Chapter II: Believers dead to the law as the covenant of works.

Believers dead to the law as the covenant of works.

Nom. But, sir, are all believers dead to the law, and the law dead to them, say you?

Evan. Believe it, as the law is the covenant of works, all true believers are dead unto it, and it is dead unto them; [160] 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 cross, all believers, after a sort, hanged there with him. And therefore the apostle Paul having said, (Gal 2:19), "I through the law am dead to the law," adds in the next verse, "I am crucified with Christ"; which words the apostle brings as an argument to prove that he was dead to the law, for the law had crucified him with Christ. Upon which text, Luther on the Galatians, [p. 81,] says, "I likewise am crucified and dead to the law, forasmuch as I am crucified and dead with Christ." And again, "I believing in Christ, am also crucified with Christ." In like manner, the apostle says to the believing Romans, "So ye, my brethren, are dead also to the law by the body of Christ," (Rom 7:4). Now, by the body of Christ, is meant the passion of Christ upon the cross, or, which is all one, the sufferings of Christ in his human nature. And, therefore, certainly we may conclude with godly Tindal on the text, that all such are dead concerning the law, as are by faith crucified with Christ.

Nom. But, I pray you, sir, how do you prove that the law is dead to a believer?

Evan. Why, as I conceive, the apostle affirms it, (Rom 7:1-6).

Nom. Surely sir, you do mistake; for I remember the words of the first verse are, "how that the law hath dominion over a man as long as he liveth"; and the words of the sixth verse are, "but now we are delivered from the law, that being dead wherein we were held," &c.

Evan. I know right well, that in our last translation the words are so rendered; but the learned Tindal renders it thus: "Remember ye not, brethren, that the law hath dominion over a man as long as it endureth?" And Bishop Hall paraphrases upon it thus, "Know ye not, brethren, that the Mosaical 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, do all agree, that, by these words, while "he" or "it" liveth, we are to understand, as long as the law remaineth. And Peter Martyr is of opinion, that these words, while "he" or"it" liveth, are differently referred, either to the law, or to the man; for, says he, "the man is said to be dead," (verse 4), "and the law is said to be dead," (verse 6). Even so because the word "he" or "it" mentioned verse 1, signified both sexes in the Greek, Chrysostom thinks, that the death both of the law and the man is insinuated. And Theophylact, Erasmus, Bucer, and Calvin, do 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 law's death to him; as Mr. Fox, in his sermon of Christ crucified, testifies, saying, "Here have we upon one cross two crucifixes, two of the most excellent potentates that ever were, the Son of God and the law of God, wrestling together about man's salvation--both cast down and both slain upon one cross; howbeit, not after a like sort. First, the Son of God was cast down, and took the fall, not for any weakness in himself, but was content to take it for our victory. By this fall, the law of God, in casting him down was caught in his own trap, and so was fast nailed hand and foot to the cross, according as we read in Paul's words," (Col 2:14). And so Luther on the Galatians, [p. 184,] speaking to the same point, says, "This was a wonderful combat, where the law, being a creature, giveth such an assault to his Creator, in practising his whole tyranny upon the Son of God. Now, therefore, because the law did so horribly and cursedly sin against his God, it is accused and arraigned, and, as a thief and cursed murderer of the Son of God, loses all its right, and deserves to be condemned. The law, therefore, is bound, dead, and crucified to me. It is not only overcome, condemned, and slain unto Christ, but also to me, believing in him unto whom he hath freely given his victory." [161] Now then, although according to the apostle's intimation, (Rom 7 at the beginning,) the covenant of works, and man by nature, be mutually engaged to each other, so long as they both live; yet if, when the wife be dead the husband be free, then much more when he is dead also.

Nom. But, sir, what are we to understand by this double death, or wherein does this freedom from the law consist?

Evan. Death is nothing else but a dissolution, or untying of a compound, or a separation between matter and form; and, therefore, when the soul and body of man are separated, we say he is dead; so that by this double death, we are to understand nothing else, but that the bargain or covenant, which was made between God and man at first, is dissolved or untied; or that the matter and form of the covenant of works is separated to a believer. So that the law of the ten commandments neither promises eternal life nor threatens eternal death to a believer, upon condition of his obedience or disobedience to it:
[162] and so shall you obtain forgiveness for eternal life, or fear eternal death upon any such terms. [163] No; we may assure ourselves, that "whatsoever the law saith," on any such terms, it "saith to them who are under the law," (Rom 3:19); but believers "are not under the law, but under grace," (Rom 6:14), and so have escaped eternal death, and obtained eternal life, only by faith in Jesus Christ; [164] "for by him all that believe are justified from all things, from which they could not be justified by the law of Moses," (Acts 13:39)--"For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life," (John 3:16).

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 fullness of time being come, it was more fully opened and promulgated.

Ant. Well, sir, you have made it evident and plain, that Christ hath delivered all believers from the law, as it is the covenant of works; and that therefore they have nothing at all to do with it.

Evan. No, indeed; none of Christ's are to have anything to do with the covenant of works, but Christ only. For although in the making of the covenant of works at first, God was one party, and man another, yet, in making it the second time, God was on both sides:--God, simply considered in his essence, was the party opposed to man; and God, the second person, having taken upon him to be incarnate, and to work man's redemption, was on man's side, and takes part with man, that he may reconcile him to God, by bearing man's sins, and satisfying God's justice for them. And Christ paid God [165] till he said he had enough; he was fully satisfied, fully contented, (Matt 3:17), "This is my beloved Son, in whom I am well pleased." Yea, God the Father was well pleased, and fully satisfied from all eternity, by virtue of that covenant that was made betwixt them. And thereupon all Christ's people were given to him in their election. (Eph 1:4) "Thine they were," [166] says Christ, "and thou gavest them me," (John 17:6).

And again, says he, "The Father loveth the Son, and hath given all things into his hands," (John 3:35); that is, he hath entrusted him with the economic and actual administration of that power in the Church, which originally belonged unto himself. And hence it is that Christ also says, "The Father judgeth no man, but hath committed all judgment unto the Son," (John 5:22) So that all the covenant that believers are to have regard to, for life and salvation, is the free and gracious covenant that is betwixt Christ [or God in Christ] and them. [167] And in this covenant there is not any condition or law to be performed on man's part, by himself; [168] no, there is no more for him to do, but only to know and believe that Christ hath done all for him. [169] Wherefore my dear Neophytus, to turn my speech particularly to you, [because I see you are in heaviness,] I beseech you to be persuaded that here you are to work nothing, here you are to do nothing, here you are to render nothing unto God, but only to receive the treasure, which is Jesus Christ, and apprehend him in your heart by faith, although you be never so great a sinner; [170] and so shall you obtain forgiveness of sins, righteousness, and eternal happiness; not as an agent but as a patient, not by doing, but by receiving. [171] Nothing here comes betwixt but faith only, apprehending Christ in the promise. [172] this, then, is perfect righteousness, to hear nothing, to know nothing, to do nothing of the law of works; but only to know and believe that Jesus Christ is now gone to the Father, and sitteth at his right hand, not as a judge, but is made unto you of God, wisdom, righteousness, sanctification, and redemption. [173] Wherefore, as Paul and Silas said to the jailer, so say I unto you, "Believe on the Lord Jesus Christ, and thou shalt be saved"; that is, be verily persuaded in your heart that Jesus Christ is yours, and that you shall have life and salvation by him; that whatsoever Christ did for the redemption of mankind, he did it for you. [174]