefromtheyokeofthelawitself,theyobeythewillofGodoftheirownaccord.”Instit.book3.chap.19,sec.4.

“Wewoulddistinguishbetween the law considered as a law, and the law considered as acovenant.Alawnecessarilyimpliesnomorethan(1.)Todirect.(2.)Tocommand,enforcingthat obedience by authority. A covenant further necessarily implies promisesmade uponsomecondition,orthreateningsaddedifsuchaconditionisnotperformed.Thefirsttwoareessentialtothelaw;thelasttwo,astobelievers,aremadevoidthroughChrist.Inthissenseitissaidthatbyhimwearefreedfromthelawasacovenant;sothatbelievers’livesdonotdepend on the promises annexed to the law, nor are they in danger by the threateningsadjoinedtoit.”DurhamontheCommands,p.4.

“Whatanewcreaturedoes,inobservanceofthelaw,isfromnaturalfreedom,choice,andjudgment,andnotbytheforceofanythreateningsannexedtoit.”Charnock,vol.ii.p.59.

SeeWestminsterConfession,chap.20,art.1,ofwhichafterwards.

And that text in 1Tim. 1.9, “The law is not made for a righteous man,” is generallyunderstoodthusbydivines,critics,andcommentators:thelawthreatening,compelling,andcondemning,isnotmadeforarighteousman,becauseheispushedforwardtodutyofhisown accord, and he is no longer led by the spirit of bondage, and fear of punishment.”Turret.,loc.2,q.24,th.8.—“BythelawistobeunderstoodtheMoralLaw,asitisarmedinstingsandterrors, torestrainrebellioussinners.By therighteousman ismeantone inwhomaprincipleofdivinegraceisplanted,andwho,fromtheknowledgeandloveofGod,chooses the things that are pleasing to him. As the law has annexed so many severethreateningstothetransgressorsofit,itisevidentthatitisdirectedtothewicked,whowillonly be compelled by fear from an outrageous breaking of it.” Continuation of Poole’sAnnotationsontheText.“Thelawisnotforhim,asamastertocommandhim,toconstrainhimasabondman.”LodovicdeDieu.“Thelawdoesnotcompel,presson,frighten,lieheavyupon,andpunisharighteousman.”Strigelius.—“Itdoesnotlieonhimasaheavyburden,compellingamanagainsthiswill,violentlypressinghimon,andpushinghimforwards;itdoesnotdrawhimtoobedience;butleadshim,beingwilling.”Scultetus—“Forofhisownaccordhedoesright.”Castalio,apudPol.Synop.inLoc.

[←362]Itisametonymyfromtheeffect,thatis,lovemakesmedoitinthatmanner,asamanthatiscompelled;thatisthemeaningofit.Soithasthesameeffectthatcompulsionhas,thoughthereisnothingmoredifferentfromcompulsionthanlove.”Dr.Preston,ibid.p.29.

[←363]Ifoneconsidersthatthedriftandscopeofthiswholediscourse,fromp.192,istorevealthenaughtiness of Antinomista’s faith, observed by Neophytus, one may perceive that byquotingTowne(theAntinomian)onthattopic,theauthor’givesnomoregroundtosuspecthimselfofAntinomianism—thoughhecallshimanevangelicalman—thanaProtestantgivesinpointofPopery,byquotingCardinalBellarmineagainstaPapist,thoughwiththathe calls him a Catholic. And the epithet given to Towne, is so far from being a highcommendationthat,really,itisnoneatall;for,thoughboththeseepithets,thelatteraswellas the former, are in themselves honourable, yet in these cases, a man speaking in thelanguageofhisadversary,theyarenotatallso.EvangelistacouldnothelpbutrememberthatAntinomistahadtoldhimroundly,“Thathehadnotbeensoevangelicalassomeothersin the city,which caused him to leave hearing him, to hear them,” i.e., those evangelicalmen.Andwhymighthenotgivehimasoundnotefromoneofthoseevangelicalmen,evenunderthatcharacter,soacceptabletohim,withoutrankinghimselfwiththem?

[←364]Seep.197,note,andthefollowingone.

[←365]Asforwhatconcernsthehopeofheaven,theauthorpurposelyexplainsthatmatter(p.205)thathewouldnothaveanybelievertoavoidevilordogoodforfearofhell.Themeaningofthisisplainlythis:youbeingabelieverinChristoughtnottoavoidevilanddogood,forfearyouwill be condemned and cast into hell. So far as a believer does so, the author justlyreckonshisobedienceaccordinglyslavish.Thisisthecommonunderstandingandsenseofsuchaphrase,suchaswhenwesay,Theslaveworksforfearofthewhip.Somemenabstainfromstealing,robbing,andthelike,forfearofthegallows;theyavoidevil,notfromloveofvirtue,butforfearofpunishment,astheheathenpoetsaysofhispretendertovirtue,

Oderuntpeccarebonivirtutisamore,Tunihiladmittesinteformidinepoenae.

HORAT.Epist.16.

Whichmaybethustranslated:

Hatredofvice,ingeneroussouls,Fromloveofvirtueflows,

WhilenothingviciousmindscontrolsButservilefearofblows.

Thisisquiteanotherthingthantosaythatabelieverindoinggood,oravoidingevil,oughtnot to regard threatenings, nor be influenced by the threatening of death. For thoughbelieversshouldneverfearthattheywillbecondemnedandcastintohell,yettheybothmayandoughttoawfullyregardthethreateningsoftheholylaw:andhowtheyoughttoregardthem, one may learn from theWestm. Confess., chap. 19. art. 6, in these words, “Thethreatenings of it [i.e., of the law] serve to showwhat even their sins deserve; andwhatafflictions they may expect in this life for them, although freed from the curse of itthreatenedinthelaw.”Thustheyaretoregardthem,notasdenunciationsoftheirdoomincase of sinning, but as a mirror in which to behold the fearful demerit of their sin; theunspeakableloveofGodinfreeingthemfrombearingit,hisfatherlydispleasureagainsthisownfortheirsin,andthetokensofhisangertobeexpectedbytheminthatcase.Sowilltheybeinfluencedtoavoidevilanddogood,beingfilledtherebywithhatredandhorrorofsin,thankfulnesstoGod,andfearofthedispleasureandfrownsoftheirFather—thoughnotwithafearthathewillcondemnthem,anddestroytheminhell;thismirrorrepresentsnosuchthing.

Suchafear inabeliever isgroundless.For(1.)Heisnotunderthethreateningofhell,orliabletothecurse.Seep.113,114,notes.Ifhewere,hemustthatmomenthesins,fallunderthecurse.Forsincethecurseisthesentenceofthelaw,passingonthesinneraccordingtothethreatening,adjudging,andbindingovertothepunishmentthreatened.Ifthelawsaytoamanbeforehesins, “In thedayyoueatof it,youshall surelydie,” it says tohim in themomenthesins,“Cursediseveryonethatdoesnotcontinueinallthingswritteninthelaw,to do them.” And because believers sin in everything they do— their very believing andrepentingalwaysbeingattendedwithsinfulimperfections—itisnotpossible,atthisrate,that they can be out fromunder the curse even onemoment; but itmust be continuallywreathedabout theirnecks. It isvain todistinguishbetweengross sinsand lesser sins inthiscase;foraseverysin,eventheleast,deservesGod’swrathandcurse,[Short.Cat.,] soagainstwhomeverthecursetakesplace(andbyvirtueofGod’struth,ittakesplaceagainstallthosewhoarethreatenedwithhelloreternaldeath)theyarecursedforallsins,smallerorgreater:“Cursediseveryonethatdoesnotcontinueinallthings.”Thoughthereisstilladifferencemadebetweengreaterandlessersinsinrespecttothedegreeofpunishment,yetthereisnoneinrespecttothekind.Butnowbelieversaresetfreefromthecurse.Gal.3.13.

“Christhasredeemedusfromthecurseofthelaw,beingmadeacurseforus.”(2.)BytheredemptionofChristalreadyappliedtothebeliever,andbytheoathofGod,heisperfectlysecuredfromthereturnofthecurseuponhim,”Gal.3.13,[seebefore]comparedwithIsa.53.and54.9,“ForthisisasthewatersofNoahtome:forasIhaveswornthatthewatersofNoahshouldnomoregoovertheearth,sohaveIswornthatIwouldnotbeangrywithyou,nor rebuke you.” Therefore the believer is perfectly secured from beingmade liable anymore tohell or eternaldeath.For aman,beingunder the curse is “somade liable to thepains of hell forever.” Short. Cat. (3.) He is justified by faith, and so adjudged to liveeternally in heaven. This is unalterable, “for the gifts and calling of God are withoutrepentance,”Rom.11.29.Andamancanneverstandadjudgedtoeternallife,andtoeternaldeath,atoneandthesametime.(4.)Onegreatdifferencebetweenbelieversandunbelieverslieshere,thatthelatterareboundovertohellandwrath,andtheformerarenot:John3.18,“Hethatbelievesisnotcondemned:buthethatdoesnotbelieves,iscondemnedalready;”notthatheisinhellalready,butboundovertoit.Now,abelieverisstillabelieverfromthefirstmomentofhisbelieving;thereforeitremainstrueconcerninghim,fromthatmomentforever,thatheisnotcondemnedorboundovertohellandwrath.Heisexpresslysecuredagainst it for all time to come, from that moment. John 5.24, “He shall not come intocondemnation.”Andtheapostlecutsoffallevasionbydistinctionsofcondemnationhere,whilehe tellsus inexpress terms, “There isnocondemnation for thosewhoare inChristJesus,”Rom.8.1.(5.)Thebeliever’sunionwithChristisneverdissolved.Hosea2.19,“Iwillbetrothyoutomeforever:”andbeinginChristheissetbeyondthereachofcondemnation,Rom. 8.1. Indeed, being in Christ, he is perfectly righteous forever; for he is never againstrippedofthewhiteraimentofChrist’simputedrighteousness;whiletheunionremains,itcannotbe lost:but tobeperfectly righteous,andyet liable tocondemnationbeforea justJudge,areinconsistent.

NorissuchafearinabelieveracceptabletoGod;for(1.)ItisnotfromtheSpiritofGod,butfromone’s own spirit, orworse;Rom.8.15, “Youhavenot received the spirit of bondageagaintofear;”namely,tofearofdeathorhell.Heb.2.15,“Whothroughfearofdeathwerealltheirlife-timesubjecttobondage.”(2.)ItwasthedesignofsendingChrist,thatbelieversinhimmightserveGodwithout that fear,Luke1.74.That “we,beingdeliveredoutof thehandsofourenemies,mightservehimwithoutfear.”Compare1Cor.15.26,“Thelastenemythatshallbedestroyedisdeath.”AndforthisverycauseJesusChristcame,“Thatthroughdeathhemightdestroyhimthathadthepowerofdeath,thatisthedevil;anddeliverthosewho,throughfearofdeath,wereall their life,”namely,beforetheirdeliverancebyChrist,“subjecttobondage,”Heb.2.14,15.

(3.)Thoughfearisindeedconsistentwithfaith,yetitiscontrarytoit;Mat.8.26,“Whyareyoufearful,youoflittlefaith!”Andcontrarytolovetoo;1John4.18,“Perfectlovecastsoutfear,becausefearhastorment.”—2Tim.1.7,“Godhasnotgivenusthespiritoffear,butofpower,oflove,andofasoundmind.”

(4.)As it isnotagreeable to thecharacterofa father,who isnotarevenging judge tohisownfamily,tothreatentokillhischildrenthoughhethreatenstochastisethem:sosuchafearisnomoreagreeabletothespiritofadoption,norbecomingtothestateofsonshiptoGod,thanforachildtofearthathisfatherissuchaoneastokillhim.Therefore,“thespiritof bondage to fear” is opposed to “the spirit of adoption,wherebywe cry,Abba, Father,”Rom.8.15.

“AdoptionisanactofthefreegraceofGod,wherebyallthosewhoarejustifiedarereceivedintothenumberofhischildren,havehisnameputuponthem,theSpiritofhisSongiventothem(receivethespiritofadoption,Westm.Confess.,chap.12)areunderhisfatherlycareanddispensation,admittedtoallthelibertiesandprivilegesofthesonsofGod,madeheirsofallthepromises,andfellow-heirswithChristinglory.”Larg.Cat.q.74.

“The LIBERTY which Christ has purchased for believers under the gospel, consists in their

freedomfromtheguiltofsin,thecondemningwrathofGod,thecurseoftheMoralLaw,asalsointheirfreeaccesstoGod,andyieldingobediencetohim,notoutofslavishfear,butachild-likeloveandwillingmind.Allofthesewerecommonalsotobelieversunderthelaw.”Westm.Confess.,chap.20,art.1.Bytheguiltofsinhere,mustbeunderstoodobligationtoeternalwrath.Seep.87,note4.

“TheendofChristian liberty is that,beingdeliveredoutof thehandsofourenemies,wemight‘servetheLordwithoutfear.’”Ibid.art.3.

“Theone[namely:justification)equallyfreesallbelieversfromtherevengingwrathofGod,andthatisperfectlyinthislife,sothattheyneverfallintocondemnation.”Larg.Cat.q.77.

“Thoughasoulisjustifiedandfreedfromtheguiltofeternalpunishment;andsothespiritisnomoretobeafraidanddisquietedforeternalwrathandhell.”Rutherford’sTrialandTriumph,etc.Ser.19,p.261.

“Thebelieverhasnoconscienceofsins; that is, inconsciencehe isnot to feareverlastingcondemnation;thatismosttrue.”Ibid.p.266.

Seemoretothispurpose,p.108,note;113,note;197,note.

[←366]Andit isnomarvel thatonewouldhavethemdoso,sincethat iswhatall thechildrenofGodwithonemouthdailyprayfor,saying,“yourwillbedoneonearthasitisinheaven.”

[←367]Thereisagreatdifferencebetweenabeliever’savoidingevilforfearofhell,andhisavoidingitfromthefearofGod,‘‘asabletodestroybothsoulandbodyinhell.”Theformerrespectsthe event as tohis eternal state, the latterdoesnot.To thispurpose, the variationof thephraseinthetextisobservable—“donotfearthosewhokillthebody:”thisnotestheeventastotemporaldeathbythehandsofmen,whichourLordwouldhavehispeoplecometotermswith;butwithrespecttoeternaldeath,hesays,donotfeartheonewhodestroys,but“whoisabletodestroybothsoulandbodyinhell.”Moreover,theformerisaslavishfearofGodasarevengingjudge;thebelieveravoidingsinforfearhewillbedamned:thelatterisareverential fearofGodasofaFatherwithwhomthereisawfuldominionandpower.Theformercarries in itadoubtfulnessanduncertaintyastotheevent,plainlycontrarytotheremedy prescribed in this same case: Prov. 29.25, “The fear of man brings a snare; butwhoeverputshistrustintheLordshallbesafe.”Thelatterisconsistentwiththemostfullassuranceofone’sbeingputbeyondallhazardofhell,Heb.12.28,29,“Thereforereceivingakingdomwhichcannotbemoved,letushavegrace,wherebywemayserveGodacceptably,with reverenceandgodly fear.ForourGod is a consuming fire.”Abeliever,by fixinghiseyes onGodwho is able to destroy both soul andbody in hell,maybe so filledwith thereverentialfearofGod,hisdreadfulpowerandwrathagainstsin,astobefencedagainsttheslavishfearofthemostcrueltyrants,temptinghimtosin;thoughinthemeantimehemostfirmlybelievesthatheispastthatgulf,andcanneverfallintoit,norbeboundovertoit.Forsohehasalivelyrepresentationofthejustdeservingofsin,evenofthatsininparticulartowhichhe is tempted; and sohemust trembleat the thoughtof it, as anevil greater thandeath.Aswhenachildseeshisfatherlashinghisslaves,hecannothelpbuttrembleandfeartooffendhim, sowhenabeliever turnshis eyeson themiseriesof thedamned,hemustraise in himself an awful apprehension of the severity of his Father against sin, even hisown;andcausehimtosayinhisheart,“Myfleshtremblesforfearofyou;andIamafraidofyour judgments,” Psalm 119.120. Thus also he has a view of the frightful danger he hasescaped;lookingbacktoitmustmakeone’sheartshiver,andconceiveahorrorofsin;asinthecaseofapardonedcriminallookingbacktoadreadfulprecipicefromwhichhewastohavebeen thrownheadlong, if apardonhadnot seasonablypreventedhis ruin;Eph.2.3,“Wewerebynaturethechildrenofwrath,evenasothers.”

[←368]Thus,toavoidevilanddogoodforhopeofheaven,istodosoinhopeofobtainingheavenbyourownworks.Andcertainly“thathopeshallbecutoff,andbeaspider’sweb,”Job8.14;forasinnershallneverobtainheavenexceptinthewayoffreegrace;“Butifitisofworks,thenitisnomoregrace,”Rom.11.6.ButourauthornowheredeniesthatabelievermaybeanimatedtoobediencebyeyeingtherewardalreadyobtainedforhimbytheworksofChrist.So indeedtheapostleexhortsbelievers toruntheirChristianrace,“lookingtoJesus,whoforthejoythatwassetbeforehim,”(tobeobtainedbyhisownworks, inthewayofmostpropermerits)“enduredthecross,”Heb.12.1,2.

“Papists,” says Dr. Preston, “tell of escaping damnation, and of getting into heaven. ButScripture gives other motives [namely: to good works]. You are in Christ, and Christ isyours. Consider what he has done for you, what you have by him, what you had beenwithout him, and thus stir yourself up to do for himwhat he requires.”—Abridg. of hisWorks,p.394.

[←369]“Man’schiefendistoglorifyGodandtoenjoyhimforever.”Short.Cat.—“BelieversshallbemadeperfectlyblessedinfullenjoyingofGodtoalleternity.”Ibid.

[←370]Rom.4.16, “Therefore it isof faith, that itmightbebygrace; to theend that thepromise[namely:promiseoftheinheritance,verses13,14,]mightbesuretoalltheseed.”Otherwiseit is not given freely; for “to him thatworks, the reward is not reckoned of grace, but ofdebt,”verse4.18

[←371]Theapostle’sdecisioninthiscaseseemstobeprettyclear:Rom.6.23,“Forthewagesofsinisdeath;butthegiftofGodiseternallife:’’hewouldnothaveuslookatitasthewagesofaservant too. The joining together of both these notions of the reward was, it seems, thedoctrine of the Pharisees;Mark 10.17, “GoodMaster, what shall I do, that Imay inheriteternallife?”AndhowunacceptableitwastoourblessedSaviour,maybelearnedfromhisanswertothatquestion.“ThePapistsconfessthat life ismeritedbyChrist,andit ismadeours by the right of inheritance: so farwe gowith them. Yes, touchingworks, they holdmanythingsincommonwithus;(1.)Thatnoworksofthemselvescanmeriteverlastinglife.(2.)Thatworksdonebeforeconversion,canmeritnothingatGod’shand.(3.)“ThatthereisnomeritatGod’shandwithouthismercy—noexactmeritas thereoften isamongmen.Thepointaboutwhichwedissent isthattothemeritofChristandthefreepromise,theywouldjointhemeritofworksasdonebythosewhoareadoptedchildren.”—BayneonEph.2.8.

[←372]Namely,inthewayoftheCovenantofGrace.

[←373]Our author, rememberingNomista’s bias towards good works, as separated from Christ,remindshimthatChrististheway;andthatthesoul’smotionheavenwardisinChrist;thatis, once a man is united to Christ by faith, he moves heavenward, making progress inbelieving, and does so by influences derived from Jesus Christ, walking in his holycommandments.TheScriptureacknowledgesnootherholinessoflife,orgoodworks.Andconcerningthenecessityofthese,theauthormovesnodebate.Butastotheproprietyofhisexpression,sincegoodworksarekeepingthecommandmentsinthewayinwhichwearetogo, he conceives these worksmay, with greater propriety, be calledwalking in the way,ratherthanthewayitself.ItiscertainthattheScripturespeaksof“walkinginChrist,”Col.2.6,“walkinginhiscommandments,”2Chron.17.4,and“walkingingoodworks,”Eph.2.10;andasthesetermssignifyoneandthesamething,theyareallmetaphorical.Butonewouldthinkcallinggoodworksthewaytobewalkedin,isfurtherremovedfromtheproprietyofexpression,thancallingthemwalkingintheway.Buttheauthorwaivesthisasamatterofphraseology,oronlyamannerofspeaking;hetellsusthatassuredlythesumandsubstance,bothofthewaytoeternalhappiness,andofwalkinginthewaytoit,consists inreceivingJesusChristbyfaith,andinyieldingobediencetohislawaccordingtothemeasureofthatreceiving. In this is comprehendedChrist and holiness, faith and obedience—which areinseparable.AndnonarroweristhecompassofthewayandwalkingmentionedinIsa.35.8,9,“Itshallbecalledthewayofholiness—theredeemedshallwalkthere.”—“Thewayofholiness,ortheholyway(accordingtoanusualHebraism)asitisgenerallyunderstoodbyinterpreters, is thewayleadingtoheaven,saysPiscator;namely, it isbyChrist, faith,andthe doctrine of a holy life.” Fererius apud Pol. Synop. in loc. And now that our author,thoughheconceivesgoodworksarenotsoproperlycalledtheway,asthewalking,yethedoesnotsaythatinnosensetheymaybecalledtheway,butexpresslyassertstheyarethesoul’swalkinginthewayofeternalhappiness.Hecannotjustlybechargedhere(morethananywhereelseinhisbook)withteachingthatholinessisnotnecessarytosalvation,unlessonewouldfirstsaythat,thoughthewayitselftoeternalhappinessisnecessarytosalvation,yetwalkinginthewayisnotnecessarytoit;thiswouldbeAntinomianwithawitness.

[←374]Andnotforanythingwroughtinhimself,ordonebyhimself.p.192.note.

[←375]More accurately, “faith is the chief grace thatunbelievers are to be exhorted to get, andChristianstoexercise.”FaithisnotaconsumablethatChristiansmust“get”repeatedly,asiftheycouldbeaChristianwithout it; it is thegiftofGod(Eph2.8)which justifiesus (Gal2.16).Thesmallestamountcanmovemountains(Mat17.20).Yettheseedofjustifyingfaithmustgrow(2Thes1.3),andbecomeasanctifyingandfruitfulfaiththatweexercise,share,strengthen,andcontinueinbyGod’sgrace(Jas2.22;Phm1.6;Luk22.32;Act14.22;16.5;Rom4.20;2Cor10.15;Col1.23;2.7).

[←376]Thesumofitisthatnoconsiderations,noendeavourswhatever,willtrulysanctifyaman,withoutfaith.However,suchconsiderationsandendeavoursarenecessarytopromoteandadvancethesanctificationofthesoulbyfaith.

[←377]Thatis,transformsorchanges.Rom.12.2,“Betransformedbytherenewingofyourmind.”

[←378]Namely, instrumentally. It cannot be denied that our author places faith before the newprinciplesofactionsinthispassage,andbeforethehabitsofgrace.Andyetitwillnotfollowthat,inhisopinion,therecanbenograciouschangeinthesoulbeforefaith.Whathedoesindeed teach in thismatter, iswarrantedby theplain testimonyof theapostle,Eph. 1.13,“Afteryoubelieved,youweresealedwiththatholySpiritofpromise.”Andwhatthissealingis,atleastastothechiefpartofit,maybelearnedfromJohn1.16,“Andofhisfulnesshaveallwereceived,andgraceforgrace.”Forjustassealingistheimpressionoftheimageofthesealonthewax,sothatthewaxtherebyreceivespointforpointfromtheseal,sobelieversbeing sealedwith the Spirit of Christ, receive grace for grace inChrist,whereby they aremadelikehim,andbearhisimage.Andasitiswarrantedbytheword,soitisagreeabletotheoldProtestantdoctrine,thatweareregeneratebyfaith.Thisisthetitleofthe3dchap,ofthe3dbookofCalvin’s Instit. and it is taught in theOldConfess., art. 3, in thesewords:“RegenerationiswroughtbythepoweroftheHolyGhost,workingintheheartsoftheelectofGodanassuredfaith;”andart.13,inthesewords:“SosoonastheSpiritoftheLordJesus(whichGod’selectchildrenreceivebytruefaith)takespossessionintheheartofanyman,sosoonheregeneratesandrenewsthesameman.”

Nevertheless,Iamnotofthemindthat,eitherintruth,orinthejudgmentofourreformers,orofourauthor,thefirstactoffaithisanactofanunregenerate,thatistosay,adeadsoul.Buttounderstandthismatterrightly,Iconceiveonemustdistinguishbetweenregenerationtakenstrictly,andtakenlargely;andbetweennewpowersandnewhabitsorprinciplesofaction.Regeneration,strictlyso-called, is thequickeningof thedeadsoul,by theSpiritofChrist passively received; and it goes before faith, according to John 1.12, 13, “But to asmanyasreceivedhim,hegavepowertobecomethesonsofGod,eventothosewhobelieveonhisname;whowerebornnotofblood,butofGod.”ThisiscalledbyAmesius,thefirstregeneration,Medul.lib.1,cap.29,sect.6;seecap.26,sect.19.Anditbelongsto,oritisthesame as effectual calling; in the description of this in the ShorterCatechism, one finds arenewing mentioned, whereby sinners are enabled to embrace Jesus Christ; and on thesame subject, the Larger Catechism says, “They, although in themselves dead in sin, arehereby made able to answer his call.” Regeneration taken in a larger sense, andpresupposingtheformer[i.e.,enablingregeneration],isthesameassanctification,wroughtin the soul by the Spirit of Christ, actively received by faith, and so it follows faith. Acts26.18,“Amongthosewhoaresanctifiedbyfaith,thatis,inMe.”Thesubjectsofthis“aretheredeemed, called, and justified.” Essen. Com. cap. 16, sect. 3. And accordingly, in thedescriptionofitintheShorterCatechism,mentionismadeofasecondrenewing,namely,“WherebywearerenewedinthewholemanaftertheimageofGod,andareenabledmoreandmore todie tosin,and live torighteousness.”AndthusIconceiveregenerationtobetaken in the above passages of the Old Confession. This is confirmed by the followingtestimonies: “Being in Christ, we must be new creatures, not in substance, but in thequalitiesanddispositionofourminds,andinthechangeoftheactionsofour lives,allofwhichisimpossibleforthosewhohavenofaith.”Mr.JohnDavidson’sCatechism,page29.—“SogoodworksfollowaseffectsofChristinus,possessedbyfaith,whobeginstoworkinusregenerationandarenewingof thewholepartsandpowersof thesoulandbody.Thisbegunsanctificationandholiness,heneverceasestoaccomplish.Ibid.p.30.—“Theeffect[namely:ofjustification]inherentinus,asinasubject, isthatnewqualitywhichiscalledinherent righteousnessor regeneration.”GroundsofChristianReligion, by the renownedBeza and Faius, 1586, chap. 29, sect. 11. — “that new quality, then called inherentrighteousnessandregeneration,testifiedbygoodworks,isanecessaryeffectoftruefaith.”Ibid.chap.31,sect.13.

Nowinregenerationtakenintheformersense,newpowersareputintothesoul,whereby

thesinner,whowasdeadinsin,isabletodiscernChristinhisglory,andtoembracehimbyfaith. But it is in regeneration taken in the latter sense, that new habits of grace, orimmediateprinciples of actions are given;namely, upon the soul’s unitingwithChrist byfaith.SoEssenius,havingdefinedregenerationtobeputtingspirituallifeinamanwhoisspiritually dead, [compare chap. 14, sect. 11,] afterwards says, “As by regeneration newpowers were put into the man, so by sanctification are given new spiritual habits.”TheologicalVirtues,ibid.cap.16,sect.5.AndastheScripturesareexpress,inthatmenare“sanctifiedbyfaith,”Acts26.18,soistheLargerCatechisminthatitisinsanctificationtheyare“renewed in thewholeman,having theseedsof repentanceunto life,andofallothersavinggraces,putintotheirhearts,”quest.75.

[←379]That is,untilyouarecalledandhave faithfully responded toChrist–untilhe isyour life(Gal2.20).

[←380]Thisman,BernardineOchine,aninfamousapostate,wasatfirstamonk;butasourauthorsays,beingmuchenlightenedintheknowledgeofthegospel,henotonlymadeprofessionoftheProtestantReligion,buttogetherwiththerenownedPeterMartyr,wasesteemedamostfamouspreacherofthegospel,throughoutItaly.Beingindangeronaccountofreligion,heleft Italy byMartyr’s advice; and being greatly assisted by the Duchess of Ferrara in hisescape,hewentfirsttoGeneva,andthentoZurich,andwasadmittedaministerinthatcity.Butrevealinghimselfthere(asSimonMagusdid,afterhehadjoinedhimselftothechurchofSamaria)hewasbanished;andisjustlyreckonedamongtheforerunnersoftheexecrableSocinus. SeeHoornbeck, appar. ad. contr. Soc. page 47.Hence onemay plainly see howtherearesermonsofhiswhichmightsafelyandtogoodpurposebequoted.Andasforthecharactergivenhimbytheauthorhere,ifoneisinhazardofreckoningitanapplause,onemust remember that is no greater than what the apostle gives to those guilty of the sinagainsttheHolyGhost,Heb.6.6,“Thosewhowereonceenlightened,andhavetastedoftheheavenlygift,”etc.,whichIhavenodoubtbutourauthorhadhiseyeupon, ingivingthismanthischaracterverypertinently.

[←381]Thatis,bybelieving,getasavinginterestinChrist;whereasbefore,youhavesetyourself,asitwere,toworkit.SeethenoteontheDefinitionofFaith.

[←382]“Which[headds]ifitdoesnotproceedfromfaith,andisnotsomuchasasoundproofoffaith,muchlesscanitbeanycause todrawthemtobelieve.”—“TheonlyfirmgroundofsavingfaithisGod’struth,revealedinhisword;asisplainlytaught,”Rom.10.17.Ibid.p.20,21.

[←383]Thiscensure,as itnatively followsupon theoverthrowingof thatdoctrine,namely: “Thatholinessof lifemustgobefore faith,andsobe thegroundof it,andproduceandbring itforth;”soitisfoundedonthesetwoancientProtestantprinciples:(1.)Thatthebeliefoftheremissionofsiniscomprehendedinsaving,justifyingfaith;ofwhichseep.192.note,andthenoteontheDefinitionofFaith.(2.)Thattruerepentance,andacceptablereformationoflife,necessarilyflowfrom,butdonotgobeforesavingfaith;ofwhichweseep.144.note,and146.note,Hence itnecessarily follows, thatremissionofsinmustbebelieved,beforetherecanbeanyacceptablereformationoflife;andthatthepreacher’sfearwasgroundless,reformationoflifebeingsocausedbythefaithofremissionofsin,thatitisinseparablefromit:asourauthor teaches in the followingpassages.Calvin’scensure in thiscase is fullyassevere:“Asforthem[hesays]thatthinkthatrepentancerathergoesbeforefaith,thanflowsorspringsforthfromit,asafruitoutofatree,theyneverknewtheforceofit.”Instit.book3. chap. 3. sect. 1.— “Yetwhenwe refer the beginning of repentance to faith,we donotdreamacertainmeanspaceoftime,inwhichitbringsitout:butwemeantoshowthatamancannotearnestlyapplyhimself torepentanceunlessheknowshimself tobeofGod.”Ibid.sect.2.

[←384]Evenso,faithnotonlyjustifiesasinner,butsanctifieshiminheartandlife.

[←385]Ithinkthisexpressionmightverywellhavebeensparedhere.

[←386]“Q. Does not this doctrine [namely: of justification by faith without works] make mensecureandprofane?A.No, for it canonlybe thosewhoare ingrafted intoChristby faiththatwillbringforthfruitsofthankfulness.”Palat.Cat.q.64.

[←387]Rom7:4-6Therefore,mybrethren,youalsohavebecomedeadtothelawthroughthebodyofChrist,thatyoumaybemarriedtoanother--toHimwhowasraisedfromthedead,thatweshouldbearfruittoGod.5Forwhenwewereintheflesh,thesinfulpassionswhichwerearousedbythelawwereatworkinourmemberstobearfruittodeath.6Butnowwehavebeendeliveredfromthelaw,havingdiedtowhatwewereheldby,sothatweshouldserveinthenewnessoftheSpiritandnotintheoldnessoftheletter.

[←388]Awomanmarriedtoasecondhusband,afterthedeathofthefirst,doesthesameworkforsubsistence inthatsecondfamily,whichwasrequiredofherbythefirsthusband;yetshedoesnotdoittonorunderthedeadhusband,buttoandunderthelivingone.Inthesameway,thegoodworksofbelieversarematerially,andonlymaterially,theworksofthelaw,asacovenant(thefirsthusband),whichisnowdeadtothebeliever.Itisinthissenseonlythatthelawistreatedhere.Tomakethegoodworksofbelieversformallytheworksofthelaw,asacovenantandhusband,istocontradicttheapostleinRom.7.4-6,to“makethemdeadlyfruits,dishonourabletoChrist,thesecondhusband,andunacceptabletoGod.”

[←389]Inthatmanner.

[←390]Phi1:27Only letyourconductbeworthyof thegospelofChrist, so thatwhetherIcomeandseeyouoramabsent,Imayhearofyouraffairs,thatyoustandfastinonespirit,withonemindstrivingtogetherforthefaithofthegospel.

[←391]TheAntinomiansenseofallthesepositionsis,nodoubt,erroneousanddetestable,anditisopposed and disproved by our author. The positions themselves are paradoxes bearing apreciousgospeltruth,whichhemaintainsagainstthelegalist;butIdoubtitistoomuchtocallthemallAntinomianparadoxes.Buttocallthemsimply,andbythelump,Antinomianerrors,isshocking:onemightaswellsayitisaPopishorLutheranerror,“Thatthebreadinthe sacrament is Christ’s body;” and that it is a Socinian, Arminian, or Baxterian error,“That a sinner is justified by faith;” for the first four of the paradoxes are as directlyscripturalastheseare; thoughtheAntinomiansenseof theformer isanti-scriptural,as isthePopish,Lutheran,Socinian,Arminian,andBaxteriansenseofthelatter,respectively.Atthis rate, one might subvert the very foundations of Christianity, as might easily beinstructed,ifthereweresufficientcausetoexemplifyithere.HowfewdoctrinesoftheBibletherearethathavenotbeenwrestedtoanerroneoussensebysomecorruptmenorother!Yettheircorruptglosseswillnotwarrantcondemningthescripturalpositionsthemselvesaserroneous.

ThefirstfouroftheseparadoxesarefoundinthefollowingtextsofScripture:

1st.Rom.6.14, “You arenot under the law, but under grace.”—Chap. 7.6, “Nowwe aredeliveredfromthelaw.”

2d.1John3.6,“Whoeverabidesinhimdoesnotsin.”—Verse9,“WhoeverisbornofGod,doesnotcommitsin,andhecannotsin.”

3d.Numb, 23.21, “He has not beheld iniquity in Jacob, nor has he seen perverseness inIsrael.”—Song4.7,“youareallfair,mylove,thereisnospotinyou.”

4th.Isa.54.9,“SohaveIsworn,thatIwouldnotbeangrywithyounorrebukeyou.”

Thecasestandsthus:theseparadoxesmustbesensed,onewayoranother,asagreeabletothe analogy of faith, and so be defended by allwho own the divine authority of the holyScripture.Andasanorthodoxdivinewouldnotcondemnthetwopropositionsmentionedabove,broughtintoillustratethismatter,butclarifyitbygivingasoundsenseofthem,andrejecting the unsound sense — such as, it is true that the bread is Christ’s bodysacramentally;itisfalsethatitishisbodybytransubstantiation,orconsubstantiation;itistruethatsinnersarejustifiedbyfaithasaninstrument,apprehendingandapplyingChrist’srighteousness;itisfalsethattheyarejustifiedbyitasawork,fulfillingthepretendednewpropergospellaw.Soourauthorgivesasafeandsoundsenseofthesescripturalparadoxes,andrejectstheunsoundsenseputonthembyAntinomians;andhedoesthisbyapplyingtothemthedistinctionofthelaw,asitistheLawofWorks,i.e.,theCovenantofWorks,andasitistheLawofChrist,i.e.,aruleoflifetobelievers,inthehandofaMediator.Now,ifthisdistinctionisnotadmittedhere—neitherinthesenorinequivalentterms,buttheLawofChrist, andLawofWorksmust be reckoned one and the same thing— thenbelievers inChrist,whomnonebutAntinomianswilldenyareunderthelaw,asitistheLawofChrist,oraruleof life,areevidentlystillstakeddownunderthecovenantworks;because, inthesenseof theholyScripture,aswellas in thesenseofourauthor, theLawofWorks is theCovenantofWorks.AndsinceitisplainfromtheholyScripture,andfromtheWestminsterConfession,thatbelieversarenotunderthelawasaCovenantofWorks—awaywhich,bythisdistinction,ourauthorhadblockedup—by rejecting it andconfounding theLawofWorksandLawofChrist,awayisopenedforAntinomianstocastoffthelawforgoodandall.

The last twoof theseparadoxesareconsequentlyscriptural,asnecessarily followinguponthe former, being understood in the same sense as they are, and as our author explainsthem.

[←392]“TruebelieversarenotunderthelawasaCovenantofWorks.”Westm.Confess.,chap.19,sect. 6. — “The Law ofWorks,” says our author, “is asmuch as to say, the Covenant ofWorks.”

[←393]“Astheworldisaltogethersetuponsin,andcandonothingbutsin,sothosewhoarebornofGoddonotsin;notthattheirsinsofthemselvesarenotdeadly,butbecausetheirpersonsare so lively in Christ, that the deadliness of sin cannot prevail against them.”Mr. JohnDavidson’sCat.p.32.Whathemeansbythedeadlinessofsin,appearsfromthesewordsalittleafter:“However,thecondemnationofsinisremovedfromthefaithfulaltogether,”etc.ThepenaltywhichtheLawofWorksthreatens,saysourauthortoNeophytus(page222)is“condemnationandeternaldeath;andyouhavenocauseatalltofearthis.”

[←394]Mr.JamesMelviltothesamepurposeexpressesitthus:—

ButGodintohisdaughterdearseesnoneiniquity,NorinhischosenIsraelwillspyenormity:Notlookinginher[heart],whichiswith[sins]repleteButeverintoChristherface,whompleasantisandsweet.

MorningVision,dedicatedtoJamesVI.p.85.

[←395]Such anger is revengingwrath, and such chastisement is proper punishment inflicted forsatisfyingoffended justice; inwhichsense it is said in Isa.53.5, “Thechastisementofourpeace was upon him,” namely, on Jesus Christ; and therefore it cannot be on believersthemselves.

[←396]OurauthordoesnotindeedrefuteheretheAntinomianerror,thatthebelieveroughtnottomournforhissins;hedoesthateffectually inthenextparagraph.Buthereherefutesthelegalist,whoneedstohavethebelieverstillunderthelaw,asitistheCovenantofWorks—and therefore to confess and mourn, etc. for his sins, as still committed against theCovenantofWorks.Butitisevidentasthelight,thatbelieversarenotundertheCovenantofWorks, or in otherwords, under the law, as that covenant; and once that principle isfixed,thewholechainofconsequences,whichourauthorhasmadehere,necessarilyfollowfromit.Itisstrangethatnothingcanbeallowedinbelieverstomournforsin,unlesstheymourn for it as unbelievers, as personsunder theCovenant ofWorks,whodoubtless areunderthecurseandcondemnationfortheirsin.Gal.3.10.But“asourobediencenowisnottheperformance, soour sinning isnot the violationof the conditionof theold covenant.Believers’ sins now, though transgressions of’ the law, are not counted violations of theconditionsof theCovenant ofWorks, underwhich they arenot.”BrownonJustification,chap.15.p.224.—WewouldagreewithAntinomian,“ifthesenseofsinistheunbeliever’sfeelingof,andjudginghimselfcastoutofGod’ssightandcondemned;yetIam inChrist,and‘itisGodthatjustifiesme;whothenshallcondemn?’Rom.8.33,34;s.Thisisindeedthe “hasty” sense of unbelief described inPsalm31.22, and John2.4.Hence let those berebuked who do not say that Christ in his gospel has taken away this sense of sin.”RutherfordontheCovenant,p.222.

[←397]Thus our author has solidly refuted in this paragraph the Antinomian sense of all sixpositionsmentionedabove.

[←398]Namely, how to improve these points of doctrine in my practice. There lies the greatdifficulty—andaccordingtotheunbelieforfaithoftheascendant,thesoulwillcarryitselfinpractice:confessing,beggingpardon,fasting,mourning,andhumblingitself,eitherasacondemnedmalefactor,orasanoffendingchild.

[←399]Seepages113,noteand117,note,“Thelaw,asitcondemnsandcurses,isamerepassiveandanakedbystandertothebeliever;ithasnoactivity,norcanitactinthatpoweronanyoneinChrist;justasthelawofSpainismerelypassiveincondemningafree-bornmandwellinginScotland.”Rutherford’sSpirit.Antichrist,p.87.—“ThelawbeingfullysatisfiedbyChrist,itneithercondemns,norcanitcondemn,toeternalsufferings;forthat isremovedfromthelawtoallthosewhoareinChrist.”Ibid.

[←400]Foraccording to theScripture, thebeliever isdead to the law,and the law isdead to thebeliever;namely,as it is the lawoftheCovenantofWorks.Seepage109,note,andpages110,111.

[←401]Exactandperfect,comparatively,notabsolutely.Seepages215,231.

[←402]Seepage162,note.

[←403]TheauthorspeaksexpresslyoftheloveofGod,touchingbelievers’justificationandeternalsalvation,which,accordingtotheScripture,hereckonstobegiventothemalready.Andheassertsthat,asnogoodinthemordonebythem,movedGodtolovethemsoastojustifythem,andgivethemeternallife,sonoevilinthemordonebythem,willlessenthatlove,astotheirjustificationandeternalsalvation.Thatis,ashehimselfexplainsit,noneofthiswillmoveGod to take eternal life (which includes justification) away from them, once given.Thisisamostfirmtruth.Howevermoreandgreaterthesinsofabelieverare,hemaylaytohisaccountthemoreandgreatereffectsofGod’sfatherlyindignationagainsthim;andthecorruptionofhumannaturemakesaddingsuchaclauseinsuchacaseverynecessary.Whatourauthoradvanceshere,isevidentfromtheholyScripture.Psa89.30-34,“Ifhischildrenforsakemy law, anddonotwalk inmy judgments, if theybreakmy statutes, anddonotkeepmycommandments,thenIwillvisittheirtransgressionwiththerod,andtheiriniquitywith stripes: nevertheless, I not utterly take from himmy lovingkindnesswill; norwill Iallowmyfaithfulnesstofail;Iwillnotbreakmycovenant,noralterthethingthathasgoneoutofmylips.”Andtodenyit,isineffecttoaffirmthatGodlovesbelieversbecauseoftheirjustificationandeternalsalvation,andfortheirholiness;thisiscontrarytoTitus3.5,“Notbyworksofrighteousnesswhichwehavedone,butaccordingtohismercy,hesavedus.”—Rom.6.23,“Thewagesofsinisdeath,butthegiftofGodiseternallife,throughJesusChristourLord.”Saying thathis love towards themchangesaccording to thevariationsof theirframe and walk, is contrary to Rom. 11.29, “The gifts and calling of God are withoutrepentance.”Butwhilethedoctrineoftheperseveranceofthesaintsstands—namely:thattrue believers cannot fall away either totally or finally, either from relative grace or frominherent grace — our author’s doctrine on this point must stand also. And the sins ofbelievers,howevergreatormanytheyare,canneverbeofthatkindwhichis inconsistentwithastateofgrace,norofanotherkindthanthatofinfirmities.Seep.168,note.Howeverlow grace is brought in the soul of a believer at any time, through the prevalence oftemptation,hecanneveraltogetherlosehisinherentholiness,norcanheatanytime“liveaftertheflesh.”ForaccordingtotheScripture,thatisnotthespotofGod’schildren;buthewholivesthiswayneitheris,noreverwas,oneofthem.Rom.6.2,14,“Howshallwethataredead to sin, live any longer in it? Sin shall not have dominion over you, for you are notunder the lawbutundergrace.”—Chap.8.1, “Thosewhoare inChristJesus,whodonotwalkaftertheflesh,butaftertheSpirit.”Seeverse4;1John3.9,“WhoeverisbornofGoddoesnotcommitsin—forhisseedremainsinhim,andhecannotsin,becauseheisbornofGod.”

“Godforesawwhat infirmitiesyouwouldhave,beforehegaveChrist thiscommision;andChristforesawthembeforehisacceptanceofthecharge.IftheirpresciencecouldnotstopGodinhisgift,norcoolChristinhisacceptance,whyshoulditnow?Whiletheycontinue,theloveofGodtowardyouisnothinderedbythem.”Charnock,vol.ii.p.749.

“Observeatwofolddistinction:1st.BetweenGod’sloveinitself,andthemanifestationofittous—Hisloveisitselfperpetualandone,withoutchange,increase,orlessening:butthemanifestationofthisloveisvariable,accordingtoourmoreorlesscarefulexerciseofpiety.2d.BetweenGod’slovetoourpersons,andGod’slovetoourqualitiesandactions.Thisisadistinction which God well knows how to make. Parents, I am sure, are well skilled inputtingthisdifferencebetweenthevicesandthepersonsoftheirchildren;thosetheyhate,and these they love. The case is alike between God and the elect; his love toward theirpersons is from everlasting the same. Nor does their sinfulness lessen it; nor does theirsanctityincreaseit;becauseinlovingtheirpersons,GodneverconsideredthemotherthanasmostperfectlyholyandunblameableinChrist,”Pemble’sWorks,p.23.

[←404]Theyare.

[←405]Seepage220,note.

[←406]Thoughnot for theirobedience,but forChrist’s obedience. [Christ’s obedience enables it,buttheirownobedienceisrewardedwithcommunionwithGod(1Joh1.6).Seep.174above,andpp.227-228below.]

[←407]I read the lastword of this sentence,Christ, notworks [as originallyprinted], judging itplainthatthelatterisapresserror.SeethelastclauseofNeophytus’speechabove,andthereasonhereimmediatelyfollowing,withthefirstparagraphonpage228.

[←408]An awful penalty, if rightly understood, as comprehending all manner of strokes andafflictions on the outward and inner man, called by our author “temporal and spiritualafflictions on the outward man;” not to speak of the reproach, disgrace, and contempt,successlesslabourandtoil,poverty,misery,want,andthelike,whichthebelieverisliabletoforhisdisobedience,aswellasothers.Hissinslayhimopentothewholetrainofmaladies,pains, torments, sores, diseases, and plagues, incident to sinful flesh, by which he maybecomeaburdentohimselfandothers.Andthesemaybeinflictedonhim,notonlybythehandofGod,butbythehandofthedevil;asappearsinthecaseofJob.Indeed,theLordmay,invirtueofthispenaltyannexedtohislaw,pursuethecontroversywiththeoffendingbeliever, even todeath; so thathisnatural lifemaygobecauseofhis transgression, 1Cor.11.30,32.TothismaybeaddedthemarksofGod’sindignationagainsthissin,setuponhisrelations:witnessthedisorders,mischiefs,andstrokesonDavid’sfamily,forhissininthematterofUriah,morebitterthandeath,2Sam.12.10-14;chap,13,and15.Intheinnerman,by virtue of the same penalty, he is liable for his transgression, to be deprived of thecomfort, sense, exercise, and somemeasure of his graces; deprived of his sense ofGod’slove,hispeace, joy,actual communionwithGod,andaccess tohim induties;he is tobebrought under desertion, the hiding of God’s face, withdrawing the light of the Lord’scountenance;andlefttowalkindarkness,togomourningwithoutthesun,andtocryandshoutwhiletheLordshutsouthisprayer;tobethrownintoagoniesofconscience,piercedwith the arrows of the Almighty in his spirit, compassed about and distracted with theterrorsofGod,seizedwiththefearfulapprehensionsofGod’srevengingwrathagainsthim,and thereby brought to the brink of absolute despair. Besides all this, he is liable to thebuffetings of Satan, and horrid temptations; and for the punishment of one sin, he isallowedtotofallintoanother.Andallthesemay,byvirtueofthepenaltyannexedtothelawinthehandofChrist,convergeinthecaseoftheoffendingbeliever,togetherandatonce.Thus,eventhoughGodnowherethreatenstocastbelieversinChristintohell,yetheboththreatensandoftenexecutescastingahellintothem,fortheirprovocations.

OnlytherevengingwrathandcurseofGodarenotpartofthepenaltytobelieversinChrist,according to the truth and our author. But the sober-minded readerwill easily judge forhimselfwhetherornot thispenalty,as it iswithout these, leavesthemostholyandawfullawofthegreatGod,andourSaviourJesusChrist,mostbaseanddespicable.

“Theone,namely:justification,equallyfreesallbelieversfromtherevengingwrathofGod,andthatisperfectlyinthislife.”LargerCat.q.77.—“Theycanneverfallfromthestateofjustification,yettheymay,bytheirsins,fallunderGod’sfatherlydispleasure,andnothavethe lightofhiscountenancerestoredtothem,until theyhumblethemselves,confesstheirsins,begpardon,andrenewtheirfaithandrepentance.”Westm.Confess.,chap.11.art.5.—“Theymayfallintogrievoussins,andforatimecontinueinthem,wherebytheyincurGod’sdispleasure,andgrievehisholySpirit; theymaycometobedeprivedofsomemeasureoftheirgracesandcomforts,havetheirheartshardened,andtheirconscienceswounded;theymayhurtandscandalizeothers,andbringtemporaljudgmentsuponthemselves.”lb.chap.17. art. 3. — “The threatenings of it serve to show what their sins deserve; and whatafflictionsinthislifetheymayexpectforthem,thoughfreedfromthecurseofitthreatenedinthelaw.”lb.chap.19.art.6.Seep.200,note.

[←409]Chos.Sermons,“Serm.OftheKingdomofGod,”page120.

[←410]Mat.6.9,12,“Prayinthismannertherefore:OurFatherwhichartinheaven;forgiveusourdebts,asweforgiveourdebtors.”

[←411]Micah7:19Hewillagainhavecompassiononus,Andwillsubdueour iniquities.Youwillcastalloursinsintothedepthsofthesea.

[←412]ThesubduingofsinisthemarkofGod’shearingprayerforthepardonofit;ifonedoesnotfeelhisiniquitysubdued,hecannotfindthatGodhasheardhisprayersforpardon.

[←413]Toproducingholyobedience,acccordingtothemeasureanddegreeofit.

[←414]Theauthorheredoesnothingotherthanexhortthebelievertoyieldfreeobedience,withoutrespecttowhateithertheLawofWorks,ortheLawofChrist,promisesorthreatens—otherthanexhorthim to thatperfectobediencewhich, in thebeginningof this answer,he toldhimisnotattainableinthislife.Andthetruthis,neithertheonenortheotheristhedesignofthesewords.Buthehadexhortedhimbeforetouseallmeanstoincreasehisfaith;andforhisencouragement,hetellshimherethatif,byfaith,heappliedthegoodnessofGodinChrist tohisown soul, in anygoodmeasure, thenhewouldyieldobedienceaccountably,withoutrespecttowhateithertheLawofWorks,ortheLawofChristpromisesorthreatens,andonlybecauseGodcommandsorforbidsit.Thefreenessofobedienceisofverydifferentdegrees; and believers’ obedience is never absolutely free till it is absolutely perfect inheaven.Butthefreenessoftheirobediencewillalwaysbeinproportiontothemeasureoftheir faith, which is never perfect in this life; thus the more faith, the more freeness ofobedience;andthelessfaith,thelessofthatfreeness.Seepage79,note.

“Thebelieverobeyswithanangel-likeobedience; then theSpirit seems toexhaustall thecommanding awesomeness of the law, and supplies the law’s imperious power, with thestrengthandpoweroflove.”Rutherford’sSpirit.Antichrist,p.318.“ThemoreoftheSpirit—becausetheSpiritisessentiallyfree(Psa51.12;2Cor.3.17)—themorefreeness;andthemorefreeness,themorerenewedthewillinobedience;andthemorerenewedthewill,thelessconstraint,becausefreenessexhaustsconstraint.”Ibid.

“WhenChrist’s blood is seen by faith to quiet justice, then the conscience becomes quietalso,andwillnotallowthehearttoentertaintheloveofsin,butsetsthemanatworktofearGodforhismercy,andobeyallhiscommandmentsoutof love toGod, forhis freegiftofjustificationbestowedonhimbygrace;for‘thisistheendofthelaw‘indeed,thisiswherebyitobtainsfromamanmoreobediencethananyotherway.”Pract.UseofSav.Knowledge,tit.““TheThirdThingRequisite,”etc.fig.7.

Promisesandthreateningsarenot,bythisdoctrine,annexedtotheholylawinvain,evenwithrespecttobelievers;forthelawofGodis,inhisinfinitewisdom,suitedtothestateofthe creature to whom it is given. And therefore — even though the believer’s eternalhappinessisunalterablysecuredfromthemomentofhisunionwithChristbyfaith—yet,sincesinstilldwells inhimwhilehe is in thisworld, thepromisesof fatherlysmiles,andthreatenings of fatherly chastisements, are still necessary. But it is evident that thisnecessityisentirelyfoundedonthebeliever’simperfection;asinthecaseofachildunderage. And, therefore, although his being influenced to obedience by the promises andthreateningsof theLawofChrist isnot indeed slavish, it isplainly childish,not agreeingwith thestateofaperfectman,ofone thathascometo themeasureof thestatureof thefulness of Christ. And in the state of perfection, he will yield such free obedience as theangelsinheavenyield,withoutbeingmovedtoitbyanypromisesorthreateningsatall.Andthenearerhecomesinhisprogresstothatstateofperfection,themorehisobediencewillbe of that nature. So by the doctrine advanced here, the author no more disowns thenecessityofpromisesto influenceandencouragethebeliever’sobedience,norsaythatheshouldnotregardthepromisesandthreatenings,thanonewouldsaythatalamemanhasno need of, and should disregard the crutches provided for him. He only says that thestrongerhislimbsgrow,thelessneedhewillhaveofthem,andhewillleanallthelessonthem.

[←415]Seetheprecedingnote.

[←416]ThisScripturephraseisaptlyusedheretointimatehowmendeceivethemselves,thinkingtheyarefarfromseekingtobejustifiedbytheworksofthelaw,becausetheyareconvincedtheycannotdogoodworksintheperfectionwhichthelawrequires.Meanwhile,sinceGodismerciful,andChristhasdied,theylookforthepardonoftheirsins,andacceptancewithGod,ontheaccountoftheirownworks,thoughattendedwithsomeimperfections:thatis,“asitwere,bytheworksofthelaw,”Rom.9.32.

[←417]ThisanswerproceedsontakingNeophytustospeaknotofthegrace,butofthedoctrineoffaith;namely,thefoundationoffaith,orgroundofbelieving—asifhehaddesiredtoknowwhether the foundationofhis faithwas the true foundationof faith, ornot.This is plainfrom the two following paragraphs. And upon the supposition that he had grounded hisfaithonthepromiseofthegospel,thetriedfoundationoffaith,theauthortellshimthathewouldnothavehimquestionthat,havingalreadyhandledthatquestionatgreatlength,andanswered all his and Nomista’s objections on the topic, p. 117-119, where Neophytusdeclaredhimselfsatisfied.Andthereisnoinconsistencybetweentheauthor’sadviceinthiscase given to Neophytus, and the advice given in the text last cited to the Corinthians,unreasonablyandpeevishlydemandingaproofofChristspeakingintheapostle.Whether,with several judicious critics and commentators, we understand that text to concern thedoctrineoffaith—asiftheapostletestedthemwhethertheyretainedthetruedoctrineornot—orthegraceoffaith,whichisthecommon,andIthinkthetrueunderstandingofit,Isee nothing here determining our author’s opinion as to the sense of it. But whether heseems here to be against self-examination, especially after he had urged that duty onAntinomista,andansweredhisobjectionsagainstit,letthecandidreaderjudge.

[←418]SeethenoteontheDefinitionofFaith.

“The assurance of Christ’s righteousness is a direct act of faith, apprehending imputedrighteousness.Theevidenceofourjustification,whichwenowspeakof,isthereflexlight,not bywhichwe are justified, but bywhichwe know thatwe are justified.”Rutherford’sChristDyingandDrawing,p.111.—“WeneverhadaquestionwithAntinomianstouchingthe first assurance of justification, such as is proper to the light of faith.Hemight havesparedallhisargumentstoprovethatwearefirstassuredofourjustificationbyfaith,notbygoodworks;forwegranttheargumentsoftheonesortofassurancewhichispropertofaith; and they prove nothing against another sort of assurance, by its signs and effects,whichisalsodivine.”Ibid.p.110.

[←419]Agoodreasonwhythisassuranceinorbythedirectactoffaithistobetriedbymarksandsigns.Thereiscertainlyapersuasionthat“doesnotcomefromhimthatcalledus;”whichobligesmentoexaminetheirpersuasion,whetheritisoftherightsortornot.

[←420]Thisiscalledassurancebyareflexact.

[←421]Invirtueofthedeedofgiftandgrant.SeethenoteontheDefinitionofFaith,fig.1.

[←422]Seepage144,note.

[←423]SotheMarginreadsit.

[←424]Phm1:7Forwehavegreatjoyandconsolationinyourlove,becausetheheartsofthesaintshavebeen refreshedbyyou,brother.1Joh3:17Butwhoeverhas thisworld’s goods, andseeshisbrotherinneed,andshutsuphisheartfromhim,howdoestheloveofGodabideinhim?

[←425]Jas2:1Mybrethren,donotholdthefaithofourLordJesusChrist,theLordofglory,withpartiality.2 For if there should come into your assembly a man with gold rings, in fineapparel,andthereshouldalsocomeinapoormaninfilthyclothes,etc.

[←426]Thisforcingone’sselftoyieldobedience,whichtheauthorwarnsChristiansagainstwhentheyhavelostsightoftheirevidences,andwouldgladlyrecoverthem,isbypressingtoyieldobediencewithoutbelieving,till theyhaverecoveredtheevidenceoftheirhavingfaith,bytheirobedience.ToadviseaChristiantobewareoftakingthiscourse,inthiscase,isnottofavour laxness, but to guard him against beginning his work at the wrong end, and solabouringinvain.Forobeying,indeed,muststillspringfrombelieving,since“withoutfaithitisimpossibletopleaseGod,”Heb.11.6.And“whateverisnotoffaith,issin,”Rom.14.23.Thefollowingadvicesetsthematterinfulllight.

[←427]Namely,obedience,wherebyyoushallrecoveryourevidence.

[←428]Seepage12,note.

[←429]Demandingsatisfaction.

[←430]Thatis,evenunto.

[←431]Butyouyourselfwerenot tocomenearhim.No,wemust “cometoGodbyChrist,”Heb.7.25.

[←432]Namely,believedthepromiseofsanctification,Ezek.36.27;Micah7.19,whichbeliefalwaysbringsalongwithittheuseofthemeansthatareofdivineinstitutionforthatend.

[←433]Jer31:33 "But this is the covenant that Iwillmakewith the house of Israel after thosedays,saystheLORD:IwillputMylawintheirminds,andwriteitontheirhearts;andIwillbetheirGod,andtheyshallbeMypeople.

[←434]That is an elementarybody,madeup, as itwere, of the four elements as they are called:namely,fire,air,earth,andwater.

[←435]Thesoulofmanhasanaturaldesireforhappiness:nothingcanmakeithappyexceptwhatiscommensuratetoitsdesires,orcapableofaffordingitfullsatisfaction.Nothinglessthananinfinitegoodissuchathing:andonlyGodhimselfisaninfinitegood,intheenjoymentofwhichthesoulcanrestasfullysatisfied,desiringnomore.Now,sincebyreasonofthevastcapacityofthesoul,nothingbutGodhimselfcanindeedsatisfyitsdesireforhappiness—thisbeingsowovenintotheverynatureofthesoul,thatnothingbutthedestructionoftheverybeingofthesoulcanremoveit—itisevidentthatitisimpossiblethatthesoulofmancanever find true restuntil it returns toGod, and takesup its restwithhim.But itmuststillbeinquestof,ordesiring,itschiefgoodandhappiness,inwhichitmayrest.Andin reality, this is God himself only. Though the practical understanding being blinded, itdoesnotknowthat;theperversewillandaffectionscarrythesoulawayfromhim,seekingthedesiredgoodandhappinessinotherthings.Thisiswhattheauthorcallsthesoul’sre-aspiring towards the chief good, even God himself; and it is so consistent with the totaldepravationofman’snature,thatitwillremainforeverinthedamnedinhell.Achiefpartoftheirmiserywill lieinthatthisdesirewillbeeverrampantinthem,butneverintheleastsatisfied.Theywillneverbefreedfromthisscorchingthirstthere,norgetadropofwatertocoolthetongue.

[←436]Man’spoorsoul,beforeitisenlightened,naturallycriestoGod,asthe“youngravenscrytohim,” Job 38.41, not knowing to whom: and the soul cries for him as its propernourishment,asthenew-borninfantcriesforthebreast,notknowingforwhat.Onlyitfeelsawant; itdesiresapropersupply for filling itup;and itcannevergetkindlyrest till it issupplied accordingly; that is, till it comes to the enjoyment of God. Then it rests, as theinfantsettothefullbreast.Isa.66.11,“Thatyoumaysuck,andbesatisfiedwiththebreastsofherconsolations.”

[←437]Thatis,acreatedthing,anearthlysubstituteforwhatitspirituallycravesfromGod.

[←438]Namely,violencedonetoitsnaturalmakeandconstitution(ifImaythusexpressit)bytheblindness,corruption,anddisorderthathaveseizeditsfaculties.

[←439]Here“luxurious”meansepicurean:devotedtopleasureortogratifyingthesenses(asinthenextparagraph).

[←440]Thatis,women’sfaces.

[←441]Artificial in the senseofunnatural, or contrived– intentionallydecorated todraw lustfulattention,tolure.

[←442]Amagnet.

[←443]Thisisnotreferringtomusicitself.Davidwrote,played,andarrangedmusicforGod’sglory(1Kng10.12;Psa68.25).Rather,thisreferstowantonrevelryinmusic,whereGodisnotitsfocusoraudience(Isa5.12).

[←444]Namely,sensuallivers,whoyetperformreligiousexercises.

[←445]Thatis,surrenderthemselvestodrunkenness,music,andlascivious.

[←446]Namely,themoreseeminglyreligious.

[←447]Namely, of those spoken of in the paragraph immediately preceding,whomhe begins todistributehereintothreeclassesorsorts;allbelongingtothesecondsort,namely:themoreseeminglyreligious.

[←448]Thatis,Godisone,andHisWordisone,thereforethechurchshouldbeone(Joh17.22)–butinstead,itismany.

[←449]1Tim4:8Forbodilyexerciseprofitsalittle,butgodlinessisprofitableforallthings,havingpromiseofthelifethatnowisandofthatwhichistocome.

[←450]Thatis,ourrestisfoundinGodalone,andinnothingwedoourselves.TotheextenttheseexercisesleadustorestinanddependonGod,theyarebeneficial;butinthemselvestheyhavenovalue–theyaremeans,andnotends.

[←451]NeglectingtowashbyfaithinthebloodofChrist,the“Fountainwasopenedforsin,andforuncleanness,”Zech. 13.1.—“ThebloodofJesusChrist,hisSon,cleansesus fromall sin,”1John1.17.—“HowmuchmoreshallthebloodofChristpurgeyourconsciencefromdeadworks?”Heb.9.14.—“Purifyingtheirheartsbyfaith,”Acts15.9.

[←452]Our author himself had been such awanderer for a dozen of years. See hisPreface, andcompare that heavy word in Eccl. 10.15, “The labour of the foolish wearies every one ofthem,becausehedoesnotknowhowtogotothecity.”

[←453]Namely,ofreason,asthejudgeandruleinreligion.TheholyScriptureistherule,andtheSpiritofGodspeakinginitisthejudge;itisthebusinessofourreasontodiscernwhattheyteach,andtosubmittoitwithoutreserve.

[←454]Thatis,for,ortobe.

[←455]2Cor. 12.11, “ThoughIamnothing.”—1Cor.3.18, “Lethimbecomea fool, thathemaybewise.”—Chap.1.31,“Hethatglories,lethimgloryintheLord.”

[←456]AccordingtothatsayingofourLordinMat.19.17,“Thereisnonegoodbutone,thatisGod.”

[←457]“Doenterintorest,”orthatrest,namely:“hisrest.”Hemeans,thatweevennowenterintothatrestbyfaith.Compareverse10.

[←458]ThisisoneofthemostsolemngospelofferstobefoundinalltheNewTestament;andourauthorseemshere topointatwhat I conceive tobe the trueandgenuinesenseof it.Thewords “labour andheavy laden,”donot restrict the invitation andoffer to thosewhoaresensible of their sins, and longing to be rid of them— though indeednonebut suchwillreallyaccept—buttheydenotetherestlessnessofthesinfulsoulofman;aqualification(ifitisso-called)tobefoundinallthatareapartfromChrist,whethertheyhave,orhavenot,anynotablelawworkontheirconsciences.

I saynotable, to distinguish it from thatwhich is common to allmen, even to heathens,Rom.11.15.OurfatherAdamledhiswholefamilyawayoutoftheirrestinGod;andsoheleft themwitha conscience full of guilt, andaheart full ofunsatisfieddesires.Hencehischildren soon find themselves like the horse-leech, having “two daughters, crying. Give,give;”namely,arestlessconscience,andarestlessheart;andtoeachofthesethepoorsoulmustsay,asNaomisaidtoRuth,“Mydaughter,shallInotseekrestforyou?”sotheblindedsoulfalls,labouringforresttothem.Anditlaboursinthebarrenregionofthefierylawforaresttotheconscience,andintheemptycreation, foraresttotheheart:but,afterall, theconscienceisstillheavy-ladenwithguilt,whetherithasanylivelyfeelingof itornot;andtheheartisstillunderaloadofunsatisfieddesires;soneithertheonenortheothercanfindrestindeed.Thisisthenaturalcaseofallmen.Andtosoulsthuslabouring,andladen,JesusChristcallshere,thattheymay“cometohim,andhewillgivethemrest;”namely,arestfortheirconsciences,underthecovertofhisblood;andarestfortheirhearts,intheenjoymentofGodthroughhim.

ThisismostagreeabletotheScripturephraseologyinEccl.10.15,“Thelabourofthefoolishwearieseveryoneofthem,becausehedoesnotknowhowtogotothecity,”—Hab.2.13,“The people shall labour in the very fire, and the people shall weary themselves for veryvanity.”—Isa.4.2,“Whydoyouspendyourlabourforwhatdoesnotsatisfy?”‘Seepage143,note.Theprophetlamentsoverapeoplemoreinsensiblethantheoxortheass,saying,“Ah,sinful nation! a people laden with iniquity,” Isa. 1.3, 4. And the apostle speaks of “sillywomenladenwithsins,ledawaywithdiverselusts,everlearning,andneverabletocometotheknowledgeofthetruth,”2Tim.3.6,7.

[←459]Namely,inrespecttotheguiltofeternalwrath.Seepage104,note.

[←460]Alargecaskorbarrel.

[←461]Namely,tobeanypartofthefountainofitforthetimetocome:astheriversreturntotheseafromwhichtheycame,makingapartofthestorefortheirownfreshsupply;no,itistheLordalonethatgivesandmaintainsit,asourauthorafterwardsexpressesit.

[←462]Forweareneverfreefromtheseinthislife.Andtruerepentance,andgospel-mourningforsin,aresoconsistentwith it, that theyflowfromit,accordingtothemeasureof it.Psalm65.3,“Iniquitiesprevailagainstme;asforourtransgressions,youshallpurgethemaway.”—Zech.12.10,“Theyshalllookuponme,whomtheyhavepierced,andtheyshallmourn.”

[←463]Thatis,theevidence,thatthey(namely:thepeaceandjoyofbelievers)arestillinbeing(inreramnatura)andnotquiteextinct.

[←464]Namely,thepureandspotlesshumannatureofChrist.

[←465]Yoursoul’s.

[←466]Aloveofthanksgiving,bearingthankfulnessinitsnature.

[←467]Orconstrainedbytheforceofthatlove.

[←468]Thatis,ofGodhimselfinChrist.

[←469]This is fitlyput into themouthofNomistahere, for theprevailingof legalprinciplesandpracticesamongprofessorsowesmuchtolegalpreaching;thesuccessofwhichisnottobewonderedat,sinceitisrowingwiththestreamofnature.

[←470]TheBubonic Plague hit London hardwith 30,000 deaths in 1603, 35,000 dead in 1625,10,000in1636,and69,000in1665.Therewasalsoamassivefire in1633,andtheGreatFireof1666destroyedmostofLondon.Thisdedication toPart IIwaspublishedwith thebookin1649.Fisherdied1655(?).

[←471]Ashilling,thatis,1/20thofapound,orinAmericancurrency,adime’sworth.

[←472]MattieuVirel (1555?-1621?),TheGrounds of Christian Religion, London 1597, transl. byStephenEgerton.

[←473]OriginallyLuke9.55.

[←474]Originally2Chron.30.10.

[←475]OriginallyIsa.63.16.

[←476]Originally1Sam.9.10,13.

[←477]Thatis,conductingourselves.

[←478]OriginallyIsa.62.2.

[←479]OriginallyIsa.7.10.

[←480]OriginallyExo1.1.

[←481]OriginallyJer.10.24.

[←482]OriginallyProv.29.29;and19.29.

[←483]Originally1Tim2.12.

[←484]Notjustnewfashions,butgratuitouslynewinordertoattracttheattentionandadmirationofothers.

[←485]Dalliance:playfulbehaviorintendedtoarousesexualinterest;flirtatious.

[←486]Isaiah5:8Woetothosewhojoinhousetohouse;Theyaddfieldtofield,Tillthere isnoplaceWheretheymaydwellaloneinthemidstoftheland!

[←487]Rom12.3.

[←488]Concupiscence is a lust or an overwhelming desire to gratify ourselves, regardless of theobjectofourdesire.

[←489]For Iwouldnothaveknowncovetousnessunless the lawhad said, “You shallnot covet.”(Rom 7:7) For the commandments, “You shall not commit adultery,” “You shall notmurder,”“Youshallnotsteal,”“Youshallnotbearfalsewitness,”“Youshallnotcovet,”andifthere isanyothercommandment,allaresummedup in this saying,namely, “Youshallloveyourneighborasyourself.”(Rom13:9)

[←490]Gal3:13Christhasredeemedusfromthecurseofthelaw,havingbecomeacurseforus(foritiswritten,"Cursediseveryonewhohangsonatree");

[←491]Inotherwords, perfect obedience to the law cannotqualifyus for salvation,until perfectatonementhasfirstbeenmadefortheexistingdebtofAdam.

[←492]Col1:21Andyou,whooncewerealienatedandenemiesinyourmindbywickedworks,yetnowHehasreconciled22 inthebodyofHisfleshthroughdeath,topresentyouholy,andblameless,andabovereproachinHissight

[←493]Eph 2:3 among whom also we all once conducted ourselves in the lusts of our flesh,fulfillingthedesiresofthefleshandofthemind,andwerebynaturechildrenofwrath,justastheothers.4ButGod,whoisrichinmercy,becauseofHisgreatlovewithwhichHelovedus,5evenwhenweweredeadintrespasses,madeusalivetogetherwithChrist(bygraceyouhavebeensaved).

[←494]Mat11:22 "But I say to you, it will bemore tolerable for Tyre and Sidon in the day ofjudgmentthanforyou.

[←495]Psa89:30"IfhissonsforsakeMylawAnddonotwalkinMyjudgments,31IftheybreakMystatutesAnddonotkeepMycommandments,32ThenIwillpunishtheirtransgressionwiththerod,Andtheiriniquitywithstripes.

[←496]Isa1:17-20Learntodogood;Seekjustice,Rebuketheoppressor;Defendthefatherless,Pleadforthewidow.18"Comenow,andletusreasontogether,"SaystheLORD,"Thoughyoursinsarelikescarlet,Theyshallbeaswhiteassnow;Thoughtheyareredlikecrimson,Theyshallbeaswool.19Ifyouarewillingandobedient,Youshalleatthegoodoftheland;20Butifyourefuseandrebel,Youshallbedevouredbythesword";

[←497]Isa38:14Likeacraneora swallow, so I chattered; Imourned like adove;My eyes failfromlookingupward.OLORD,Iamoppressed;Undertakeforme!

[←498]1Sam15:22 Then Samuel said: "Has the LORDas greatdelight in burnt offerings andsacrifices,AsinobeyingthevoiceoftheLORD?Behold,toobeyisbetterthansacrifice,Andtoheedthanthefatoframs.

[←499]1Co 11:27-29 Therefore whoever eats this bread or drinks this cupoftheLordinanunworthymannerwillbeguiltyofthebodyandbloodoftheLord.28Butletamanexaminehimself,andsolethimeatofthebreadanddrinkofthecup.29Forhewhoeatsanddrinksin an unworthy manner eats and drinks judgment to himself, not discerning the Lord’sbody.

[←500]That is, Jerome (Latin:Eusebius Sophronius Hieronymus) c. 347-420; translator of theLatinVulgateBible.

[←501]Thatis,theGloriousRevolutioninScotland,alsoknownastheGloriousRevolution,ortheRevolutionof1688.ItbeganinEnglandwhenCatholicJamesVIIofScotland(JamesIIofEngland)wasremovedfromthethronesofEngland,ScotlandandIreland,andreplacedbyhisProtestantdaughterMaryandherhusbandWilliamofOrange.

[←502]Gal5.18;1Joh3.6,9;Rom4.7;Rom8.1.

[←503]Representationheremeansapresentation—astatementoffactsandreasonsmadeinanappealorprotest.

[←504]“Amasterlyproduction,”saysthejudiciousMr.Fraser,ofKennoway,“whichhasundergonemany impressions, andwhichdiscusses thepoints at issuewith aperspicuity and energythat has commanded the esteem and admiration ofMr. JamesHervey, andmany otherswhohadnoimmediateconcerninthecontroversy.”

[←505]Thatis,interchangeable.

[←506]RichardBaxterwasthechiefproponentof“neo-nomianism”.HeheldthatChristinstituteda new law, which if a sinner obeyed, would result in salvation. In dealing with this veryissue,JohnOwensayshewillnot“inmix”himself“inanyneedlessdisputations”,butinhiscatechism he contends that Christ endorsed laws existing at the Creation and that werecodifiedonMt.Horeb.Owenthereforewouldnotendorseneo-nomianism.

[←507]Mat22:37Jesussaidtohim,“`YoushalllovetheLORDyourGodwithallyourheart,withallyoursoul,andwithallyourmind1.’38“Thisisthefirstandgreatcommandment.39“Andthe second is like it:`You shall love your neighbor as yourself1.’ 40 “On these twocommandmentshangalltheLawandtheProphets.”

[←508]Arius (c. AD 250–336), a presbyter in Alexandria. He asserted that the Son of God issubordinatetoGodtheFather;theSonofGoddidnotalwaysexist,butwascreatedbyandisdistinctfromGodtheFather.

[←509]Thisisaconfusedargumentatbest;thereseemstobeonetoomanyoronetoofew“nots”init.Thebracketedstatementswereaddedinanattempttomakesenseofit,buttheattemptmaynothavebeensuccessful.

[←510]Forwell-being.

[←511]Thatis,notinthesenseofthecomposite,butinthesenseofthedivided.

[←512]Identifyingwithbytheuseofsymbols,orhere,byusingsimilarwordsandphrases.

[←513]Apropositionill-heard.

[←514]“wemight not have these names in commonwith heretics, lest we seem to countenancetheirerror.”

[←515]Joh1:12Butasmanyas receivedHim, to themHegave the right tobecomechildrenofGod,tothosewhobelieveinHisname.

[←516]Thatis,theFiveArticlesofRemonstrance(1610).

[←517]Thatis,theHeidelbergCatechismof1563.

[←518]Viciousintromission–sinfullyputtingonethingintoanother.

[←519]Confidenceinspecialmercy.

[←520]ALatinCatechism, entitledRudimentaPietatis andSummulaCatechismi, for the use ofgrammarschools.ItisascribedtoAndrewSimpson,whowasmasterofthegrammarschoolat Perth, and the first Protestant minister at Dunbar. It was used in the high-school atEdinburghdownto1710.Besidesthis,theLatineditionsoftheHeidelbergCatechismandCalvin’sCatechism(translatedbyPatrickAdamson)werealsoinuse.

[←521]Gal5:17ForthefleshlustsagainsttheSpirit,andtheSpiritagainsttheflesh;andthesearecontrarytooneanother,sothatyoudonotdothethingsthatyouwish.

[←522]Inotherwords,evendevilsbelievethatChristdiedfortheelect;buttheydon’tbelievehediedforthemselves.Theyacknowledgewhatthegiftis,anditseffectforthosewhobelieve,buttheywon’treceivethatgiftforthemselves.

[←523]TheLawofWorks,theLawofFaith(orCovenantofGrace),andtheLawofChrist.

[←524]Rom6:14Forsinshallnothavedominionoveryou,foryouarenotunderlawbutundergrace.Rom7:1Ordoyounotknow,brethren(forIspeaktothosewhoknowthelaw),thatthelawhasdominionoveramanaslongashelives?2Forthewomanwhohasahusbandisboundbythelawtoherhusbandaslongashelives.Butifthehusbanddies,sheisreleasedfromthelawofherhusband.3Sothenif,whileherhusbandlives,shemarriesanotherman,shewillbecalledanadulteress;butifherhusbanddies,sheisfreefromthatlaw,sothatsheisnoadulteress, thoughshehasmarriedanotherman.4Therefore,mybrethren,youalsohave become dead to the law through the body of Christ, that you may be married toanother--toHimwhowasraisedfromthedead,thatweshouldbearfruittoGod.

[←525]WCF19.6.Althoughtruebelieversarenotunder the law,asaCovenantofWorks, tobejustifiedorcondemnedbyit;yetitisofgreatusetothem,aswellastoothersinthat,asaruleof life informingthemofthewillofGod,andtheirduty, itdirectsandbindsthemtowalk accordingly; it also reveals the sinful pollutions of their nature, hearts and lives; sothat,examiningthemselvesbyit,theymaycometoafurtherconvictionof,humiliationfor,andhatredagainstsin,togetherwithacleareralthoughthesearenotduethembythelawasitwouldbeinaCovenantofWorks.Thus,doinggoodandrefrainingfromevil,becausethelawencouragestheoneanddeterstheother,isnoevidenceofaman’sbeingunderthelawand not under grace.sight of the need they have of Christ, and the perfection of Hisobedience. It is likewise of use to the regenerate, to restrain their corruptions, in that itforbidssin:anditsthreatsservetoshowwhateventheirsinsdeserve;andwhatafflictions,in this life, they may expect for them, even though freed from the curse of it that isthreatened in the law.Thepromisesof it, in the sameway, show themGod’sapprovalofobedience,andwhatblessingstheymayexpectuponitsperformance:

[←526]Q.19.What is themiseryof thatestate intowhichmanfell?A.AllmankindbytheirfalllostcommunionwithGod,areunderhiswrathandcurse,andsoaremadeliabletoallthemiseriesofthislife,todeathitself,andtothepainsofhellforever.

[←527]WCF19.1GodgavealawtoAdam,asaCovenantofWorks,bywhichHeboundhimandallhisposteritytopersonal,entire,exact,andperpetualobedience;Godpromisedlifeuponthefulfilling of it, and threatened death upon the breach of it, and endowed Adamwith thepowerandabilitytokeepit.

[←528]Afinaltouch;acrowningachievement;aculmination.

[←529]6.Neitherprayer,noranyotherpartofreligiousworship,isnow,undertheGospel,eithertiedto,ormademoreacceptablebyanyplaceinwhichitisperformed,ortowardswhichitisdirected:butGodistobeworshippedeverywhere,inspiritandtruth;suchas,inprivatefamiliesdaily,andinsecret,eachonebyhimself;so,itistobedonemoresolemnlyinthepublicassemblies,whicharenot tobeneglectedcarelesslyorwillfully,or forsaken,whenGod,byHisWordorprovidence,callsusthere.

[←530]Chargefalselyorwithmaliciousintent;attackthegoodnameandreputationofsomeone.