The Marrow of Modern Divinity, Dialogue (2 of 4)

The Marrow of Modern Divinity · Dialogue (2 of 4)

p. 63Ant.

But, Sir, was the forme quite taken away, so as the ten Commadements were no more the Covenant of works?

Evan.

Oh no, you are not so to understand it: for the forme of the Covenant of works as well as the matter, (on Gods part) came immediatly from God himself, and so consequently is eternall like himselfe, whence it is that our Saviour saith, Mat. 5.18. Till heaven and earth passe, one jot, or one title shall in no wise passe from the law till all be fulfilled: so that either man himselfe, or some other for him must performe or fulfill the condition of the Law, as it is the Covenant of works, or els he remaines still under it in a damnable condition: but now Christ hath fulfilled it for all believers, and therefore I said the forme of the Covenant of works was covered or taken away as touching the believing Jewes, but yet was it neither taken away in it selfe, nor yet as touching the unbelieving Jewes.

Nom.

Was the Law then still of use to them, as it was the Covenant of works.

Evan.

Yea indeed.

Ant.

I pray you, Sir, shew of what use it was to them?

Evan.

I remember Luther saith there be two sorts of unrighteous persons,On Gala. pa. 171. or unbeleevers, the one to be justified, and the other p. 64not to be justified; even so was there amongst the Jews. Now to them that were to bee justified, as you have heard, it was still of use to bring them to Christ, as the Apostle saith, Gal. 3.24. The Law was our Schoolmaster untill Christ, that we might be made righteous by faith, that is to say, the Morall Law did teach and shew them what they should doe, and so what they did not, and this made them go to the Ceremonial Law, and by that they were taught that Christ had done it for them, the which they beleeving were made righteous by faith in him. And to the second sort it was of use, to shew them what was good, and what was evill, and to be as a bridle to them to restraine them from evill, and as a motive to move them to good, for fear of punishment, or hope of reward in this life; which though it was but a forced and constrained obedience,Calv. iust. p. 167. yet was it necessarie for the publike common-wealth, the quiet thereof being thereby the better maintained; and though thereby they could neither escape death, nor yet obtaine eternall life, for want of perfect obedience; yet the more obedience they yeelded thereunto, the more they were freed from temporall calamities, and possessed with temporall blessings according as the Lord promised and threatned, Deut. 28.

p. 65Ant.

But, Sir, in that place the Lord seemeth to speak to his own people, and yet to speak according to the tenor of the covenant of works, which hath made me thinke, that believers, in the Old Testament, were partly under the covenant of works.

Evan.

Do you not remember how I told you before, that the Lord did manifest so much love to the body of that nation, that the whole posterity of Abraham were brought under a State-Covenant, or Nationall Church, so that for the believers sakes he infolded the unbelievers in the compact, whereupon the Lord was pleased to call them all by the name of his people, as well unbelievers as believers, and to be called their God. And though the Lord did there speak according to the tenor of the covenant of works, yet I see no reason why he might not direct and intend his speech to believers also, and yet they remain only under the covenant of grace.

Ant.

Why, Sir, you said that the Lord did speak to them out of the tabernacle, and from the mercy-seat; and that doubtlesse was according to the tenor of the covenant of grace, and not according to the tenor of the covenant of works.

p. 66Evan.

I pray you take notice, that after the Lord had pronounced all those blessings and curses, Deut. 28. in the beginning of th… 29. chap. it is said, These are the words of th… covenant which the Lord commanded Moses to make with the children of Israel in the land of Moab, beside the covenant which he made with them in Horeb. Whereby it doth appeare to me, that this was not the covenant of works which was delivered to them on mount Sinai; for the form of that Covenant was eternall blessings and curses, but the form of this Covenant was temporall blessings and curses, so that this rather seems to be the pedagogie of the Law, than the Covenant of works, for at that time these people seemed to be carried by temporall promises in the wayes of obedience, and deterred by temporall threatnings from the wayes of disobedience: God dealing with them as in their infancie and under-age, and so leads them on and allures them, and feares them by such respects as these, because they had but a small measure of the spirit.

Nom.

But, Sir, was not the matter of that Covenant, and this, all one?

Evan.

Yea indeed, the Ten Commandements were the matter of both Covenants, p. 67only they differed in the forms.

Ant.

T…n Sir, it seems that the promises and threatnings contained in the old Testament, were but temporary and terrestiall, only concerning the good and evill things of this life.

Evan.

This we are to know, that like as the Lord by his Prophets gave the people in the old Testament many exhortations to be obedient to his Commandements, and many dehortations from disobedience thereunto, even so did he back them with many promises and threatnings concerning things temporall, as these and the like Scrip…u…s do witnesse. Isa. 1.10. Heare the word of the Lord ye Rulers of Sodom, give eare unto the law of our God, ye people of Gomorrah: Verse 19.20.I… ye be willing and obedient, ye shall eat the good things of the land; Verse 9.but if ye refuse and rebell, ye shall be devoured with the sword, for the mouth of the Lord hath spoken it. And Jer. 7 3 Amend your wayes and your doings, and I will cause you to dwell in this place: But ye steal▪ murder, commit adultery, and sweare falsly by my name; therefore thus saith the Lord God, behold mine anger and my fury shall be powred out upon this place. Verse 20.And surely there be two reasons why the Lord did so: First, because as all p. 68men are born under the covenant of work…, they are naturally prone to conceive, that the favour of God, and all good things, do depend and follow upon their obedience to the Law; and that the wrath of God, and all evill things, do depend upon, and follow their disobedience to it, And that mans chief happinesse is to be had and found in terrestriall paradise, even in the good things of this life. So the people of the Old Testament being neerest to Adams Covenant and Paradise, were most prone to such conceits. And secondly, because the Covenant of Grace, and Celestiall paradise, were but little mentioned in the Old Testament, they, for the most part, had but a glimmering knowledge of them, and so could not yield obedience freely, as sonnes: therefore the Lord saw it meet to move them to yield obedience to his lawes, by their own motives, and as servants or children under age.

Ant.

And were both believers and unbelievers, that is, such as were under the Covenant of Grace, and such as were under the Covenant of Works, equally and alike subj…ct, as well to have the calamities of this life inflicted upon them for their disobedience, as the blessings of p. 69this life conferred upon them for their obedience?

Evan.

Surely the words of the Preacher do take place here, when he saith,Eccles. 9.2Eccl 9:2 All things come alike to all, there is one event to the righteous, and to the wicked. Num. …0.12.Were not Moses and Aaron, for their disobedience, hindered from entring into the land of Canaan, as well as others?2 Chron. 35.21, 22.2 Chr 35:212 Chr 35:22 And was not Josiah, for his disobedience to Gods command, sl…in in the valley of Megiddo? Therefore assure your selfe,Num. 16.46.Num 16:46 that when believers, in the Old Testament, did transgresse Gods commandements, Gods temporall wrath went out against them, and was manifest in temporall calamities that befell them as well as others, only here was the difference, The believers temporall calamities had no eternall calamities included in them, nor following of them, and their temporall blessings had eternall blessings included in them, and following of them; And the unbelievers temporall blessings had no eternall blessings included in them, nor following of them, and their temporall calamities had eternall calamities included in them, and following of them.

p. 70Ant.

Then, Sir, it seemeth that all obedience that any of the Jewes did yield to Gods commandements, was for feare of tempo…ll punishment, and in hope of temporall reward.

Evan.

Surely the Sc…ip…ure seemes to hol… forth, that there were three several sorts of people who endeavoured to keep the law of God, and they did all of them differ in their ends.

The first sort of them were true believers, who according to the measure of their faith, did believe the resurrection of their bodies after death, and eternall life in glory, and that it was to be obtained, not by th… …orkes of the Law, but by faith in the M…ssi…h o… promised seed: And answerably as they believed this, answerably they yielded obedience to the Law freely, without fear of punishment, or hope of reward; but alas, the spirit of faith was very weak in the most of them, and the spirit of bondage very strong, and therefore they stood in need to be induced and constrained to obedience, for feare of punishment, and hope of reward.

The second sort of them were the Sadduces and their Sect, and these did not believe that there was any Resurrection, nor any life but the life of this world,Matth. 22 23.Matt 22:23 and yet p. 71they endeavoured to keep the Law, that God might blesse them here,Boltons true bounds. pag. 259. and that it might go well with them in this present life.

The third sort, and indeed the greatest number of them in the future ages after Moses, were the Scribes and Pharisees, and their Sects, and they held and maintained that there was a Resurrection to be looked for, and an eternall life after death, and therefore they endeavoured to keep the Law, not onelyonly to obtaine temporall happinesse, but eternall also; for though it had pleased the Lord to make known unto his people by the ministrie of Moses, Ball on the Cov…n. pag. 114.that the Law was given not to retaine men in the confidence of their own workes, but to drive them out of themselves, and lead them to Christ the promised seed, yet after that time the Priests and the Levites, who were the expounders of the Law, and whom the Scribes and Pharisees did succeed,Perkins on Christs Ser. on the mount. did so conceive and teach of Gods intention in giving the Law, as though it had been, that they by their obedience to it, should obtaine righteousnesse and eternall life, and this opinion was so confidently maintained, and so generally imbraced amongst them, that in their book Mechilta, they say and affirme that there is no other Covenant but the Law,Musculus ▪ Com. pla. pag. 118. and so in very deed p. 72they conceived that there was no other way to Eternall life then the Covenant of workes.

Ant.

Surely then it seemes they did not understand and consider, that the Law as it is the Covenant of workes, doth not onelyonly binde the outward man, but also the inward man, even the soule and spirit, and requires all holy thoughts, motions, and dispositions of the heart and soule.

Evan.

Oh no, they neither taught it, nor understood it, so spiritually, neither could they be perswaded, that the Law doth require so much at mans hands; for they first laid this downe for a certaine truth, that God gave the Law for man to be Justified and saved by his obedience to it, and that therefore there must needs be a power in man to doe all that it requireth, or else God would never have required it, and therefore whereas they should first have considered, what a straight rule the Law of God is, and then have brought mans heart, and have laid it to it, they contrariwise first considered what a crooked rule mans heart is, and then sought to make the Law like unto it, and so indeed they expounded the Law literally, teaching and holding, that the righteousnesse which the Law required, was but an p. 73externall righteousnesse, consisting in the outward observation of the Law, as you may see by the testimony of our Saviour, Matth. 5.Gray, in his Serm. of the perfect. of a Christ. So that according to their exposition, it was possible for a man to fulfill the Law perfectly, and so to be justified and saved by his obedience to it.

Ant.

But, sir, doe you think the Scribes and Pharisees, and their seed, did yield perfect obedience to the Law, according to their own exposition?

Evan.

No indeed, I think very few of them, if any at all.

Ant.

Why, what hopes could they then have to be justified and saved, when they transgressed any of the Commandements?

Evan.

Peter Martyr tels us, that when they chanced to transgresse any of the Ten Commandements,In his preface to the Rom. exp. they had their sacrifices to make satisfaction (as they conceived) for they looked upon their sacrifices without their significations,Tindal on Ma…. and so had a false faith in them, thinking that the bare work was a sacrifice acceptable to God: in a word, they conceived that the blood of Buls and Goates would take away sinne, And so what they wanted of fulfilling the Morall law,Bolton, true bounds. pag. 161. they thought to make p. 74make up in the Ceremoniall law: And thus they separated Christ from their sacrifices, thinking they had discharged their duty very well when they had sacrificed and offered their offerings▪ not considering that the imperfection of the Typicall law, which (as the Apostle saith) made nothing perfect,Heb. 7 9.Heb 7:9 should have led them to find perfection in Christ: but they generally rested in the work done, in the Ceremoniall law, even as they had done in the Morall law, though they themselves were unable to do the one, and the other was as unsufficient to help them. And thus, Israel which followed the law of righteousnesse, did not attain to the law of righteousnesse, because they sought it not by faith, Rom. 9.31.32.Rom 9:31Rom 9:32but as it were by the works of the Law, for they being ignorant of the righteousnesse of God, and going about to stablish their own righteousnesse, Rom. 10.3Rom 10:3did not submit themselves to the righteousnesse of God.

Ant.

Then Sir, it seemeth that their ignorance was the cause of their error.

Evan.

Yea indeed was it, for this vaile of ignorance that was over their hearts,2 Cor. 3.14.2 Cor 3:14 or this vaile of blindnesse which was over their minds, made their sight so weak and dim, that they were no more able to behold the p. 75glorious beauty of the Lords holy and pure nature manifested in the Law, as it was the covenant of works, than the weak eye of man is able to behold the bright sun when it shineth in full strength: And therefore we read, that when Moses came down from the mount, with the two tables,Exod. 34.28, 29.Exod 34:28Exod 34:29 wherein were wri…ten the words of the covenant of works, the Ten Commandements, his face did sh…ne so bright, that the children of Israel could not stedfastly behold it,2 Cor. 3.7.2 Cor 3:7 for the glory of his countenance: and therefore Moses was glad to put the cloudy vaile of shadowing Ceremonies over it,Exod. 34.35.Exod 34:35 that so they might bee the better able to behold it.

Ant.

But yet, Si…, it seemeth that the vaile of Ceremonies did not help their vaile of Ignorance.

Evan.

No indeed; for the generality of them were so addicted to the letter of the Law, that they used it not as a pedagogie to Christ, but … justification by it, and opposed Christ: they terminated their eyesight in th… shadow and did not see through it to th… subst…nce, to wit, to the end of the Law, which is Christ. Some indeed there were which did otherwise, but alas, the number of them were very few, especially p. 76in the future ages after Moses, for their blind guides had so levened the people with their corrupt doctrine, that at the time of our Saviours comming in the flesh, we re…d… but of two, to wit, Simeon and Anna, that desired him or looked for him: for although all of them had in their mouths the Messiah,Calvins Harm. p. 87. and the blessed estate of the kingdome of David, yet they dreamed that this Messiah should be some great Monarch, that should come in outward pompe and power, and save and deliver them from the Romans, of whose bondage they were very sensible and weary: but as for their spirituall bondage under the law and sinne, they were not sensible of it, and so indeed saw no need of deliverance from it, and all because their false teachers had turned the whole Law into a Covenant of Works, to be done for Justification and Salvation, yea, such a Covenant as they were able to keep and fulfill, if no… by doing, yet by making satisfaction with their sacrifices. And though Jesus Christ himself, for the removing of this vaile, did (in the fifth of Matthew) take occasion truly to expound the Law, as it is the Covenant of Works, shewing, that it did not only require externall righteousnesse, but internall also, p. 77of them that would bee justified by the works thereof; and so removing that false glosse which the Scribes and Pharisees had put upon it. Yea, and though both he himselfe, and his Apostles, by their preaching and teaching did endeavour to let them understand, that all the Sacrifices and Ceremonies did but point at him, and so were of no further use.

Yea, and though at the death of Christ, the vaile of the Temple was rent in twain from the top to the bottome, Matth. 27.51. Tindal, alleadged by Marbeck in com. pla. p. 112.Matt 27:51to shew, that the shadowes of Moses Law should vanish away at the flourishing light of the Gospel, and that the mysteries of Christ which were formerly hid, were now laid open. Yet notwithstanding, after that, when the Apostle wrote to the Corinthians,2 Cor. 3.52 Cor 3:5 he saith concerning the Jewes, Even to this day, when Moses is read, the vaile is over their hearts.

And though for the removing of this vaile, the same Apostle (as it is probobably thought) did write to them that Divine and Spirituall Epistle, called the Epistle to the Hebrewes, wherein he plainly and fully declareth, p. 78that all the Sacrifices, Ceremonies, and Tabernacle ordinances in the old Testament were but types of Christ, and given to them that they might see Christ through them, who being now exhibited, and come in the fl…sh▪ all types and shadows were to va…sh away and give place, yet notwithstanding, we may say of them at this day as the Apostle did to the Corinthians,2 Cor. 3.14.2 Cor 3:14 untill this …ay remaineth the same vail untaken away in the reading of the old Testament, the Lord be mercifull unto them, and remove it in his due time.

Nom.

Sir, as I conceive you have now spoken sufficiently, both of Gods purpose and promise, concerning the helping and delivering fallen mankind, wherefore I beseech you let us now heare of his performance of it.,

Evan.

Touching this point the Scripture testifieth, that God according to his purpose before time, and his promise in time, Did in the fulnesse of time, send forth his Sonne, made of a woman, Gal. 4.4. Hooker Souls Justifica pag. 173.Gal 4:4made under the Law, to redeeme them that were under the Law, &c. That is to say, looke how mankinde by nature are under the Law, as it is the Covenant of works; p. 79so was Christ as mans suretie contented to bee so, that now according to that Eternall and mutuall agreement that was betwixt God the Father and him, he put himself in the roome and place of all the Faithfull, and the Lord hath laid on him the iniquities of us all.Isai. 53.6.Isa 53:6

Then came the Law as it is the Covenant of Workes, and said,Luther on Gal. pag. 137. I finde him a sinner, yea such a one as hath taken upon him the sinnes of all men, therefore, let him die upon the Crosse. Then said Christ, Sacrifice and Offering thou wouldest not, Heb. 10.5, 6, 7.Heb 10:5Heb 10:6Heb 10:7but a bodie hast thou prepared mee. In burnt offerings and sacrifice for sinne thou hast no pleasure. Then said I, loe I come, to doe thy will O God. And so the law proceeding in full scope, against him, set upon him, and killed him: and by this meanes was the justice of God fully satisfied, his wrath appeased, and all true beleevers acquitted from all their sinnes both past, present, and to come, so that the Law as it is the Covenant of workes, hath not any thing to say to any true beleever: for indeed they are dead to it, and it is dead to them.

Nom.

But Sir, How could the sufferings p. 80of Christ; which in respect of time were but finite, make full satisfaction to the Justice of God which is infinite,

Eva.

Though the sufferings of Christ in respect of time were but finite, yet in respect of the person that suffered, his sufferings came to be of infinite value; for Christ was God and Man in one person, and therefore his sufferings were a sufficient and full ransome for mans soule, being of more value then the death and destruction of all creatures.

Nom.

But Sir, you know that the Covenant of workes requires mans owne obedience, or punishment, when it saith, Hee that doth these things shall live in them, and cursed is every one that continueth not in all things which are written in the book of the Law to do them, how then could beleevers be acquitted from their sins by the death of Christ?

Evan.

For answer hereunto, I pray you consider, that though the covenant of workes requires mans owne obedience or punishment, yet it no where disalloweth or excludeth that which is done or suffered by another in his behalfe,Visin. cat. neither is it repugnant to the Justice of God; for so there bee a satisfaction performed by p. 81man through a sufficient punishment, for the disobedience of man, the Law is satisfied, and the justice of God permitteth that the offending partie be received into favour,Pemble vindict. fid. and acknowledge God after such satisfaction made as a just man and no transgressor, of the Law, and though the satisfaction be made by a surety, yet when it is done, the principall is by the Law acquitted, But yet for the further proofe and confirmation of this poynt, wee are to consider that as JESUS CHRIST the second Adam, entered into the same Covenant that the first Adam did, so by him was done whatsoever the first Adam had undone: so then, the case stands thus, that like as whatsoever the first Adam did or befell him, was reckoned as done by all mankinde, and to have befallen them, even so, whatsoever CHRIST did or befell him, is to bee reckoned as to have been done by all believers, and to have befallen them, so that as sinne commeth from Adam alone to all mankinde as he in whom all have sinned, so from Jesus Christ alone commeth righteousnesse, unto all that are in him,Forles on justification, p. 89. as hee in whom they all have satisfied the justice of God, for as by being in Adam p. 82and one with him, all did in him and with him, transgresse the Commandement of God, even so in respect of faith, whereby believers are ingrafted into Christ, and spiritually made one with him, they did all in him and with him, satisfie the justice of God in his death and sufferings, and whosoever reckons thus, reckons according to Scripture, for in Rom. 5.12. all are sayd to have sinned in Adams sinne, In whom all have sinned, sayth the Text, namely in Adam, as in a publike person, all mens acts were included in his, because their persons were included in his, so likewise in the same Chapter it is sayd that death passed upon all men,Goodwins Christ set forth, pag. 87. Rom. 6.10, 11.Rom 6:10Rom 6:11 namely for this, that Adams sinne was reckoned as theirs, even so, Rom. 6. the Apostle speaking of Christ, sayth, In that he dyed, he dyed unto sinne once, but in that hee liveth, hee liveth unto God, so likewise sayth he in the next verse, Reckon ye your selves to be dead unto sinne, but alive unto God through Jesus Christ our Lord. And so as touching the resurrection of Christ, the Apostle argues, that all believers must and shall arise, because Christ is risen, 1 Cor. 15.20.1 Cor 15:20and is become the first fruit… of them that sleepe. CHRIST, as the first fruits ariseth, and that in the name and p. 83stead of all believers, and so they rise in him and with him,Smith on the Creed. for CHRIST did not rise as a private person, but hee arose as the publike head of his Church, so that in his arising all believers did virtually arise and as CHRIST at his resurrection was justified and acquitted from all the sinnes of all believers by God his Father, as having now fully satisfied for them, wherefore the obedience of Christ, being imputed unto believers, by God for their righteousnesse it doth put them into the same estate and case touching righteousnesse unto life before God, wherein they should have been, if they had perfectly performed the perfect obedience of the covenant of works, Doe this, and thou shalt live.

Nom.

But, Sir, are all believers dead to the Law, and the Law dead to them.

Evan.

Believe it man, as the Law is the Covenant of works, all true believers are dead unto it, and it is dead to them, for they being incorporated into Christ, what the Law or Covenant of works did to him, it did the same to them, so that when CHRIST hanged on the Crosse believers, after a sort, hanged there with him, and therefore the Apostle Paul p. 84having sayd, I through the Law, am dead to the Law, addes in the next verse, I am crucified with CHRIST, which words the Apostle brings as an argument to prove that hee was dead to the Law, for the Law had crucified him with CHRIST, upon which Text Luther sayth,On Gal. p. 81. I likewise am crucified and dead to the Law: Forasmuch as I am crucified and dead with CHRIST: and, againe, I believing in CHRIST, am also crucified with CHRIST. In like manner the Apostle sayth, to the believing Romanes, So yee my brethren are dead also to the Law by the body of CHRIST, Rom. 7.4.Rom 7:4Now by the body of CHRIST is ment the passion of CHRIST upon the Crosse,Doctor Willet on the Text. Elton on the Text. On the Text. or, which is all one, the suffering of CHRIST in his humane nature, and therefore, certainely wee may conclude, with godly Tindall, that all such are dead concerning the Law, as are by faith crucified with Christ.

Nom.

But I pray you, Sir, how doe you prove that the Law is dead to a believer?

Evan.

Why, as I conceive the Apostle p. 85affirmes it, Romams 7.1, 6.

Nom.

Surely, Sir, you doe mistake, for I remember the words of the first verse, are, how that tbe Law hath dominion over a man as long as hee liveth, and the words of the sixth verse are, But now we are delivered from the Law, that being dead wherein wee were holden, &c.

Evan.

I know right well that in our last Translation the words are so rendred, but godly and learned Tindall renders it thus, Remember yee not brethren, that the Law hath dominion over a man as long as it endureth, and B. Hall, paraphraseth upon it thus, Know yee not brethren that the Mosaicall Law hath dominion over a man that is subject unto it, so long as the said Law is in force: So likewise, Origen, Ambrose, and Erasmus doe all agree,Alledged by Doctor Willet on Rom. that by these words, while (Hee) or it liveth, wee are to understand, as long as the Law remayneth: And Peter Martyr is of opinion, that these wordes, while (Hee) or it liveth, or indifferently referred eyther to the law are to the man, for sayth hee▪ The man is said to bee dead, Verse the fourth, and the law is said to bee p. 86dead Verse the sixth, even so because the word (He) or (it) mentioned,See Doctour Willet again. Verse the first, doth signifie both sexes in the Greek, Chrysostome thinketh that the death both of the law and the man is insinuated: And Theophylact, Erasmus, Bucer, and Calvin, doe all understand the sixth Verse of the law being dead: And as the death of a believer to the law was accomplished by the death of Christ, even so also was the laws death to him. Even as M. Fox in his Sermon of Christ crucified, testifieth, saying; Here have wee upon one Crosse two Crucifixes, two the most excellent Potentates that ever were,Fox that wrote the Book of Martyrs. the Sonne of God, and the Law of God, wrastling together about mans salvation, both cast downe, and both slaine upon one Crosse, howbeit not after a like sort: first, the Sonne of God was cast downe and took the fall, not for any weaknesse in himselfe but was content to take it for our victory, by this fall the law of God in casting him downe was caught in his one trip, and so was fast nayled hand and foot to the Crosse, according as we read in S. Pauls words, 1 Col. 2.14. And so Luther speaking to the same point sayth,On Gal. p. 184. this was a wonderfull combate, where the law being a creature, giveth such an assault to his Creatour, in p. 87practizing his whole tyranny upon the Sonne of God: now therefore, because the law did so horribly and cursedly sinne against his God, it is cursed and arraigned, and as a thiefe and cursed murderer of the Son of God, looseth all his right and deserveth to be condemned, the law therefore is bound, dead and crucified to mee,Pag. 185. it is not only overcome, condemned and slaine unto Christ, but also to mee believing in him, unto whom hee hath freely given this victory, now then, although, according to the Apostles intimation, Romans the seventh at the beginning, though the Covenant of workes, and man by nature bee mutually engaged each to other, so long as they both live: yet if when the wife bee dead, the husband bee free, then much more when he is dead also.

Nom.

But, I pray, Sir, what are wee to understand by this double death, or wherein doth this freedome from the law consist?

Evan.

Death is nothing else but a dissolution, or an untying of a compound, or a separation between matter and forme; and therefore, when the soule and body of man is separated, wee say hee is dead, so that by this double death, wee are to p. 88understand nothing else, but that the bargaine or covenant which was made betweene GOD and man at first is dissolved, or untyed, or that the matter and forme of the Covenant of works is separated to a believer, so that the Law of the ten Commandements, doth neyther promise eternall life, nor threaten eternall death to a believer, upon condition of his obedience, or disobedience to it: neyther doth a believer as hee is a believer, eyther hope for eternall life., or feare eternall death upon any such termes, no, wee may assure our selves, Rom. 3.19.Rom 3:19that whatsoever the Law sayth on any such tearmes, it sayth, to them who are under the Law: Rom. 6.14.Rom 6:14But believers are not under the Law, but under Grace: and so have escaped eternall death, and obtained eternall life., onelyonly by faith in Jesus Christ;Acts 13.39.Acts 13:39 For by him all that believe are justified from all things from which they could not be justified by the Law of Moses. For God so loved the World that he gave his onelyonly begotten Son, Iohn 3.16.John 3:16that whosoever believeth in him should not perish, but have everlasting life. And this is that Covenant of Grace, which as I told you, was made with the Fathers by way of promise, and so but darkly, but now the fulnesse of time being come, p. 89it was more fully opened and promulgated.

Ant.

Well, Sir, now I doe perceive, there was little difference betwixt the Jews Covenant of Grace and ours.

Evan.

Truly the opposition betwixt the Jews Covenant of Grace and ours, was chiefly of their owne making, they should have been driven to Christ by the Law,Boultons true bounds, p. 160. but they expected life in obedience to it, and this was their great errour and mistake.

Ant.

And truly, Sir, it is no great marvell, though they in this point did so much erre and mistake, who had the Covenant of Grace made known to them so darkly, when many amongst us who have it more cleerly manifest, do the like.

Evan.

And truly, it is no marvell, though all men naturally do so for man naturally doth apprehend God to be the great master of heaven, and himselfe to be his servant, and that therefore he must do his work before hee can have his wages, and the more work he doth, the better wages he shall have. And hence it it was, that when Aristotle came to speak of blessednes, & to pitch upon the next means to that end▪ he said it was operation & working, with whom also agreeth Pythagoras, Trunesse of Christian Religion.when he saith, It is mans felicity to be like unto God, (as how) by becoming righteous and holy, p. 90and let us not marvell that these men did so erre who never heard of Christ, nor of the Covenant of grace, when those to whom it was made known by the Apostles of Christ did the like, witnesse those to whom the Apostle Paul wrote his Epistles, and especially the Galathians, for although hee had by his preaching when he was present with them, made known unto them the doctrine of the Covenant of grace, yet after his departure, through the seducement of false teachers, they were soon turned to the Covenant of works, and sought to be justified either in whole or in part by it, as you may see if you doe seriously consider that Epistle, (nay, what sayth Luther) it is, sayth he, the generall opinion of mans reason throughout the whole world, That righteousnesse is gotten by the works of the Law, and the reason is, because the Covenant of works was ingendred in the mindes of men in the very creation, so that man, naturally can judge no otherwise of the law then as of a Covenant of works, which was given to make righteous, and to give life and salvation, this pernitious opinion of the Law, that it justifieth and maketh righteous before God (sayth Luther again) is so deeply rooted in mans reason,On Gal. p. 133. and all p. 91mankinde are so wrapped in it, that they can hardly get out, yea, I my selfe, sayth hee, have now preached the Gospell almost twenty years,Chos. Sermon, pag. 108. and have been exercised in the same daily, by reading and writing, so that I may well seeme to bee rid of this wicked opinion, yet notwithstanding I now and then feele this old filth cleave to my heart, whereby it commeth to passe, that I would willingly so have to doe with God, that I would bring somthing with my selfe, because of which hee should give me his grace, nay, it is to bee feared that (as you sayd) many amongst us, who have more means of light ordinarily then ever Luther or any before him had, who yet notwithstanding doe either wholy or partly expect justification, and acceptation by the works of the Law.

Ant.

Sir, I am verily perswaded that there be very many in this City of London, that are carryed with a blinde preposterous zeale after their own good works and well doings, secretly seeking to become holy, just, and righteous before God, by their diligent keeping, and carefull walking in all Gods Commandements, and yet no man can perswade them that they doe so, and truly, Sir, I am verily perswaded that this our neighbour p. 92and friend Nomista is one of them?

Evan.

Alas! there is a thousand in the world that make a Christ of their works, and here is their undoing,Boultons true bounds, p. 97. &c. They looke for righteousnesse and acceptation more in the precept then in the promise, in the law then in the Gospel, in working then in believing and miscarry many poor ignorant souls amongst us, when we bid them obey and doe duties, they can thinke of nothing but working themselves to life,Pag. 162. when they are troubled they must lick thēselves whole, when wounded they must run to the salve of duties, and stream of performances, and neglect Christ. Nay, it is to be feared, that there bee divers who in words are able to distinguish between the Law and the Gospel, and in their judgements hold and maintain that man is justified by faith, without the works of the Law, and yet in effect and practise, that is to say, in heart and conscience doe otherwise, & rhere is some touch of this in us all, otherwise we should not be so up and down in our comforts,Boultons true bounds, p. 97, 98. and believing as we are still, and cast down with every weaknesse as we are. But what say you neighbour Nomista, are you guilty of these things thinke you?

Nom.

Truly, Sir, I must needs confesse I begin to be somwhat jealous of my selfe that p. 93I am so, and because I desire your judgement touching my condition, I would intreat you to give me leave to relate it unto you.

Evan.

With a very good will.

Nom.

Sir, I having bin born & brought up in a Countrey where there was very little preaching, the Lord he knoweth, I lived a great while in ignorance and blindnesse, and yet because I did often repeat the Lords Prayer, the Apostles Creed, and the ten Commandements, and in that I came sometimes to Divine Service (as they call it) and at Easter receive the Communion, I thought my condition to bee good, but, at last, by means of hearing a zealous and godly Minister in this City, not long after my comming hither, I was convinced that my present condition was not good, and therefore I went to the same Minister and told him what I thought of my selfe, So hee told mee that I must frequent the hearing of Sermons, and keepe the Sabbath very strictly, and leave off swearing by my faith and troth, and such like oaths, and beware of lying and all idle words and communication, yea, and sayd hee, you must get good books to read on, as Master Dod on the Commandements, M. Boultons directions p. 94for comfortable walking with God, Mast… Brinsleys true Watch, and such like, and many such like exhortations and directions he gave me, the which I liked very well of, and therefore endeavoured my selfe to follow them, so I fell to the hearing of the most godly, zealous, and powerfull Preachers that were in this City, and wrote their Sermons after them, and when God gave mee a Family I did pray with them, and instructed them; and repeated Sermons to them, and spent the Lords day in publique and private exercises: and left off my swearing and lying, and idle talking, according to his exhortation in few wordes: I did so reforme my selfe and my life, that whereas before I had been onelyonly carefull to performe the duties of the second Table of the Law, and that to the end I might gain favour and respect from civill honest men, and to avoid the penalty of mans law, or temporall punishment, now I was also carefull to performe the duties required in the first Table of the Law, and that to gaine favour and respect from religious honest men, and to avoid the penalty of Gods Law, even eternall torments in hell. Now when professors of Religion observe this change in me, they ca… to my house and gave unto mee the right p. 95hand of fellowship, & counted me one of that number. And then I invited godly Ministers to my table, and made much of them, & then with that same Mica mentioned in the book of Judges, Iudg. 9.18, 19.Judg 9:18Judg 9:19I was perswaded the Lord would be mercifull unto me because I had gotten a Levite to be my Priest, in a word, I did now yield such an outward obedience and conformity to both Tables of the Law, that all godly Ministers, and religious honest men that knew me, did thinke very well of mee, counting me to be a very honest man, and a good Christian, and indeed I thought so of my selfe, especially because I had their approbation, and thus I went on bravely a great while, even untill I read in Master Boultons works, that the outward righteousnesse of the Scribes and Pharisees was famous in those times,Discourse of true happines, pag. 64. for besides their forbearing and protesting against grosse sins, as murther, theft, adultery, idolatry, and the like, they were frequent and constant in prayer, fasting and almes deeds, so that without question, many of them were perswaded, that their doings would purchase heaven and happinesse, whereupon I concluded, that I had as yet done no more then they, and withall I considered that our Saviour sayth,Matth. 5.20.Matt 5:20 Except your righteousnesse p. 96exceede the righteousnesse of the Scribes and Pharisees, you cannot enter into the Kingdome of God, yea, and I also considered, that the Apostle sayth, Hee is not a Jew, that is one outward, but he that is one within, whose praise is not of men but of God, Then did I conclude that I was not yet a true Christian, for sayd I in my heart, I have contented my selfe with the praise of men, and so have lost all my labour and pains in performing duties, for they have been no better then outside performances, and therefore they must all fall down in a moment. I have not served God with all my heart, and therefore I see I must either goe farther, or else I shall never be happie, whereupon I set about the keeping of the Law in good earnest, and laboured to performe duties, not onelyonly outwardly, but also inwardly from my heart, I heard, and read, and praid, and laboured to bring my heart, and force my soule to every duty, I called upon the Lord in good earnest, and told him that whatsoever hee would have mee to doe, I would doe it with all my heart, if hee would but save my soule, and then I also tooke notice of the inward corruptions of my heart, the which I had not formerly done, and was carefull to govern my p. 97thoughts, to modeate my passions, and to suppresse the motions and risings of lusts, to banish privie pride and speculative, wantonnesse, and all vain and sinfull desires of my heart, and then I thought my selfe not onelyonly an out-side Christian, but also an in-side Christian, and therefore a true Christian indeed, and so I went on comfortably a good while, till I considered that the Law of God requires passive obedience as well as active, and therefore I must bee a sufferer as well as a doer, or else I could not bee a Christian indeed, whereupon I began to bee troubled at my impatience under Gods correcting hand, and at those inward murmurings and discontents which I found in my spirit in time of any outward calamity that befell mee, and then I laboured to bridle my passions and to submit my selfe quietly to the will of God in every condition, and then did I also, as it were, begin to take penance upon my selfe, by abstinence, fasting, and afflicting my soule, and made pittifull lamentations in my prayers, which were somtimes also accompanied with tears, the which I was perswaded the Lord did take notice of and would reward me for it, and then I was p. 98perswaded that I did keepe the Law in yielding obedience both actively and passively, and then was I confident I was a true Christian, untill I considered tha… those Jewes of whom the LORD complaynes, Esay 58. did as much as I, and that caused mee to feare that all was not right with mee as yet: whereupon I went to another Minister, and told him, that though I had done thus and thus, and suffered thus and thus; yet I was perswaded that I was in no better a condition then those Jewes: ô yes, sayd hee! you are in a better condition then they▪ for they were Hypocrites, and served not GOD with all their hearts as you doe. Then I went home contentedly, and so went on in my wonted course of doing and suffering, and thought all was well with mee untill I bethought my selfe that before the time of my conversion, I had beene a transgressour from the wombe, yea, in the wombe in that I was guilty of Adams transgression: so then I considered, that although I kept even with GOD for the time present and to come yet that would not free m… from the guiltinesse of that which wa… done before, whereupon I was much troubled and disquieted in my minde, then I p. 99went to a third Minister of Gods holy word, and told him how the case stood with mee: and what I thought of my state and condition, he cheered me up, bidding mee be of good comfort, for howsoever my obedience since my Conversion, would not satisfie for my former sinnes, yet in as much as at my Conversion I had confessed▪ lamented, deplored, bewayled and forsaken them: God according to his rich mercy and gracious promise had mercifully pardoned and forgiving them. Then I returned home to my house againe, and went to God by earnest Prayer and supplication, and besought him to give mee assurance of the pardon and forgivenesse of my guiltinesse of Adams sinne, and all my actuall transgressions before my Conversion: and as I had endeavoured my self to be a good servant before, so I would still continue in doing my duty most exactly: and so being assured that the Lord had granted this my request, I fell to my businesse, according to my promise; I heard, I read, I prayed, I fasted, I mourned, I sighed and groned, and watched over my heart, my tongue, and wayes, in all my doings, actions, and dealings both with God and man: But after a while I growing p. 100better acquainted with the spiritualnesse of the Law, and with inward corruptions of mine owne heart, I perceived that I had deceived my selfe in thinking that I had kept the Law perfectly, for doe what I could I found many imperfections in my obedience; for I had been and was still subject to sleepinesse, drousinesse, and heavinesse in prayer and hearing, and so in other duties, I failed in the manner of performance of them, and in the end why I performed them, seeking my selfe in every thing I did, and my conscience told me I failed in my duty to God in this, and in my duty to my neighbour in that, and then I was much troubled again, for I considered that the Law of God requireth, and is not satisfied without an exact and perfect obedience, and then I went to the same Minister again, and told him how I had purposed, promised, striven and endeavoured, as much as possibly I could to keepe the Law of Ged perfectly, and yet by wofull experience I had found, that I had and did still transgresse it many ways, and therefore I feared hell and damation.

O! but sayd hee, doe not feare, for p. 101the best Christians have their failings, and no man keepeth the Law of God perfectly, and therefore goe on and doe as you have done in striving to keepe the Law perfectly, in what you cannot doe God will accept the will for the deed, and wherein you come short, Christ will help you out, and this satisfied and contented mee very much, so I returned home againe and fell to prayer, and told the Lord that now I saw I could not yield a perfect obedience to his Law, and yet I would not despaire, because I did believe, that what I could not doe Christ would doe for mee, and then I did certainly conclude, that I was a Christian indeede, and not before, and so have I beene perswaded ever since, And thus, Sir, you see I have dcclared unto you, both how it hath been wieh mee formerly, and how it is with me for the present, wherefore I would intreat you to tell me plainly and truly what you think of my condition.

Evan.

Why truly I must tell you it appears to me by your relation▪ that you have gone as far in the way of the Covenant of works as the Apostle Paul did before his conversion, but yet for ought p. 102I see you have not gone the right way to the truth of the Gospell, and therefore I question whether you be as yet come truly to Christ.

Neo.

Good, Sir, give me leave to speak a few words. By the hearing of your discourse concerning the Covenant of works and the Covenant of grace, I was moved to feare that I was out of the right way, but now having heard my neighbour Nomista make such an excellent relation, and yet you to question whether hee bee come truly to CHRIST or no, makes me to conclude absolutely that I am far from Christ, surely if he upon whom the Lord hath bestowed such excellent gifts and graces, and who hath lived such a godly life, as I am sure he hath done, be not right, then woe be unto me.

Evan.

Truly for ought I know, you may be in Christ before him.

Nom.

But I pray you, Sir, consider, that though I am now throughly convinced, that till of late I went on in the way of the Covenant of works, yet seeing that at last I came to see my need of Christ, and have verily believed that in what I come short of fulfilling the Law, hee will help mee out, me thinks, I should be come truly to Christ.

p. 103Evan.

Verily I doe conceive that this gives you no sure evidence of your being come truly to Christ, then some of your strict Papists have, for it is the doctrine of the Church of Rome, that if a man exercise all his power, and doe his best to fulfill the Law, then God for Christs sake, will pardon all his infirmities, and save his soule, and therefore you shall see many of your Papists very strict and zealous in the performance of duties morning and evening, so many Avie-Maries, and so many Paternosters, yea, and many of them doe great deeds of charity, and great works of hospitality, and all upon such grounds and to such ends as these, the Papists (sayth Calvin) cannot abide this saying, by faith alone, Proposition, on Gal. second, in octa. pag. 45.for they think that their own works are in part a cause of their salvation, and so they make a hotch potch and mingle mangle, that is, neither fish nor flesh as men use to say.

Nom.

But stay, Sir, I pray, you are mistaken in me, for though I hold that God doth accept of my doing my best to fulfill the Law, yet doe I not hold with the Papists that my doings are meritorious, for I believe that God accepts not of what I doe, either for the work or workers sake, but onelyonly for Christs sake.

p. 104Evan.

Yet doe you but still goe hand in hand with the Papists,Doctor Downham of Iustification, p. 149. for though they doe hold that their works are meritorious, yet they say it is by the merit of Christ that they become meritorious, or as some of the moderate sort of them say, our works sprinkled with the bloud of Christ become meritorious, but this you are to know, that as the justice of GOD requires a perfect obedience, so doth it require that this perfect obedience be a personall obedience, viz. it must bee the obedience of one person onelyonly, the obedience of two must not bee put together, to make up a perfect obedience: So that if you desire to be justified before God▪ you must either bring to him a perfect righteousnesse of your own, and wholy renounce Christ, or else you must bring the perfect righteousnesse of Christ and wholy renounce your own.

Ant.

But believe me, Sir, I would advise him to bring Christs and wholy renounce his own, as, I thank the Lord, I have done.

Evan.

You say very well, for indeed the Covenant of Grace terminates it selfe onelyonly on Christ and his righteousnesse, God will have none to have a hand in the justification p. 105and salvation of a sinner but Christ onelyonly, and to say as the thing is, neighbour Nomista, Christ Jesus will either be a whole Saviour, or no Saviour; hee will either save you alone, or not save you at all,Acts 4.12.Acts 4:12 for among men there is given no other name under heaven, whereby we must be saved, sayth the Apostle Peter: and Jesus Christ himselfe sayth, I am the way, Iohn 14.6.John 14:6the truth, and the life, and no man commeth to the father but by mee, On Gal. p. 17. Doctor Vrban Regis, in his exposition of Christs Sermon going to Emaus.so that as Luther truly sayth, besides this way Christ, there is no way but wandering, no verity but hypocrisie, no life but eternall death, and verily sayth another godly writer, We can neither come to God the Father, bee reconciled unto him, nor have any thing to doe with him, by any other way or means, but onelyonly by Jesus Christ, for we shall not any where finde the favour of God, true innocency, righteousnesse, satisfaction for sin, help, comfort, life or salvation, any where but onelyonly in Jesus Christ, he is the summe and centre of all divine and evangelicall truths, and therefore as there is no knowledge or wisdome so excellent, necessary or heavenly as the knowledge of Christ; (which made the Apostle tell the Corinthians, 1 Cor. 2.2.1 Cor 2:2that he determined to know nothing amongst p. 106them, but onelyonly Jesus Christ and him crucified) so is there nothing to be preached unto men as an object of their faith, or necessary element of their salvation,Reynolds on Psal. 110. p. 1.Ps 110 which doth not some way or other either meet in Christ or refer unto Christ.

Ant.

O, Sir, you doe please me wonderous well in thus attributing all to Christ, and surely, Sir, though of late you have not been so evangelical in your teaching as some others in this City (which hath caused me to leave off hearing you to hear them) yet have I formerly perceived, and do now also perceive, that you have more knowledge of the doctrine of free grace then many other Ministers in this City have, and to tell you the truth, Sir, it was by your means that I was first brought to renounce mine owne righteousnesse, and to cleave onelyonly to the righteoasnesse of JESUS CHRIST, and thus it was. After that I had been a good. while a legall professour, just like my friend Nomista, and heard none but your legall Preachers, who built me up in works and doings, as they did him, and as their manner is: At last a familiar acquaintance of mine who had some knowledge of the doctrine of free grace, did commend you for an excellent Preacher, & p. 107at last prevailed with me to goe with him to hear you, and your text that day, I wel remember was, Tit. 3.5. Not by the works of righteousnesse that we had done, but according to his own merciemercy he saved us, whence you observed and plainly proved, that mans own righteousnesse had no hand in his justification and salvation, whereupon you dehorted us from putting any confidence in our own works and doings, and exhorted us, by faith to lay hold upon the righteousnesse of Jesus Christ onelyonly, at the hearing whereof, it pleased the Lord so to work upon mee, that I plainly perceived that there was no need at all of my works and doings, nor nothing else, but only to believe in Jesus Christ, & indeed my heart did assent unto it immediately, so that I went home with abundance of peace and joy in believing, and gave thanks to the Lord, for that he had set my soule at liberty, from such a sore bondage as I had been under, and I told all my acquaintance what a slavish life I had lived in being under the Law, for if I did commit any sin, I was presently troubled & disquieted in my cōscience, & could have no peace til I had made humble confession thereof unto God, craved pardon and forgivenes, & promised amendment but now I told them that whatsoever sins I p. 108did commit, I was no whit troubled at them, nor indeed am not to this day, for I do verily believe, that God for Christs sake hath freely and fully pardoned all my sins, both past, present, and to come; so that I am confident that what sin or sins soever I commit, they shall never be layd to my charge, being very well assured that I am so perfectly clothed with the robes of Christs righteousnesse, that God can see no sin in me at all: And therefore, now I can rejoyce evermore in Christ, as the Apostle exhorts mee, and live merrily though I be never so vile or sinfull a creature, and indeed, I pitty them, that are in the same slavish condition that I was in, and would have them to believe, as I have done, that so they may rejoyce with mee in Christ: And thus, Sir, you see I have declared unto you my condition; and therefore I would intreat you to tell me what you think of me.

Evan.

There is in this City, at this day, much talk about Antinomiaus; and though I hope there be but few that doe justly deserve that title, (yet I pray) give me leave to tell you, that I feare mee I may say unto you in this case, as it was once said unto Peter in another case;Matth. 26.73.Matt 26:73 Surely thou art one of them, for thy speech bewrayeth thee. And therefore p. 109to tell you truly, I make some question whether you have truly believed in Christ, for all your confidence: And indeed I am the rather moved to question it, by calling to minde that as I have heard your conversation is not such as becommeth the Gospell of Christ:Phil. 1.27.Phil 1:27

Ant.

Why, Sir, do you think it is possible for a man to have such peace and joy in Christ as I have had, and I thanke the Lord have still, and not to have truly believed in Christ?

Evan.

Yea, indeed, I think it is possible, for doth not our Saviour tell us, that those hearers whom hee resembles to the stony ground, Mark 4.15.Mark 4:15immediatly received the word with joy, and yet had no root in themselves, and so indeed were not true believers. And doth not the Apostle give us to understand, that as there is a forme of godlines without the power of godlinesse: 2 Tim. 3.5.2 Tim 3:5so there is a forme of faith without the power of faith. And therefore he prayes that God would grant unto the Thessalonians the worke of faith with power. 2 Thess: 1.11.And as the same Apostle gives us to understand, there is a faith that is not fained, 1 Tim. 1.5.1 Tim 1:5so doubtlesse, there is a faith that is fained: And surely, when our Saviour sayth; Marke 4.26, 27, 28. The kingdome of God is as if a man should cast seed into the ground, and p. 110sheuld sleepe and rise night and day, and the seed should spring up and grow hee knoweth not how, first the blade, then the eare, after that the full corn in the eare, he giveth us to understand that true faith is produced by the secret power of God by little and little,Diodat on the Text. so that somtimes a true believer himselfe, neither knows the time when, nor the manner how it was wrought, so that we may perceive that true faith is not ordinarily begun, increased and finished all in a moment, as, it seems, yours was, but groweth by degrees according to that of the Apostle Rom. 1.17. The righteousnesse of God is revealed from faith to faith, Wilson on the Romans, p. 17.that is, from one degree of faith to another, from a weake faith to a stro…g faith, from faith beginning to faith increasing towards perfection, or from faith of adherence, to faith of assurance, but so was not yours, and again, true faith according to the measure of it, produceth holinesse of life, but it seems yours doth not so, and therefore though, you have had, and have still much peace and joy, yet that is no infallible signe that your faith is true,Doctor Preston of Faith, pag. 86. for a man may have great raptures, yea, he may have great joy, as if he were lift up into the third heaven, and have a great and strong perswasion that his estate is good, and yet be but an p. 111hypocrite for all that, and therefore I beseech you in the words of the Apostle, Examine your selfe whether you be in the faith, 2 Cor. 13.5.2 Cor 13:5prove your own selfe, know you not your own selfe how that Jesus Christ is in you, except you be a reprobate: And if Christ bee in you, the body is dead because of sin, Rom. 8.10.Rom 8:10but the Spirit is life because of righteousnesse.

Ant.

But, Sir, if my friend Nomista went wrong in seeking to be justified by the works of the Law, then, me thinks, I should have gone right in seeking to be justified by faith, and yet you speake as if wee had both gone wrong.

Evan.

I remember Luther sayth, that in his time, if they taught in a Sermon that salvation consisted not in our works or life,Chos. Sermon, Pag. 65. but in the gift of God, some men took occasion thence to be slow to good works, and to live a dishonest life, and if they preached of a godly and honest life, others did by and by furiously attempt to build ladders to heaven: And moreover, hee sayth, that in the year, 1525, there were some fantasticall spirits that stirred up the rusticall people to sedition, saying, that the freedome of the Gospel giveth liberty to all men from all manner of Laws,Luther on Gal. pag. 170. and there were others that did attribute the force of justification to the Law. p. 112Now, sayth he, both these sorts offend against the Law, the one on the right hand, who would be justified by the Law, and the other on the left hand, who would be clean delivered from the Law: Now I suppose this saying of Luthers, may bee fitly applyed to you two, for it appears to me, friend Antinomista that you have offended on the left hand, in not walking according to the matter of the Law, and it is evident to mee neighbour Nomista, that you have offended on the right hand, in seeking to be justified by your obedience to it.

Nom.

But, Sir, if seeking of justification by the works of the Law be an error▪ yet it seemeth, that by Luthers own confession, it is but an error on the right hand.

Evan.

But yet I tell you it is such an error, that by the Apostle Pauls own confession, so far forth as any man is guilty of it, He makes his services his Saviours, and rejects the grace of God, and makes the death of Christ of none effect, Gal. 5.4. Gal. 3.19. Gal. 1.7. Gal. 3.10. Gal. 4.25. Gal. 5.7. Gal. 3.11.Gal 5:4Gal 3:19Gal 1:7Gal 3:10Gal 4:25Gal 5:7Gal 3:11ond perverteth the Lords intention, both in giving the Law, and in giving the Gospel, and keeps himselfe under the curse of the Law, and maketh himself the sonne of a bond-woman, a servant, yea, and a slave, and hinders himselfe in the course of well doing, and in short, he goeth about an impossible thing, and so loseth all his labour.

p. 113Nom.

Why then, Sir, it should seeme, that all my seeking to please God by my good works, all my strict walking according to the Law, and all my honest course of life, hath rather done mee hurt then good.

Evan.

The Apostle sayth; that without faith it is impossible to please God, that is, sayth Calvin, Whatsoever a man, thinketh,Heb. 11.6. Instit. pag. 370.Heb 11:6 purposeth, or doeth, before hee be reconciled to God by faith in Christ is accursed, and not onelyonly of no value to righteousnesse, but of certain deserving to damnation; so that sayth Luther, On Gal. ….Whosoever goeth about to please God with works, going before faith, goeth about to please God with sin, which is nothing else but to heap sin upon sin, to mock God and to provoke him to wrath: nay, sayth the same Luther, in another place, If thou beest without Christ thy wisdome is double foolishnesse,On Gal. p. …5. thy righteousnesse is double sin and iniquity, and therefore though you have walked very strictly according to the Law, and led an honest life, yet if you have rested and put confidence therein, and so come short of Christ, then hath it indeed rather done you hurt then good.Ball on the Covenant, pag. 338. For sayth a godly writer, vertuous life, according to the light of nature, turneth a man farther p. 114off from God, if he add not thereto the effectuall working of his Spirit, and sayth Luther, they which have respect onelyonly to an honest life,Chos. Sermon, Pag. 65. it were better for them to be adulterers, and adulteresses, and to wallow in the mire: And surely for this cause it is that our Saviour tels the strict Scribes and Pharisees,Matth. 21.31.Matt 21:31 who sought justification by works, and rejected Christ, that Publicans and harlots should enter into the Kingdome of God before them. And for this cause it was that I sayd, for ought I know my neighbour Neophytus might bee in Christ before you.

Nom.

But how can that be? when as you know he hath confessed that he is ignorant and full of corruption, and comes far short of me in gifts and graces.

Evan.

Because as the Pharisee had more to doe before he could come at Christ then the Publican had; so, I conceive, you have more to doe then he hath.

Nom.

Why, Sir, I pray you, what have I to doe, or what would you advise me to doe, for truly I would be contented to bee ruled by you?

Evan.

Why that which you have to doe before you can come at Christ, is to undoe all that ever you have done already, that p. 115is to say, whereas you have endeavoured to travail towards heaven by the way of the Covenant of works, and so have gone a wrong way, you must goe quite back again all the way you have gone, before you can tread one step in the right way. And whereas you have attempted to build up the ruines of old Adam, and that upon your selfe, and so like a foolish builder to build a tottering house upon the sands, you must throw down and utterly demolish all that building, and not leave a stone upon a stone, before you can begin to build anew, and whereas you have conceived that there is a sufficiencie in your selfe to justifie and save your selfe, you must conclude that in that case, there is not onelyonly in you an insufficiencie, but also a non-sufficiencie, yea, and that sufficiencie that seemed to be in you, to bee your losse, in plain termes, you must deny your selfe, as our Saviour sayth, Matthew 16.24. That is, You must utterly renounce all that ever you are, and all that ever you have done, All your knowledge and gifts, all your hearing, reading, praying, fasting, weeping and mourning, all your wandring in the way of works, and strict walking must fall p. 116to the ground in a moment, briefly, whatsoever you have counted gain to you in the case of Justification, you must now with the Apostle Paul, count losse for CHRIST, Philip. 3.7, 8, 9.Phil 3:7Phil 3:8Phil 3:9and judge it to be dung, that you may win CHRIST, and bee found in Him, not having your own righteousnesse which is of the Law. but that which is through the faith of Christ, the righteousnesse which is of God by faith.

Neo.

O, but, Sir, What would you advise me to doe?

Evan.

Why man? what ayleth you?

Neo.

Why, Sir, as you have been pleased to heare them two to declare their condition unto you, so I beseech you, to give me leave to doe the same, and then you will perceive how it is with me. Sir, not long since, it pleased the Lord to visit mee with a great fit of sicknesse, so that indeed, both in mine own judgement, and in the judgement of all that came to visite mee, I was sick unto death, whereupon I began to consider, whither my soule was to goe, after its departure out of my body, and I thought with my selfe that there was but two places, heaven and hell, and therefore it must needs goe to one of them, then my wicked and sinfull life, which indeed, I had p. 117lived came into my minde, which caused me to conclude, that hell was the place provided for it, which caused me to bee very fearfull, and to bee very sorry that I had so lived, and desired of the Lord to let me live a little longer, and I would not faile to reforme my life, and amend my ways, and the Lord was pleased to grant mee my desire; since which time, though indeed tis true, I have not lived so wickedly as formerly I had done, yet alas, I have come far short of that godly and religious life which I see other men live, and especially this my neighbour Nomista, and yet you seem to conceive that he is not in a good condition, and therefore surely I must needs be in a miserable condition, alas, Sir, what doe you thinke will become of me?

Evan.

I doe perceive that although wee have by the Lords assistance our comming together, opened and cleered the new and living way to eternall life, yet the Lord hath not been pleased to open your eyes to see it, so that you would still be going thither the old and naturall way, and therefore as a further means to discover it to you, I pray you consider that although in the making of the covenant of works at the first, God was one party and man another, yet in making it the second time, God was on both sides. p. 118God simply considered in his essence, is the party opposite to man, and GOD the second Person having taken upon him to bee incarnate …nd to worke mans redemption, was on mans side, and takes part, with man that hee may reconcile him to God by bearing mans sins, and satisfying Gods justice for them, and Christ payed God till hee sayd,Matth. 3.17.Matt 3:17 Hee had enough, Hee was fully satisfied, fully contented.

Whereupon all Christs people were given to him in their election. Ephes. 1.4. Thine they were (fayth Christ) and thou gavest them mee. John 17.6. Hee, sayth the Father, loveth the Sonne, and hath given all things into his hands, John 8.35. that is, hee hath intrusted him with the oeconomie and actuall administration of that power in the Church,Reynolds on Psal. 110. p. 7.Ps 110 which originally belonged to himselfe, and hence it is that Christ also sayth, the Father judgeth no man, but hath committed all judgement to his Sonne, John 5.22. so that the Covenant for life and salvation, since the fall, is not that Covenant of works, that was betwixt God and Christ, for none of Christs are to have to doe with that but Christ onelyonly, but the Covenant of life and salvation p. 119is that Covenant of grace▪ that is betwixt Christ and his, and in tha… Covenant there is not any condition or law to bee performed on mans part, by himselfe, no, there is no more for him to doe, but onelyonly to know and believe, that Christ hath done all for him, wherefore my dear neighbour Neophytus, I beseech you bee perswaded, that here you are to worke nothing, here you are to doe nothing, here you are to render nothing unto God, but onelyonly receive the treasure which is Jesus Christ, and apprehend him in your heart by faith,Luther on Gal. p. 69, 194. although you be never so great a sinner, and so shall you obtain forgivenesse of sinnes, righteousnesse and eternall happinesse, not as an agent, but as a patient, not by doing but by receiving, nothing here commeth betwixt but faith onelyonly, apprehending Christ in the promise; this then is perfect righteousnesse, to heare nothing, to know nothing, to doe nothing of the Law or works but onelyonly to know and believe that Jesus Christ is now gon to the Father, and sitteth at his right hand, not as a Judge, But is made unto you of God, wisdome, righteousnesse, Acts 16.31.Acts 16:31sanctification and redemption, wherefore, sayth the Apostle, Believe on the Lord Jesus Christ and thou shalt be saved.

p. 120Neo.

But, Sir, hath such a one as I any warrant to believe in Christ?

Evan.

I beseech you consider, that God the Father as he is in his Sonne Jesus Christ,Culverwell of Faith, pag. 15. moved with nothing but with his free love, to mankinde lost, hath made a deed of gift and grant unto them all, that whosoever of them all shall believe in this his Sonne, shall not perish,Iohn 3.16.John 3:16 but have eternall life, and hence, it was that Jesus Christ himselfe sayd unto his Disciples, Mat. 16.15. Goe and preach the Gospel to every creature under heaven, that is,Doctor Preston of Faith, pag. 8. goe and tell every man, without exception, that here is good news for him, Christ is dead for him, and if he will take him and accept of his righteousnesse hee shall have him.In a little book called the benefit of Christs death. Therefore sayth a godly writer, for as much as the holy Scripture speaketh to all in generall, none of us ought to distrust himselfe, but believe that it doth belong particularly to himselfe, and to the end that this poynt wherein lyeth and consisteth the whole mystery of our holy faith, may be understood the better, let us pur the case, that some good and holy King should cause a proclamation to bee made through his whole Kingdome by the sound of a Trumpet, that all rebels and banished men, shall safely return home to their houses, because p. 121that at the suit and desart of some dear friend of theirs, it hath pleased the King to pardon them, certainly none of these rebels ought to doubt but that he shall obtain true pardon for his rebellion, and so return home and live under the shadow of that gracious King: even so our good King the Lord of Heaven and Earth hath for the obedience and desart of our good brother Jesus Christ, pardoned us all our sinnes, and made a Proclamation throughout the whole world, that every one of us may safely returne to God in Jesus Christ, wherefore, I beseech you,Heb. 10.22.Heb 10:22 make no doubt of it, but draw neere with a true heart in full assurance of faith.

Neo.

O! but, Sir, in this similitude the case is not alike, for when an earthly King sendeth forth such a Proclamation, it may be thought that he doth indeed intend to pardon all, but it cannot bee thought that the King of heaven doth so, for doth not the Scripture say,Iude verse 4. that some men are ordained before to condemnation, and doth not Christ himselfe say, that many are called, Matth. 22.14.Matt 22:14but few are chosen, and therefore it may be I am one of them that are ordained to condemnation, and therefore, though I be called, I shall never be chosen, and so shall not be saved.

p. 122Evan.

I beseech you to consider that although some men bee ordayned to condemnation, yet so long as the Lord hath concealed their names, and not set a marke of reprobation upon any man in particular; but offers the pardon generally to all without having any respect eyther to election or reprobation: surely it is great folly in any man to say it may bee I am not elected, and therefore shall not have benefit by it, and therefore I will not accept of it nor come in, for it should rather move every man to give diligence to make his calling and election sure, 2 Pet. 1.10.2 Pet 1:10by believing it, for feare we come short of it, according to that of the Apostle,Heb. 4.1.Heb 4:1 Let us therefore feare, least a promise being left us of entring into his rest, any of us should seeme to come short of it: Wherefore, I beseech you, doe not you say it may bee I am not elected, and therefore I will not believe in Christ, but rather say I doe believe in Christ,Poore doubting Christian, pag. 69. and therefore, I am sure I am elected, and check your own heart, for medling with Gods secrets, and prying into his hidden counsell, and goe no more beyond your bounds, as you have done in this point, for election and reprobation is a secret, p. 123and the Scriptures tels us,Deut. 29.29.Deut 29:29 That secret things belong unto God, but those things that are revealed belong unto us: Now, this is Gods revealed will, for indeed it is his expresse command,1 Iohn 3.23.1 John 3:23 That you should believe on the name of his Son, and it is his promise, that if you believe you shall not perish, but have everlasting life: Wherefore,Doctor Sibs Souls conflict, Pag. 621. you having so good a warrant as GODS command, and so good an encouragement as his promise, doe your duty, and by the doing thereof you may put it out of question, and bee sure that you are one of Gods Elect: Say then, I beseech you, with a firme faith, the righteousnesse of Jesus Christ belongs to all that believe; but I believe and therefore it belongs to me, yea, and say with PAUL,Gal. 2.20.Gal 2:20 I live by faith in the Son of God who loved me, and gave himselfe for mee. Hee saw in mee (sayth Luther, on the Text) nothing but wickednesse going astray, and flying from him, yet this good Lord had mercy on mee, and of his meere mercy hee loved mee; yea, so loved mee, that hee gave himselfe for mee, (who is this mee) even I wretched and damnable sinner was so deerly beloved of the Son of God, that p. 124hee gave himselfe for mee, ô print this word me in your heart, and apply it to your own self, not doubting but that you are one of those to whom this me belongeth.

Neo.

But may such a vile and sinfull wretch as I am be perswaded that God commands me to believe, and that hee hath made a promise to me?

Evan.

Why doe you make a question where there is none to be made, Goe, sayth Christ, and preach the Gospel to every creature under Heaven, that is, go tell every man, without exception, whatsoever his sins be,Doctor Preston of love, pag. 146. whatsoever his rebellions be, goe and tell him these glad tydings, that if hee will come in, I will accept of him, his sins shall bee forgiven him, and hee shall bee saved, if hee will come in and take mee, and receive mee, I will be his loving husband, and hee shall bee mine owne deare Spouse: let mee therefore say unto you in the words of the Apostle, Now then, I as an Ambassadour for Christ, 2 Cor. 5.20, 21.2 Cor 5:202 Cor 5:21as though GOD did beseech you by mee, I pray you in Christs stead, be yee reconciled unto God, for hee hath made him to be sin for you, who knew no sin, that you might be made the righteousnesse of God in him.

Neo.

But doe you say, Sir, that p. 125if I believe, I shall bee espoused unto Christ?

Evan.

Yea, indeed, shall you, for faith coupleth the soul with Christ, even as the Spouse with her husband,Rouse mystica… Mariage, p. 1… Christian Liberty, p. 21. by which means Christ and the soule are made one: for as in corporall marriage man and wife are made one flesh, even so in this spirituall and mysticall marrriage Christ and his Spouse are made one spirit, and this marriage of all others is most perfect and absolutely accomplished betweene them for the marriage between man and wife, is but a slender figure of this union, wherefore, I beseech you, to believe it, and then you shall be sure to enjoy it.

Neo.

Surely, Sir, if David sayd, seemeth it to you a light thing to be an earthly Kings son-in-law ▪ 1 Sam. 1….25.1 Sam 1:25seeing that I am a poore man, and lightly esteemed: then surely I have much more cause to say, seemeth it to you a light thing to bee a heavenly Kings daughter-in-law, seeing that I am such a poor sinfull wretch: surely, Sir, I cannot be perswaded to believe it.

Evan.

Alas, man, how much are you mistaken, for you look upon God and upon your self, with the eye of reason, and so standing in relation to each other, according to p. 126the tenour of the Covenant of Works, whereas you being now in the case of Justification and Reconciliation, you are to looke both upon God and upon your selfe with the eye of faith, and so standing in relation to each other, according to the tenour of the Covenant of grace: for sayth the Apostle, God was in Christ, reconciling the world unto himselfe, 2 Cor. 5.19.2 Cor 5:19not imputing their sinnes unto them, as if hee had sayd, because as God stands in relation to man according to the tenour of the Covenant of works, and so out of Christ, hee could not without prejudice to his justice be reconciled unto them, nor have any thing to doe with them, otherwise then in wrath and indignation; therefore, to the intent, that justice and mercy might meet together, and righteousnesse and peace might embrace each other, and so God stand in relation to man, according to the tenour of the Covenant of Grace, hee put himselfe into his Son Jesus Christ, and shrowded himself there, that so hee might speake peace to his people.Chos. Sermon, pag. 299. Sweetly sayth Luther, because the nature of God was otherwise higher then that wee are able to attayne unto it; therefore hath hee humbled himselfe to us p. 127and taken our nature upon him, and so put himselfe into Christ, here hee looketh for us, here he will receive us, and hee that seeketh him here shall finde him: This, sayth God the Father, is my well beloved Sonne in whom I am well pleased, Mat. 3.17. whereupon the same Luther sayth in another place, We must not thinke and perswade our selves that this voice came from heaven for Christs own sake, but for our sakes,Chos. Sermon, pag. 31, 32, 33. even as Christ himselfe sayth, John 12.30. This voyce came not because of mee, but for your sakes, the truth is, Christ had no need that it should be sayd unto him, this is my well beloved sonne, he knew that from all eternity, and that he should still so remain though these words had not beene spoken from heaven, therefore by these words, God the Father in Christ his Sonne, cheereth the hearts of poore sinners, and greatly delighteth them with singular comfort and heavenly sweetnesse, assuring them, that whosoever is marryed unto Christ, and so in him by faith, hee is as acceptable to God the Father, as Christ himselfe, according to that of the Apostle,Ephes. 1.6.Eph 1:6 Hee hath made us acceptable in his beloved, wherefore, if you would bee acceptable to God, and bee made his deare childe, then by faith cleave unto his beloved p. 128Sonne Christ, and hang about his neck, yea, and creepe into his bosome, and so shall the love and favour of God be as deeply insinuated into you, as it is into Christ himselfe, and so shall God the Father, together with his beloved Sonne, wholy possesse you, and be possessed of you, and so God, and Christ, and you shall become one entire thing, according to Christs prayer,Iohn 11.21.John 11:21 That they may bee one in us, as thou and I are one, and by this means may you have sufficient ground and warrant to say (in the matter of reconciliation with God at any time, whensoever you are disputing with your selfe, how God is to be found that justifieth and saveth sinners) I know no other God,Luther on Gal. pag. 17. neither will I know any other God besides this God that came dow from heaven, and clothed himselfe with my flesh, unto whom all power is given, both in heaven and in earth, Who is my Judge,Iohn 5.22.John 5:22 For the father judgeth no man, but hath committed all judgement to the Sonne, so that Christ may doe with mee whatsoever him liketh, and determine of mee aecording to his own minde, and I am sure hee hath sayd,Iohn 12.17.John 12:17 Hee came not to judge the World, but to save the World, and therefore I doe believe that hee will save mee.