Chapter II: Believers freed from the commanding and condemning power of the

Believers freed from the commanding and condemning power of the covenant of works.

Neo. But, sir, I am not satisfied concerning the point you touched before; and therefore, I pray you, proceed to show me how far forth I am delivered from the law, as it is the covenant of works.

Evan. Truly, as it is the covenant of works, you are wholly and altogether delivered and set free from it; you are dead to it, and it is dead to you; and if it be dead to you, then it can do you neither good nor hurt; and if you be dead to it, you can expect neither good nor hurt from it. [232] Consider, man, I pray you, that, as I said before, you are now under another covenant, viz: the covenant of grace; and you cannot be under two covenants at once, neither wholly nor partly; and, therefore, as, before you believed, you were wholly under the covenant of works, as Adam left both you and all his posterity after his fall; so now, since you have believed, you are wholly under the covenant of grace. Assure yourself then, that no minister, or preacher of God's word has any warrant to say unto you hereafter, "Either do this and this duty contained in the law, and avoid this and this sin forbidden in the law, and God will justify thee and save thy soul: or do it not, and he will condemn thee and damn thee." [233] No, no, you are now set free both from the commanding and condemning power of the covenant of works. [234] So that I will say unto you, as the apostle says unto the believing Hebrews, (Heb 12:18,22,24), "Ye are not come to Mount Sinai that might be touched, and that burned with fire; nor unto blackness, and darkness, and tempest; but ye are come unto Mount Zion, the city of the living God: and to Jesus, the Mediator of the new covenant." So that [to speak with holy reverence] God cannot, by virtue of the covenant of works, either require of you any obedience, or punish you for any disobedience; no, he cannot, by virtue of that covenant, so much as threaten you, or give you an angry word, or show you an angry look; for indeed he can see no sin in you, as a transgression of that covenant; for, says the apostle, "Where there is no law, there is no transgression," (Rom 4:15). [235] And therefore, though hereafter you do through frailty transgress any of all the ten commandments, [236] yet do you not thereby transgress the covenant of works: there is no such covenant now betwixt God and you. [237]

And therefore, though hereafter you shall hear such a voice as this, "If thou wilt be saved, keep the commandments"; or "Cursed is every one that continueth not in all things which are written in the book of the law to do them"; nay, though you hear the voice of thunder and a fearful noise; nay, though you see blackness and darkness, and feel a great tempest; that is to say, though you hear us that are preachers, according to our commission, (Isa 58:1), "lift up our voice like a trumpet," in threatening hell and damnation to sinners and transgressors of the law; though these be the words of God, yet are you not to think that they are spoken to you. [238] No, no; the apostle assures you that there is no condemnation to them that are in Christ Jesus, (Rom 8:1). Believe it, God never threatens eternal death, after he has given to a man eternal life. [239] Nay, the truth is, God never speaks to a believer out of Christ; and in Christ he speaks not a word in the terms of the covenant of works. [240] And if the law, of itself, should presume to come into your conscience, and say, "Herein and herein thou hast transgressed, and broken me, and therefore thou owest so much and so much to divine justice, which must be satisfied, or else I will take hold on thee"; then answer you and say, "O law! be it known unto thee, that I am now married unto Christ, and so I am under covert; and therefore if thou charge me with any debt, thou must enter thine action against my husband, Christ, for the wife is not sueable at the law, but the husband. But the truth is, I through him am dead to thee, O law! and thou art dead to me; and therefore Justice hath nothing to do with me, for it judgeth according to the law." [241] And if it yet reply, and say, "Aye, but good works must be done and the commandments must be kept, if thou wilt obtain salvation"; [242] then answer you, and say, "I am already saved before thou camest; [243] and therefore I have no need of thy presence, [244] for in Christ I have all things at once: neither need I any thing more that is necessary [245] to salvation. He is my righteousness, my treasure, and work; [246] I confess, O law! that I am neither godly nor righteous, [247] but yet this I am sure of, that he is godly and righteous for me. [248] And to tell the truth, O law! I am now with him in the bridechamber, where it maketh no matter what I am, [249] or what I have done; but what Christ, my sweet husband, is, has done, and does for me: [250] and therefore leave off, law, to dispute with me, for by faith 'I apprehend him who hath apprehended me,' and put me into his bosom. Wherefore I will be bold to bid Moses with his tables, and all lawyers with their books, and all men with their works, hold their peace and give place: [251] so that I say unto thee, O law! be gone." And if it will not be gone, then thrust it out by force, says Luther. [252]

And if sin offer to take hold of you, as David said his did on him, (Psa 40:12); then say you unto it, "Thy strength, O sin, is the law, (1 Cor 15:66), and the law is dead to me, So that, O sin, thy strength is gone; and therefore be sure thou shalt never be able to prevail against me, nor do me any hurt at all." [253]

And if Satan take you by the throat, and by violence draw you before God's judgment-seat, then call to your husband, Christ, and say, "Lord, I suffer violence, make answer for me, and help me." And by his help you shall be enabled to plead for yourself, after this manner: O God the Father! I am thy Son Christ's; thou gavest me unto him, and thou hast given unto him "all power, both in heaven and in earth, and hast committed all judgment to him"; and therefore I will stand to his judgment, who says, "he came not to judge the world, but to save it"; and therefore he will save me, according to his office. And if the jury
[254] should [255] bring in their verdict that they have found you guilty, then speak to the Judge, and say, In case any must be condemned for my transgressions, it must needs be Christ, and not I; for albeit I have committed them, yet he hath undertaken and bound himself to answer for them, and that by the consent and good-will of God his Father: and indeed he hath fully satisfied for them.

And if death creep upon you, and attempt to devour you; then say, "Thy sting, O death! is sin; and Christ my husband has fully vanquished sin, and so deprived thee of thy sting; and therefore do I not fear any hurt that thou, O death! canst do unto me." And thus you may triumph with the apostle, saying, "Thanks be unto God, who hath given me the victory, through our Lord Jesus Christ," (1 Cor 15:56,57).

And thus have I also declared unto you how Christ, in the fullness of time, performed that which God before all time purposed, and in time promised, touching the helping and delivering of fallen mankind.

And so have I also done with the "Law of Faith." __________________________________________________________________

[44] (2 Tim 1:9), "Who hath saved us according to his own purpose and grace, which was given us in Christ Jesus before the world began."--(Eph 3:11), "According to the eternal purpose, which he purposed in Christ Jesus our Lord."

[45] (Rom 1:1,2), "The gospel of God, which he had promised afore by his prophets in the holy Scriptures."

[46] (Gal 4:4,5), "But when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law."

[47] These are the good tidings, this is the law of faith, i.e. the law to be believed for salvation, which the apostle plainly teacheth. (Rom 1:16), "The gospel is the power of God unto salvation to every one that believeth"; and, (verse 17), "For therein is the righteousness of God revealed from faith to faith." In this last text, clouded with a great variety of interpretations, I think there is a transposition of words to be admitted, and would read the whole verse thus: "For therein is revealed the righteousness of God by faith unto faith; as it is written, But the just by faith shall live." The key to this construction and reading of the words in the former part of the verse, is, the testimony adduced by the apostle in the latter part of it, from Habakkuk 2:4, where the original text appears to me to determine the version of that testimony as here offered. The sense is, the righteousness which is by faith, namely, the righteousness of Christ, the only righteousness in which a sinner can stand before God, is in the gospel revealed unto faith, i.e. to be believed. See a like phrase, 1 Timothy 4:3, translated after this manner.

[48] "How shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together," (Hosea 11:8).

[49] Mercy requires an object in misery.
[50] Favour and compassion.

[51] As man lay in ruins, by the fall guilty and unclean, there stood int he way of his salvation, by mercy designed, 1. The justice of God, which could not admit the guilty creature; and, 2. The holiness of God, which could not admit the unclean and unholy creature to communion with him. Therefore, in the contrivance of his salvation, it was necessary that provision should be made for the satisfaction of God's justice, by payment of the double debt mentioned above; namely, the debt of punishment and the debt of perfect obedience. It was also necessary that provision should be made for the sanctification of the sinner, the repairing of the lost image of God in him. And man being as unable to sanctify himself, as to satisfy justice, [a truth which proud nature cannot digest], the Saviour behoved, not only to obey and suffer in his stead, but also to have a fullness of the Spirit of holiness in him to communicate to the sinner, that his nature might be repaired through sanctification of the Spirit. Thus was the groundwork of man's salvation laid in the eternal counsel; the sanctification of the sinner, according to our author, being as necessary to his salvation as the satisfaction of justice; for indeed the necessity of the former, as well as of the latter, ariseth from the nature of God, and therefore is an absolute necessity.

[52] That is, the debt which the elect owe to me. Thus was the covenant made betwixt the Father and the Son for the elect, that he should obey for them, and die for them.

[53] The Son of God consented to put himself in man's stead, in obeying his Father, and so to do all for man that his Father should require, that satisfaction should be made: farther, he consented, in man's nature, to satisfy and suffer the deserved punishment, that the same nature that sinned might satisfy; and yet farther, he undertook to bear the very same penalty that lay upon man, by virtue of the covenant of works, to have undergone; so making himself a proper surety for them, who, as the author observes, must pay the sum of money that the debtor oweth. This I take to be the author's meaning; but the expression of "Christ's undertaking under the penalty," &c., is harsh and unguarded.

[54] Our Lord Jesus Christ became surety for the elect in the second covenant, (Heb 8:22); and in virtue of that suretyship, whereby he put himself in the room of the principal debtors, he came under the same covenant of works that Adam did; in so far as the fulfilling of that covenant in their stead was the very condition required of him, as the second Adam in the second covenant. (Gal 4:4,5), "God sent forth his Son; made under the law, to redeem them that were under the law." Thus Christ put his neck under the yoke of the law as a covenant of works, to redeem them who were under it as such. Hence he is said to be the "end of the law for righteousness to every one that believeth," (Rom 10:4); namely, the end for consummation, or perfect fulfilling of it by his obedience and death, which pre-supposeth his coming under it. And thus the law as a covenant of works was magnified and made honourable; and it clearly appears how "by faith we establish the law," (Rom 3:31). How then is the second covenant a covenant of grace? In respect of Christ, it was most properly and strictly a covenant of works, in that he made a proper, real, and full satisfaction in behalf of the elect; but in respect of them, it is purely a covenant of richest grace, in as much as God accepted the satisfaction from a surety, which he might have demanded of them; provided the surety himself, and gives all to them freely for his sake.

[55] And so, in relation to them, is called the "first man."

[56] Thus Adam represented all mankind in the first covenant, and Christ represented all the elect in the second covenant.--See the first note on the Preface.

[57] This, our author does here positively assert, and afterwards confirm. And there is plain evidence for it from the holy Scriptures, which determines the time of our Lord's calling our guilty first parents before him, at the which time he gave them the promise. (Gen 3:8), "And they heard the voice of the Lord God walking in the garden in the cool of the day"; [Heb, "At the wind of that day," as Junius and Tremellius, Piscator and Picherellus, read it;] the which, as soon as it began to blow, might convince them that their aprons of fig- leaves were not fit covers for their nakedness.

[58] Our author is far from being singular in this opinion. The learned Gataker, [apud Pol. Synop. Crit. in Genesis 3:23,] owns it to be the common opinion, though he himself is of another mind, "That man fell, and was cast out of paradise, the same day in which he was created." And he tells us, [Ibid. in Psalm 49:13,] that "Broughton does most confidently assert Adam not to have stood in his integrity so much as one day; and that he saith, out of Maimonides, This is held by all the Jews, as also by the Greek fathers." That this opinion is less received than formerly, is, if I mistake not, not a little owing to the cavils of the Deists; who, to weaken the credit of the inspired history, allege it to be incredible that the events recorded (Gen 1:24-26, 2:7,18, to the end of the third chapter), could all be crowded into one day. [See Nichol's Conference with a Theist.] The reasons to support it, taken from the learned Sharp, one of the six ministers banished in the year 1606. [Curs. Theol. Loc. de Peccato.] 1. "Because of the devil's envy, who, it is likely, could not long endure to see a man in a happy state. 2. If man had stood more days, the blessing of marriage would have taken place, Adam would have known his wife, and begot a child without original sin. 3. The Sabbath was not so much appointed for meditating on the works of creation, as on the work of redemption.
4. It appears from the words of the serpent, and of the woman, that she had not yet tasted any fruit. 5. When the Holy Ghost speaks of the sixth day, (Gen 1), and of the day of the fall, it is with HE emphatic. [Compare Genesis 1 ult. and 3:8.] 6. He fell so soon, that the work of redemption might be the more illustrious, since man could not stand one day without the Mediator's help." How the Sabbath was broken by Adam's sin, though committed the day before, may be learned from the Larger Catechism, on the fourth commandment, which teaches, that "The Sabbath is to be sanctified--and to that end we are to prepare our hearts--that we may be the more fit for the duties of that day": and that "the sins forbidden in the fourth commandment, are all omissions of the duties required," &c.

[59] In this promise was revealed, 1. Man's restoration unto the favour of God, and his salvation; not to be effected by man himself, and his own works, but by another. For our first parents, standing condemned for breaking of the covenant of works, are not sent back to it, to essay the mending of the matter, which they had marred before; but a new covenant is purposed,--a Saviour promised as their only hope. 2. That this Saviour was to be incarnate, to become man, "the seed of the women." 3. That he behoved to suffer; his heel, namely his humanity, to be bruised to death. 4. That by his death he should make a full conquest over the devil, and destroy his works, who had now overcome and destroyed mankind; and so recover the captives out of his hand: "he shall bruise thy head, viz: while thou bruisest his heel." This encounter was on the cross: there Christ treading on the serpent, it bruised his heel, but he bruised its head. 5. That he should not be held by death, but Satan's power should be broken irrecoverably: the Saviour being only bruised in the heel, but the serpent in the head. 6. That the saving interest in him, and his salvation, is by faith alone, believing the promise with particular application to one's self, and so receiving him, forasmuch as these things are revealed by way of a simple promise.

[60] "From this text the Hebrew doctors, also in Bereshit Rabba, do gather, that the glory of the first man did not night with him, and that in the beginning of the Sabbath his splendour was taken away from him, and he was driven out of Eden."--[Cartwright and Pol. Synops. Crit. in Loc.] The learned Leigh, [in his Crit. Sacr. in voc. Lun,] citing this text, says, "Adam lodged not one night in honour, for so are the words, if they be properly translated." He repeats the same in his annotations on the book of Psalms, and points his reader to Ainsworth, whose version does evidently favour this opinion, and is here faithfully cited by our author, though without the marks of composition--"lodge a night," there being no such marks in my copy of Ainsworth's version or annotations, printed at London, 1639. However the word lun may signify, to abide or continue, it is certain the proper and primary signification of it is, tonight [at, in, or with]. I must be allowed the use of this word to express the true import of the original one. Thus we have it rendered, (Gen 28:11), "tarried all night."--(Judg 19:9,10,13), "Tarry all night--tarry that night--lodged all night." And since this is the proper and primary signification of the word, it is not to be receded from, without necessity; the which I cannot discover here. The text seems to me to stand thus, word for word, the propriety of the tenses also observed: "Yet Adam in honour could not night; he became like as the beasts, they were alike." Compare the Septuagint, and the vulgar Latin; with which, according to Pool, [in Synop. Crit.,] the Ethiopic, Syriac, and Arabic, do agree, though unhappy in not observing the difference between this and the last verse of the Psalm. Nothing can be more agreeable to the scope and content. Worldly men boast themselves in the multitude of their riches, (verse 6), as if their houses should continue for ever, (verse 11); and yet Adam, as happy as he was in paradise, continued not one night in his honour; it quickly left him; yea, he died, and in that respect became like the beasts; (compare verse 14), "Like sheep they are laid in the grave, death shall feed on them." And after showing that the worldly man shall die, notwithstanding of his worldly wealth and honour, (verse 19), this suitable memorial for Adam's sons is repeated with a very small variation, (verse 20,21), "Adam was in honour, but could not understand; he became," &c.

[61] That the promise was given the same day that Adam sinned, was evinced before: and from the history, (Gen 3), and the nature of the thing itself, one may reasonably conclude, that the sacrifices were annexed to the promise. And since the hour of Christ's death was all along the time of the evening sacrifice, it is very natural to reckon that it was also the hour of the first sacrifice; even as the place on which the temple stood was at first designed by an extraordinary sacrifice on that spot, (1 Chron 20:18-28, 22:1). 1. "At three o'clock in the afternoon, Christ yielded up the Ghost, (Mark 15:34,) the very time when Adam had received the promise of this his passion for his redemption."--Lightfoot on Acts 2:1.

[62] This word might well have been spared here; notwithstanding that we so read in the title of the book of the Revelation in our English Bibles; and in like manner, in the titles of other books in the New Testament, St. [i.e. Saint] Matthew, St. Mark, St. Luke, &c.; it is evident, there is not such a word to be found in the titles of these books in the original Greek; and the Dutch translators have justly discarded it out of their translations. If it is to be retained, because John, Matthew, Mark, Luke, &c., were, without controversy, saints, why not on the same ground, Saint Moses, Saint Aaron, [expressly called "the Saint of the Lord," (Psa 106:16)] &c.? No reason can be given of the difference made in this point, but that it pleased Antichrist to canonize these New Testament saints, but not the Old Testament ones. Canonizing is an act or sentence of the Pope, decreeing religious worship and honours to such men or women departed, as he sees meet to confer the honour of saintship on. These honours are seven, and the first of them is, "That they are enrolled in the catalogue of saints, and must be accounted and called saints by all."--Bellarmin Disp. tom. 1. Col. 1496.

[63] The benefits thereof [viz: of Christ's redemption] "were communicated unto the elect from the beginning of the world in and by those promises, types, and sacrifices, wherein he was revealed, and signified to be the Seed of the woman which should bruise the serpent's head, and the Lamb slain from the beginning of the world."--Westm. Confess. chap. 8, art. 6.

[64] So the Septuagint expounds it. Others, an enlivener, not doubting but Adam, in giving her this name, had the promised life- giving Seed, our Lord Jesus Christ, particularly in view, amongst the "all living" she was to be mother of.

[65] The ancient promise given to Adam was the first gospel, the covenant of grace; for man, by his fall, "having made himself incapable of life by the covenant of works, the Lord was pleased to make a second, commonly called the covenant of grace," (Gen 3:15). Westm. Confess. chap. 7, art. 3. When that promise or covenant, in which the persons it respected were not expressly designed, was renewed, Abraham and his seed were designed expressly therein; and so it became a covenant with Abraham and his seed. And the promise being still the same as to the substance of it, was often repeated, and in the repetition more fully and clearly opened. So Jesus Christ, revealed to Adam only as the seed of the woman, was thereafter revealed to Abraham as Abraham's own seed; and thus was it believed and embraced unto salvation in the various revelations thereof. "God did seek Adam again, call upon him, rebuke his sin, convict him of the same; and, in the end, made unto him a most joyful promise, viz: that the seed of the woman should break down the serpent's head; that is, he should destroy the works of the devil; which promise, as it was repeated, and made more clear from time to time, so was it embraced with joy, and may constantly [i.e. most steadfastly] be received of all the faithful, from Adam to Noe, and from Noe to Abraham, from Abraham to David, and so, forth to the incarnation of Christ Jesus." Old Confess. art. 4.

[66] That passed betwixt the Father and the Son from everlasting.

[67] Melchisedec was unto Abraham a type, to confirm him in the faith, that he and his believing seed should be as really blessed in Christ, as he was blessed by Melchisedec.

[68] This seems to me to be a more than groundless opinion, as being inconsistent with the Scripture account of Melchisedec, (Gen 14:18, Heb 7:1-4); howbeit it wants no patrons among the learned; the declaring of which is no just ground to fit it on our author, especially after his speaking so plainly of Christ and Melchisedec as two different persons, a little before. The text, (John 8:56), alleged by the patrons of that opinion, makes nothing for their purpose: "for all [we mean the faithful fathers under the law] did see [viz: by faith] the joyful day of Christ Jesus, and did rejoice." Old Confess. art. 4.

[69] Namely, the passing of the furnace and burning lamp between the pieces.

[70] (Heb 9:22), "And almost all things are by the law purged with blood: and without shedding of blood is no remission." Compare Genesis 17:14, "The uncircumcised man-child shall be cut off from his people: he hath broken my covenant."

[71] Namely, the promises of the everlasting inheritance, typified by the land of Canaan: the which promises see in Genesis 12:7, and 13:15.

[72] That is, Christ mystical, Christ and the Church, the head and the members; yet so as the dignity of the head being still reservedâ?"he is to be understood here primarily, which is sufficient for our author's purposes; and his members secondarily only.

[73] That these three, together with Abraham, are here meant by the apostle, and not these mentioned in the first seven verses of the chapter, if it is considered, that of them he spoke last, (verse 9,11). To none before them was the promise of Canaan given; and they were the persons who had opportunity to have returned to the country whence they came out, (verse 15).

[74] That is, the deliverance of the Israelites out of Egypt was a figure of the redemption of believers by Christ.

[75] Not that it prefigured or represented baptism as a proper and prophetical type thereof, though some orthodox divines seem to be of that mind; but that, as the author expresses himself, in the case of the manna and the water out of the rock, it resembled baptism, being a like figure [or type] thereunto, as the apostle Peter determines, concerning Noah's ark with the waters of the deluge, (1 Peter 3:21), even as the printer's types of the letters impressed on the paper, both signifying one and the same word. For the ancient church is expressly said to have been "baptized in the sea," (1 Cor 10:1,2), and as the rock, with the waters flowing from it, did not signify the Lord's Supper, but the thing signified by that New Testament Sacrament, namely, Christ, (verse 4), so their baptism in the sea did not signify our baptism itself, but the thing represented thereby. And thus it was a type or figure answering to and resembling the baptism of the New Testament-church; the one being an extraordinary sacrament of the Old Testament, and the other an ordinary sacrament of the New, both representing the same thing.

[76] As to this point, there are different sentiments among orthodox divines; though all of them do agree, that the way of salvation was the same under the Old and New Testament, and that the Sinai covenant, whatever it was, carried no prejudice to the promise made unto Abraham, and the way of salvation therein revealed, but served to lead men to Jesus Christ. Our author is far from being singular in this decision of this question. I adduce only the testimonies of three late learned writers, "That God made such a covenant [viz: the covenant of works] with our first parents, is confirmed by several parts of Scripture," (Hosea 6:7, Gal 4:24),--Willison's Sacr. Cat. p. 3. The words of the text last quoted are these: "For these are the two covenants, the one from the Mount Sinai which gendereth to bondage." Hence it appears, that in the judgment of this author, the covenant from Mount Sinai was the covenant of works, otherwise there is no shadow of reason from this text for what it is adduced to prove. The Rev. Messrs. Flint and M'Claren, in their elaborate and seasonable treatise against Professor Simpson's doctrine, [for which I make no question but their names will be in honour with posterity] speak to the same purpose. The former having adduced the fore-cited text, (Gal 4:24), says, Jam duo federa, &c., that is, "Now here are two covenants mentioned, the first the legal one, by sin rendered ineffectual, entered into with Adam, and now again promulgate." [Exam. Doctr. Joh. Simp. p. 125.] And afterwards, speaking of the law of works, he adds, Atque hoc est illud fadus, &c., that is, "And this is that covenant promulgate on Mount Sinai, which is called one of the covenants," (Gal 4:24). Ibid. p. 131. The words of the latter, speaking of the covenant of works are these, "Yea, it is expressly called a covenant," (Hosea 6, Gal 4). And Mr. Gillespie proves strongly, that Galations 4 is understood of the covenant of works and grace. See his Ark of the Testament, part 1. chap. 5. p. 180. The New Scheme Examined, p. 176. The delivering of the ten commandments on Mount Sinai as the covenant of works, necessarily includes in it the delivering of them as a perfect rule of righteousness; forasmuch as that covenant did always contain in it such a rule, the true knowledge of which the Israelites were at that time in great want of, as our author afterwards teaches.

[77] The strength of the objection in the preceding paragraph lies here, namely, that at this rate, the same person, at one and the same time, were both under the covenant of works, and under the covenant of grace, which is absurd. Ans. The unbelieving Israelites were under the covenant of grace made with their father Abraham externally and by profession, in respect of their visible church state; but under the covenant of works made with their father Adam internally and really, in respect of the state of their souls before the Lord. Herein there is no absurdity; for to this day many in the visible church are thus, in these different respects, under both covenants. Farther, as to believers among them, they were internally and really, as well as externally, under the covenant of grace; and only externally under the covenant of works, and that, not as a covenant co-ordinate with, but subordinate and subservient unto, the covenant of grace: and in this there is no more inconsistency than in the former.

[78] As delivered from the covenant of works, by virtue of the covenant of grace.

[79] That will not, indeed, prove them all to have been the people of God in the sense before given, for the reason here adduced by our author. Howbeit, the preface to the ten commandments deserves a particular notice in the matter of the Sinai transaction, (Exo 20:2), "I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage." Hence it is evident to me, that the covenant of grace was delivered to the Israelites on Mount Sinai. For the Son of God, the messenger of the covenant of grace, spoke these words to a select people, the natural seed of Abraham, typical of his whole spiritual seed. He avoucheth himself to be their God; namely, in virtue of the promise, or covenant made with Abraham, (Gen 17:7), "I will establish my covenant--to be a God unto thee, and to thy seed after thee": and their God, which brought them out of the land of Egypt; according to the promise made to Abraham at the most solemn renewal of the covenant with him.--(Gen 15:14), "Afterwards shall they come out with great substance. And he first declares himself their God, and then requires obedience, according to the manner of the covenant with Abraham, (Gen 17:1); "I am the Almighty God, [i.e. in the language of the covenant, The Almighty God TO THEE, to make THEE for ever blest through the promised SEED,] walk thou before me, and be thou perfect." But that the covenant of works was also, for special ends, repeated and delivered to the Israelites on Mount Sinai, I cannot refuse, 1. Because of the apostle's testimony, (Gal 4:24), "These are the two covenants; the one from Mount Sinai, which gendereth to bondage." For the children of this Sinai covenant the apostle here treats of, are excluded from the eternal inheritance, as Ishmael was from Canaan, the type of it, (verse 30), "Cast out the bond-woman and her son; for the son of the bond-woman shall not be heir with the son of the free woman"; but this could never be said of the children of the covenant of grace under any dispensation, though both the law and covenant from Sinai itself, and its children, were even before the coming of Christ under a sentence of exclusion, to be executed on them respectively in due time. 2. The nature of the covenant of works is most expressly in the New Testament brought in, propounded, and explained from the Mosaical dispensation. The commands of it from Exodus 20 by our blessed Saviour, (Matt 19:17-19), "If thou wilt enter into life keep the commandments. He saith unto him, Which? Jesus said, Thou shalt do no murder, thou shalt not commit adultery," &c. The promise of it, (Rom 10:5), "Moses describes the righteousness which is of the law, that the man which doth these things shall live by them." The commands and promise of it together, see Luke 10:25-28. The terrible sanction of it, Galations 3:10. For it is written [viz: Deuteronomy 27:26,] "Cursed is every one that continueth not in all things which are written in the book of the law to do them." 3. To this may be added the opposition betwixt the law and grace, so frequently inculcated in the New Testament, especially in Paul's epistles. See one text for all, (Gal 3:12), "And the law is not of faith, but the man that doeth them shall live in them." 4. The law from Mount Sinai was a covenant, (Gal 4:24), "These are the two covenants, the one from the Mount Sinai"; and such a covenant as had a semblance of disannulling the covenant of grace, (Gal 3:17), "The covenant that was confirmed before of God in Christ, the law which was 430 years after, cannot disannul"; yea, such an one as did, in its own nature, bear a method of obtaining the inheritance, so far different from that of the promise, that it was inconsistent with it; "For if the inheritance be of the law, it is no more of promise," (Gal 3:18), wherefore the covenant of the law from Mount Sinai could not be the covenant of grace, unless one will make this last not only a covenant seeming to destroy itself, but really inconsistent: but it was the covenant of works, which indeed had such a semblance, and in its own nature did bear such a method as before noted; howbeit, as Ainsworth says, "The covenant of the law now given could not disannul the covenant of grace," (Gal 3:17). Annot. on Exodus 19:1 Wherefore I conceive the two covenants to have been both delivered on Mount Sinai to the Israelites. First, The covenant of grace made with Abraham, contained in the preface, repeated and promulgate there unto Israel, to be believed and embraced by faith, that they might be saved; to which were annexed the ten commandments, given by the Mediator Christ, the head of the covenant, as a rule of life to his covenant people. Secondly, the covenant of works made with Adam, contained in the same ten commands, delivered with thunderings and lightnings, the meaning of which was afterwards cleared by Moses, describing the righteousness of the law and sanction thereof, repeated and promulgate to the Israelites there, as the original perfect rule of righteousness, to be obeyed; and yet were they no more bound hereby to seek righteousness by the law than the young man was by our Saviour's saying to him, (Matt 19:17,18), "If thou wilt enter into life, keep the commandments--Thou shalt do no murder," &c. The latter was a repetition of the former. Thus there is no confounding of the two covenants of grace and works; but the latter was added to the former as subservient unto it, to turn their eyes towards the promise, or covenant of grace: "God gave it to Abraham by promise. Wherefore then serveth the law? it was added, because of transgressions, till the Seed should come," (Gal 3:18,19). So it was unto the promise given to Abraham, that this subservient covenant was added; and that promise we have found in the preface to the ten commands. To it, then was the subservient covenant, according to the apostle, added, put, or set to, as the word properly signifies. So it was no part of the covenant of grace, the which was entire to the fathers, before the time that was set to it; and yet is, to the New Testament church, after that is taken away from it: for, says the apostle, "It was added till the seed should come." Hence it appears that the covenant of grace was, both in itself, and in God's intention, the principal part of the Sinai transaction: nevertheless, the covenant of works was the most conspicuous part of it, and lay most open to the view of the people. According to this account of the Sinai transaction, the ten commands, there delivered, must come under a twofold notion or consideration; namely, as the law of Christ, and as the law of works: and this is not strange, if it is considered, that they were twice written on tables of stone, by the Lord himself,--the first tables the work of God, (Exo 32:16), which were broken in pieces, (verse 19), called the tables of the covenant, (Deut 9:11,15)--the second tables, the work of Moses, the typical Mediator, (Exo 34:1), deposited at first [it would seem] in the tabernacle mentioned, (33:7), afterward, at the rearing of the tabernacle with all its furniture, laid up in the ark within the tabernacle, (25:16); and whether or not, some such thing is intimated, by the double accentuation of the decalogue, let the learned determine; but to the ocular inspection it is evident, that the preface to the ten commands, (Exo 20:2, Deut 5:6), stands in the original, both as a part of a sentence joined to the first commands, and also as an entire sentence, separated from it, and shut up by itself. Upon the whole, one may compare with this the first promulgation of the covenant of grace, by the messenger of the covenant in paradise, (Gen 3:15), and the flaming sword placed there by the same hand, "turning every way to keep the way of the tree of life."

[80] Here, there is a large addition in the ninth edition of this book, London, 1699. It well deserves a place, and is as follows: "I do not say, God made the covenant of works with them, that they might obtain life and salvation thereby; no, the law was become weak through the flesh, as to any such purpose, (Rom 8:3). But he repeated, or gave a new edition of the law, and that, as a covenant of works, for their humbling and conviction; and so do his ministers preach the law to unconverted sinners still, that they who 'desire to be under the law may hear what the law says,' (Gal 4:21). And as to what you say of their not agreeing to this covenant, I pray take notice, that the covenant of works was made with Adam, not for himself only, but as he was a public person representing all his posterity, and so that covenant was made with the whole nature of man in him, as appears by Adam's sin and curse coming upon all, (Rom 5:12, Gal 3:10). Hence all men are born under that covenant, whether they agree to it or no; though, indeed, there is by nature such a proneness in all to desire to be under that covenant, and to work for life, that if natural men's consent were asked, they would readily [though ignorantly] take upon them to do all that the Lord requireth; for do you not remember," &c.

[81] That the conditional promise, (Lev 18:5), [to which agrees Exodus 19:8,] and the dreadful threatening, (Deut 27:26), were both given to the Israelites, as well as the ten commands, is beyond question; and that according to the apostle, (Rom 10:5, Gal 3:10), they were the form of the covenant of works, is as evident as the repeating of the words, and expounding them so, can make it. How, then, one can refuse the covenant of works to have been given to the Israelites, I cannot see. Mark the Westminster Confession upon the head of the covenant of works; "The first covenant made with man was a covenant of works, wherein life was promised to Adam, and in him to his posterity, upon condition of perfect and personal obedience." And this account of the being and nature of that covenant is there proved from these very texts among others, Romans 10:5, Galatians 3:10, chap. 7, art. 2.

[82] "But the covenant of the law [adds he] came after, as the apostle observeth, (Gen 3:17).--They had a greater benefit than their fathers; for though the law could not give them life, yet it was a schoolmaster unto, i.e., to bring them unto, Christ." (Gal 3:21-24). Ainsworth on Deuteronomy 5:3.

[83] The transaction at Sinai or Horeb [for they are but one mountain] was a mixed dispensation; there was the promise or covenant of grace, and also the law; the one a covenant to be believed, the other a covenant to be done, and thus the apostle states, the difference betwixt these two, (Gal 3:12), "And the law is not of faith, but the man that DOETH them shall live in them." As to the former, viz: the covenant to be believed, it was given to their fathers as well as to them. Of the latter, viz: the covenant to be done, Moses speaks expressly, (Deut 4:12,13), "The Lord spake unto you out of the midst of the fire, and he declared unto you his covenant, which he commanded you to PERFORM [or DO] even ten commandments." And (5:3), he tells the people no less expressly, that "the Lord made not THIS COVENANT with their fathers."

[84] That is, had worn them out, in the same measure and degree as the light of nature was darkened; but neither the one nor the other was ever fully done. (Rom 2:14,15).

[85] Wherein I differ from this learned author as to this point, and for what reasons, may be seen earlier [footnote #4].

[86] But not as it is a rule of life, which is the other member of that distinction.

[87] Both in the heart of Adam himself, and of his descendants in the first ages of the world.

[88] Both with him and them.

[89] The doctrine of the fall, with whatsoever other doctrine was necessary to salvation, was handed down from Adam, the fathers communicating the same to their children and children's children. There were but eleven patriarchs before the flood; 1. Adam, 2. Seth, 3. Enos,
4. Cainan, 5. Mahalaleel, 6. Jared, 7. Enoch, 8, Methuselah, 9. Lamech,
10. Noah, 11. Shem. Adam having lived 930 years, (Gen 5:5), was known to Lamech, Noah's father, with whom he lived 66 years, and much longer with the rest of the fathers before him; so that Lamech, and those before him, might have the doctrine from Adam's own mouth. Methuselah lived with Adam 243 years, and with Shem 98 years before the deluge. See Genesis 5. And what Shem, who, after the deluge, lived 502 years, (Gen 11:10,11), had learned from Methuselah, he had occasion to teach Arphaxad, Salah, Eber, Peleg, Reu, Serug, Nahor, Terah, Abraham, Isaac, (Gen 21:5,), and Jacob, to whose 51st year he [viz: Shem] reached. Genesis 11:10, and 21:5, and 25:26, compared. [Vid. Bail. Op. Hist. Chron. p. 2, 3.] Thus one may perceive, how the nature of the law and covenant of works given to Adam, might be far better known to them, than to the Israelites after their long bondage in Egypt.

[90] That is, and besides all this, God spake to the patriarchs immediately and by angels. But neither of these do we find during the time of the bondage in Egypt, until the angel of the Lord appeared to Moses in the bush, and ordered him to go and bring the people out of Egypt, (Exo 3).

[91] The remaining impressions of the law on the hearts of the Israelites.

[92] By faith; believing, embracing, and appropriating it to themselves, (Heb 11:13, Jer 3:4).

[93] Inasmuch as the remaining impressions of the law on their hearts were so weak, that they were not sufficient for the purpose.

[94] By faith proposing it as their only defence, and opposing it to the demands of the law or covenant of works, as their only plea.

[95] How far they came short of, and could not reach unto the obedience they owed unto God, according to the perfection of the holy law.

[96] Nor before the fall neither, properly speaking; but the expression is agreeable to Scripture style, (Isa 5:4), "Wherefore when I looked it should bring forth grapes, brought it forth wild grapes?"

[97] (Rom 8:3), "For what the law could not DO, in that it was weak through the flesh; God sending his own Son," &c.

[98] It was not set up by itself as an entire rule of righteousness, to which alone they were to look who desired righteousness and salvation, as it was in the case of upright Adam, "For no man, since the fall, can attain to righteousness and life by the moral law," Lar. Cat. quest.
94. But it was added to the covenant of grace, that by looking at it men might see what kind of righteousness it is by which they can be justified in the sight of God; and that by means thereof, finding themselves destitute of that righteousness, they might be moved to embrace the covenant of grace, in which that righteousness is held forth to be received by faith.

[99] This was the end of the work, namely, of making the covenant of works with Adam, but not of the repeating of it at Sinai; it was also the end or design of the worker, namely of God, who made that covenant with Adam, to have his due from man, and he got it from the Man Christ Jesus.

[100] That is, the perfect obedience of the law; as it is said, (Eccl 7:29), "God made man upright."

[101] I see no warrant for restraining the sense of this text to their desiring a mediator. The universal term, "All that they have spoken," includes also their engaging to receive the law at the mouth of the mediator, which is joined with their desire (verse 27): "Go thou near, and hear all that the Lord our God shall say; and speak thou unto us all that the Lord our God shall speak unto thee, and we will hear and do," (verse 28). And the Lord said, "They have well said all that they have spoken." But there is a palpable difference between what they spoke, (Exo 19:8), and what they spoke here, relative to their own practice. The former runs thus: "All that the Lord hath spoken we will do"; the latter thus: "And we will hear and do"; the original text bears no more. The one, relates to obedience only, the other to faith also,--"We will HEAR," i.e., believe, (Isa 55:3, John 9:27). Hence the object of faith, that which is to be believed, is called a report, properly a hearing, (Isa 53:1, Rom 10:16). The former speaks much blind self-confidence; the latter a sense of duty and a willing mind, but with all a sense of duty and fear of mismanagement.

[102] Making a promise of Christ to them, not only as "the seed of the woman," but as "the seed of Abraham," and yet more particularly, as "the seed of Israel: the Lord thy God will raise up unto thee a prophet, from the midst of THEE, of THY BRETHREN," (Deut 18:15). And here it is to be observed, that this renewing of the promise and covenant of grace with them was immediately upon the back of the giving of the law on Mount Sinai, for at that time was their speech which the Lord commended as well spoken: this appears from Exodus 20:18,19, compared with Deuteronomy 5:23-28, and upon that speech of theirs was that renewal made, which is clear from Deuteronomy 18:17,18.

[103] From the mercy-seat, which was within the tabernacle. The tabernacle was an eminent type of Christ, (Heb 9:11), as the temple also was, (John 2:19,21). So this represented God's speaking in a Mediator, in Jesus Christ. Here was a change agreeable to the people's desire on Mount Sinai. God speaks, not from a burning mountain as before, but out of the tabernacle: nor with terrible thunderings as at Sinai, but in a still small voice, intimated to us, and intimated by the extraordinary smallness of one letter in the original word rendered called, as the Hebrew doctors do account for that irregularity of writing in that word.

[104] Moses exceedingly feared and quaked, (Heb 22:21), while he stood amongst the rest of the Israelites at Mount Sinai during the giving of the law, (Exo 19:25, 20:21). But here he is represented as Israel's federal head in this covenant, he being the typical mediator; which plainly intimated the covenant of grace to have been made with Christ, and with him in all the elect: "I have made a covenant with thee and with Israel," says the text.--See the first note on the preface, in the Larger Catechism, quest. 31.

[105] Moses was twice on the Mount with God forty days. In the time of the second forty days he received the order to write, mentioned Exodus 34:27, as appears by comparing verse 27 with 28. This comprehended his writings of the Levitical laws, but not of the decalogue or ten commandments; for these last, God himself wrote on tables of stone, verse 28 compared with verse 1. This peremptory divine order, Moses, no doubt, did obey; understanding it of writing in a book, since he was not commanded to write another way. So, in a like case, before he went up into the Mount for the first forty days, he wrote Levitical laws in a book called the Book of the Covenant, (Exo 24:4,7), "And Moses wrote all the words of the Lord. And he took the book of the covenant and read." Compare verse 18. This writing also comprehended Levitical laws, but not the ten commandments. For all the words of the Lord which Moses wrote, were all the words of the Lord which Moses told the people. And what these were, appears from his commission received for that effect: (20:21,22), "And the people stood afar off, and Moses drew near unto the thick darkness where God was; and the Lord said unto Moses, Thus thou shalt say unto the children of Israel," &c. So "all the words" were these which follow to the end of the 23rd chapter.

[106] In the original text, (verse 5) they are called emphatically the young men [or ministers, or servants, (1 Sam 2:13,15, Esth 2:2)] of the children of Israel, to signify that they were first-born. And so Onkelos reads it, "the first-born of the children of Israel."

[107] The blood of the sacrifice representing the precious blood of Christ.

[108] The church was in her minority under the law, (Gal 4:1-3).

[109] From the death he had deserved by his sin.
[110] Typically.

[111] "The mystical signification of the sacrifices, and especially this rite, some think the apostle means by the doctrine of 'laying on of hands,' (Heb 6:2), which typified evangelical faith." Henry on Leviticus 1:4. It is evident that the offerer, by laying his hand on the head of the sacrifice, did legally unite with it; laid his sin, or transferred his guilt upon it, in a typical or ceremonial way., (Lev 16:21); the substance and truth of which ceremonial action plainly appears to be faith, or believing on Jesus Christ, which is the soul's assenting, for its own part, to, and acquiescing in the glorious device of, "the Lord's laying on him the iniquities of us all," (Isa 53:6).

[112] That is, they saw themselves, as in themselves condemned by the holy law.

[113] That is, as an absolute God out of Christ, but always as a God in Christ.

[114] To Christ, by faith.

[115] It stood, at first, on man's own obedience: which ground quickly failed: then, it came to Christ, where it stood firm, (Gen 3:15). It [namely, "the seed of the woman"] "shall bruise thy head," viz: the serpent's head.

[116] "Faith presenting to his view at all times the great angel of the covenant, God the Son, the Redeemer of him and Israel." Suppl. Poole's Annot. on the Text.

[117] "Christ--being put to death in the flesh," (1 Peter 3:18).

[118] Chiefly; in so far as, in that dispensation of the covenant of grace, the promises of earthly blessings were chiefly insisted on; and the promises of spiritual blessings and salvation more sparingly.

[119] "There are not, therefore, two covenants of grace, differing in substance; but one and the same under various dispensations." Westm. Confess. chap. 7, art. 6. And their covenant of grace, confirmed by the sprinkling of blood, (Exo 24, Heb 9:19,20) [the which covenant they brake, by their unbelief frustrating the manner in which it was administered to them,] was given to them when the Lord had led them out of Egypt, and at Sinai too, as well as the ten commandments delivered to them as the covenant of works. This is evident from Exodus 20:1-17, compared with Deuteronomy 5:2-22, and Exodus 20:20,21, compared with

[120] Not in a strict and proper sense, as that, upon the performance of which the right and title to the benefits of the covenant are founded and pleaded; as perfect obedience was the condition of the covenant of works. Christ's fulfilling of the law, by his obedience and death, is the only condition of the covenant of grace, in that sense. But in a large and improper sense, as that whereby one accepts and embraces the covenant and the proper condition thereof, and is savingly interested in Jesus Christ, the head of the covenant. "The grace of God is manifested in the second covenant, in that he freely provideth and offereth to sinners a Mediator, and life and salvation by him; and requiring faith as the condition to interest them in him," &c. Lar. Cat. quest. 32.

[121] That is a type, he being to them a typical Mediator.

[122] The obedience of the believing Jews.

[123] That is, in the sense of our author, not as the covenant of works, but of the twofold notion or consideration under which the ten commandments were delivered from Mount Sinai.

[124] From an atoned God in Christ, binding them to obedience with the strongest ties, arising from their creation and redemption jointly; but not with the bond of the curse, binding them over to eternal death in case of transgression, as the law or covenant of works does with them who are under it, (Gal 3:10). The mercy-seat was the cover of the ark, and both the one and the other type of Christ. Within the ark, under the cover of it, were the tables of the law laid up. Thus was the throne of grace, which could not have stood on mere mercy, firmly established in Jesus Christ; according to Psalm 89:14, "Justice and judgment are the habitation [marg. 'establishment'] of thy throne." The word properly signifies a base, supporter, stay, or foundation, on which a thing stands firm, (Ezra 2:68, 3:3, Psa 104:5). The sense is, O God and Father of our Lord Jesus Christ, (Psa 89:19), justice satisfied, and judgment fully executed in the person of the Mediator, are the foundation and base which thy throne of grace stands upon.

[125] Namely, the promissory and penal sanction of eternal life and death, in which God's truth was engaged.

[126] Man's part was his consenting to the terms set before him by his Creator.

[127] That is, to bring us unto Christ, as we read it with the supplement.

[128] As the covenant of works; so the author uses that term here, as it is used, Larg. Cat. quest. 93, above cited.

[129] Broken under the sense of guilt, the curse of the law, and their utter inability to help themselves by doing or suffering.

[130] Christ's satisfying the law for sinners by his obedience and death, being the great lesson taught by the ceremonial law, which was the gospel written in plain characters, to those whose eyes were opened.

[131] Appropriating and applying to themselves by faith Christ's satisfaction held forth and exhibited to them in these divine ordinances.

[132] Both in time and eternity.

[133] Which were of that nation, according to Genesis 21:12, "In Isaac shall thy seed be called." And chapter 28:13, "I am the Lord God of Abraham thy father, and the God of Isaac; the land whereon thou liest, to thee will I give it, and to thy seed."

[134] The author does not make the covenant at Horeb distinct from that at Sinai; for he takes Horeb and Sinai for one and the same mountain, according to the holy Scriptures, (Exodus 19:20, compared with Deuteronomy 5:2), and therefore, because the text speaks of this covenant in the land of Moab as another

[135] This is not to be understood strictly of the very moment of man's creation, in which the natural law was impressed on his heart, but with some latitude, the covenant of works being made with man newly created; and so divines call it the covenant of nature. See Dickson's Therap. Sacr., book 1, chap. 5, p. 116.

[136] This is not to insinuate, that Luther had arrived but to a small measure of the knowledge of the doctrine of justification and acceptation of a sinner before God, in comparison with those of later times; I make no question but he understood that doctrine as well as any man has done since; and doubt not but our author was of the same mind anent him: but it is to show, that that great man of God, and others who went before him, found their way out of the midnight darkness of Popery in that point, with less means of light by far than men now have, who notwithstanding cannot hold off from it.

[137] By which means they put their own works in the room of Christ, "who of God is made unto us--righteousness and sanctification," (1 Cor 1:30). According to the Scripture plan of justification and sanctification, a sinner is justified by his blood, (Rom 5:9), sanctified in Christ Jesus, (1 Cor 1:2), through sanctification of the Spirit, (2 Thess 2:13), sanctified by faith, (Acts 26:18).

[138] It is indeed the practice of every unregenerate man, whatever be his knowledge or professed principles; for the contrary practice is the practice of the saints, and of them only, (Matt 5:3), "Blessed are the poor in spirit."--(Phil 3:3), "We are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh."

[139] For these flow from our building so much on something in ourselves, which is always very variable; and so little on the "grace that is in Christ Jesus," (2 Tim 2:1), which is an immovable foundation.

[140] It is not necessary, for saving this account of Nomista's case from the odious charge of forgery, that the particulars therein mentioned should have been real facts; more than [not to speak of Scripture parables] it is necessary to save the whole book from the same imputation, that the speeches therein contained should have passed, at a certain time, in a real conference of four men, called Evangelista, Nomista, Antinomista, and Neophytus; yet I make no question but it is grounded on matters of fact, falling out by some casuist's inadvertency, excess of charity to, or shifting converse with, the afflicted, as to their soul exercise, or by means of corrupt principles. And as the former are incident to good men of sound principles at any time, which calls ministers on such occasions to take heed to the frame of their own spirits, and to be much in the exercise of dependence on the Lord, lest they do hurt to souls instead of doing them good; so the latter is at no time to be thought strange, since there were found, even in the primitive apostolical churches, some who were reputed godly, zealous gospel ministers, especially by such as had little savour of Christ on their own souls, who nevertheless, in their zeal for the law, perverted the gospel of Christ, (Gal 1:6,7, 4:17). Whether Nomista was of opinion that the covenant of works was still in force or not, our Lord Jesus Christ taught that it was, (Luke 10:25-28); and so does the apostle, (Gal 3:10); and unbelievers will find it so to their everlasting ruin. For, "our Lord Jesus, who now offers to be Mediator for them who believe on him, shall, at the last day, come armed with flaming fire, to judge, condemn, and destroy all them who have not believed God, have not received the offer of grace made in the gospel, nor obeyed the doctrine thereof, but remain in their natural state, under the law or covenant of works."--Practical Use of Saving Knowledge, tit. For convincing a man of Judgment by the Law, part 2.

[141] For in that case the obedience both of the one and of the other is imperfect, and so is not conform to the law; therefore it can in no wise be accepted for righteousness; but according to justice proceeding upon it, the soul that hath it must die, because a sinful soul, (Eze 18:4).

[142] (Eph 4:20,21), "But ye have not so learned Christ; if so be that ye have heard him, and have been taught by him, as the truth is in Jesus."

[143] What this is, in the sense of the speaker, he himself immediately explains at large. In a word, in his sense, it is to be an Antinomian indeed. The sum of his compliment made to Evangelista, or the author, which you please, lies here; namely, that he had left off hearing him, because he did not preach the gospel, so purely as some others in the place; yet in his opinion, he understood it better than many others; and [to carry the compliment to the highest pitch] it was by his means he turned downright Antinomian. One would think, that whatever was the measure of the author's pride or humility, self- denial or self-seeking, he had as much common sense as would render this address not very taking with him, or at least would teach him, that the publishing of it was none of the most proper means for commending of himself. So that the publishing of it may rather be imputed to the author's self-denial than to the want thereof; though I presume the considering reader will neither impute it to the one nor to the other.

[144] The preacher taught, according to his text, That man's own righteousness had no hand in his justification and salvation; he dehorted, from putting confidence in good works; and exhorted, by faith to lay hold on Christ's righteousness only. And this hearer thence inferred, that there was no need at all of good works; as if one should conclude, that because it is the eye only that seeth, therefore there is no need at all of hand or foot. So the apostle Paul's doctrine was misconstrued; (Rom 3:8), "Some affirm that we say, Let us do evil that good may come." Yea, in the apostles' days, the doctrine of free grace was actually thus abused to Antinomianism, by some "turning the grace of God into lasciviousness," (Jude 4). The apostle was aware of the danger on that side, through the corruption of the hearts of men; (Gal 5:13), "Brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh." And ministers of Christ, [who himself was accounted "a friend to publicans and sinners," &c., (Matt 11:19),] followers of Paul's doctrine, which, in the eyes of carnal men, had a show and semblance of favouring sinful liberty, ought to set the apostles' example in this matter before them in a special manner; with fear and trembling, keeping a jealous eye on the danger from that part; especially in this day, wherein the Lord's indignation is visibly going out in spiritual strokes, for a despised gospel; knowing that the gospel of Christ is to some "the savour of death unto death," (2 Cor 2:16), and that "there are who wrest the Scriptures [themselves] unto their own destruction," (2 Peter 2:17).

[145] How easy is the passage from legalism to Antinomianism! Had this poor man, under his trouble and disquiet of conscience, fled to Jesus Christ for the purging of his conscience from guilt by his blood, and the sanctifying of his nature by his Spirit; and not put his own confessions of sins, prayers for pardon, and promises of amendment, in the room of Christ's atoning blood; and his blind and faithless resolutions to amend, in the room of the sanctifying spirit of Christ; he had escaped this snare of the devil (Heb 9:14, Rom 7:4- 6).

[146] This doctrine of our author is far from cherishing of presumption, or opening of a gap to licentiousness.

[147] That is, to scale and get into it by their own good works.

[148] The offences of these men here taxed, were both against the law [or covenant] of works; for they must needs have been against that law which they were under, and not another; and both of them were as yet under the law, or covenant of works, as being both unbelievers, the which was told to Antinomista, as it was to Nomista; wherefore it is manifest, that by the matter of the law here, is not meant the law of Christ, but the matter of the law of works, that is, the ten commandments, as they stand in the covenant of works, which Antinomista had no regard to in his conversation, though they had all the authority and binding force upon him found in the covenant. And as he offended against the matter of it, so did Nomista against the form, in seeking to be justified by his obedience; for the covenant of works never bound a sinner to seek to be justified by his obedience to it; but, on the contrary, always condemned that as presumption, staking down the guilty under the curse, without remedy, till satisfaction be made by another hand.

[149] This comparison is not stated betwixt these two, considered, simply, as to their different manner of life; but in point of pliableness to receive conviction, wherein the latter hath the advantage of the former; which the Scripture oftener than once takes notice of, (Matt 21:31), quoted in the following sentence, "I would thou wert cold or hot," (Rev 3:15). The passage is to be found in his Sermon upon the Hymn of Zacharias, page 50.

[150] That is, you are not only unable to do enough, but also, that you are not able to do anything. "Not that we are sufficient of ourselves to think anything as of ourselves," (2 Cor 3:5).

[151] That is, all those who have, or shall believe, or all the elect, which is one and the same in reality, and in the judgment of our author, expressly declared in the first sentence of his preface.

[152] By imputation and law-reckoning; no otherwise, as a sinner believing in him is righteous before God. [Thus Isaac Ambrose, speaking of justification, says, "This righteousness makes a sinner sinless"; i.e., as to guilt.] This must be owned to be the meaning of this expression, unless one will shut one's eyes to the immediately foregoing and following words,--I find him a sinner, said the law; such an one as hath taken sin upon him. They are the words of Luther, and he was not the first who spoke so. "He made him who was righteous to be made a sinner, that he might make sinners righteous," says Chrysostom, on 2 Cor. 5. Hom. 11. cit. Owen on Justification, p. 39. Famous Protestant divines have also used the expression after him. "When our divines," says Rutherford, "say, Christ took our place, and we have his condition,--Christ was made us, and made the sinner; it is true, only in a legal sense. He [Christ] was debitor factus,--a sinner; a debtor by imputation, a debtor by law, by place, by office." Trial and Triumph of Faith, p. 245, 257. Charnock argues the point thus: "How could he die, if he were not a reputed sinner? Had he not first had a relation to our sin, he could not in justice have undergone our punishment. He must, in the order of justice, be supposed a sinner really, or by imputation. Really, he was not; by imputation then he was," vol. 2. p.
547. Serm. on 1 Cor. 5:7. "Though personally he was no sinner, yet by imputation he was," says the Contin. of Poole's Annot. on 2 Cor. 5:21. "What Illyricus wrote," says Rivet, "that Christ might most truly be called a sinner, Bellarmine calls blasphemy and cursed impudence. Now Bellarmine himself contends, that Christ might attribute our sins to himself, therefore he might also truly call himself a sinner, while in himself innocent, he did represent our person. What blasphemy, what impiety is here?" Comment. on Psalm 21:1. The Scripture phrase to this purpose is more forcible; (2 Cor 5:21), "For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him." For as it is more to say we are made righteousness, than to say we are made righteous, since the former plainly imports a perfection of righteousness, if I may be allowed the phrase, righteousness not being properly capable of degrees; so it is more to say, Christ was made sin for the elect world, than to say he was made a sinner, since the first of these doth accordingly point at the universality and complete tale of the elect's sins, from the first to the last of them laid on our spotless Redeemer. Compare Leviticus 16:21,22, "And Aaron shall confess over him [viz: the scape-goat, which the apostle hath an eye to here] all the iniquities of the children of Israel, and all their transgressions, and all their sins, putting them upon the head of the goat. And the goat shall bear upon him all their iniquities," (Isa 53:6). "And the Lord [marg.] hath made the iniquity of us all to meet on [Heb. in] him." These two texts give the just notion of the true import of that phrase, "He was made sin for us."

[153] Our Lord Jesus Christ died not for, nor took upon him the sins of, all and every individual man, but he died for, and took upon him the sins of, all the elect, (John 10:15, 15:13, Acts 20:28, Eph 5:25, Titus 2:14), and no other doctrine is here taught by our author touching the extent of the death of Christ. In the preceding paragraph, where was the proper place for giving his judgment on that head, he purposely declares it. He had before taught, that Jesus Christ did from eternity become man's surety in the covenant that passed betwixt him and the Father. A surety puts himself in the place of those for whom he becomes a surety, to pay their debt, (Gen 44:32,33, Prov 22:26,27). And our author tells us, that now, when the prefixed time of Christ's fulfilling the eternal covenant, paying the debt he had taken on him, and purchasing man's redemption by his sufferings, was come, he did, according to the tenor of that covenant, which stated the extent of his suretyship, put himself in the room and place--he says not, of all men, but--of all the faithful, or elect of God; Jesus Christ thus standing in their room and place, actually to take on the burden. "The Lord laid on him the iniquities of us all"; the which Scripture text can bear no other sense in the connection of it here, that what is the genuine sense of it, as it stands in the holy Scripture, namely, that the Father laid on Christ the iniquities of all the spiritual Israel of God, of all nations, ranks, and conditions; for no iniquities could be laid on him but theirs in whose room and place he put himself to receive the burden, according to the eternal and mutual agreement. These iniquities being thus laid on the Mediator, the law came and said, I find him such an one as hath taken on him the sins of all men. This is but an incident expression on the head of the extent of Christ's death, and it is a scriptural one too. (1 Tim 2:6), "Who gave himself a ransom for all," i.e., for all sorts of men, not for all of every sort. (Heb 2:9), "That he, by the grace of God, should taste death for every man," i.e., for every man of those whom the apostle is there treating of, namely, sons brought or to be brought unto glory, (verse 10); those who are sanctified, Christ's brethren, (verse 11); given to him, (verse 13); and the sense of the phrase, as used here by the author, can be no other; for the sins, which the law found that he had taken on him, could be no other but the sins that the Lord had laid on him; and the sins the Lord had laid on him were the sins of all the faithful or elect, according to the author; wherefore, in the author's sense, the sins of all men which the law found in Christ were the sins of all the elect, according to the genuine sense of the Scripture phraseology on that head. And an incident expression, in words which the Holy Ghost teacheth, and determined in its connection to the orthodox scriptural meaning, can never import any prejudice to his sentiment upon that point purposely declared before in its proper place. It is true, the author, when speaking of those in whose room Christ put himself, useth not the word alone; and in the holy Scripture it is not used neither on that subject. And it may be observed, that the Spirit of God in the word, doth not open the doctrine of election and reprobation, but upon man's rejecting or embracing the gospel offer; the which different events are then seasonably accounted for, from the depths of the eternal counsel of God. See Luke 10:17-22, Matthew 22:1- 14, Romans 9 throughout; Ephesians 1:3-5. To every thing there is a season. The author hitherto hath been dealing with the parties, to bring them to Christ; and particularly here, he is speaking for the instruction and direction of a convinced trembling sinner, namely, Neophytus; and, therefore, like a wise and tender man in such a case, he useth a manner of speaking, which being warranted by the word, was fitted to excite the awakening of the ordinary scruples in that case, namely, "It may be I am not elected,--it may be Christ died not for me"; and which pointed at the duty of all, and the encouragement that all have to come to Christ. And all this, after he had in his very first words to the reader, sufficiently provided for his using such a manner of expression, without prejudice to the truth. further, the law adds, "Therefore let him die upon the cross." Wherefore? For their sins, of the laying of which upon him there is no mention made? or for the sins of those in whose room he is expressly said to have put himself, accoding to the eternal agreemtn betwixt the Father and him? Then said Christ, "Lo! I com"; viz: actually to pay the debt for which I have become surety in the eternal compact; the which, whose it was, acccording to our author, is already sufficiently declared. The law then set upon him, and killed him; for whom, according to our author? For these, surely, in whose room and place he put himself, and so stood. If one considers his account of the effect of all this, one does not find it to be, as Arminians say, "tath Christ, by the merit of his detah, hath so far forth reconciled God the Father to all mankind, that the Father, by reason of the Son's merit, both could and would, and did enter and establish a new and gracious covenant with sinful man, liable to condmenation." [Examination of Tilenus, p. 164, art. 2, sect 2.] "and obtained for all and every man a restoration into a sttate of grace and salvation; so that none will be condemened, nor are liable to condmenation for original sin, but all are free from the guilt of that sin." [Teste. Turret. loc. 14. ques. 14. th. 5.] Neither does he tell us, that Christ died to "render sin remissible to all persons, and them savalbe," as the Continuator of Poole's Annotations on Hebrews, chapter 2:9, says, with other Universalists. By this means, says our author, "was the justice of God fully satisfied, his wrath appeased, and all true believers acquitted." Compare Westm. Confess. chap. 8. art. 4, 5. "This office [viz: of a surety] the Lord Jesus did most willingly undertake, which that he might discharge, he was made under the law, and did perfectly fulfil it, endured most grievous torments, &c. The Lord Jesus, by his perfect obedience, and sactifice of himself--hath fully satisfied the justice of his Father; and purchased, not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto him. Christ, by his obedience and deth, did fully discharge the debt of all those that are thus justified," Chap. 11, art. 3. Wherefore the author does not here teach an universal redemption or atonement. Of this more afterward.

[154] Pardon is the removing of the guilt of sin. Guilt is twofold: 1. The guilt of eternal wrath, by which the sinner is bound over to the eternal revenging wrath of God; and this, by orthodox divines, is called the guilt of sin by way of eminency. 2. The guilt of fatherly anger, whereby the sinner is bound over to God's fatherly anger and chastisements for sin. Accordingly, there is a two-fold pardon: the one is the removal of the guilt of eternal wrath, and is called legal pardon; the other the removal of the guilt of fatherly anger, and is called gospel pardon. As to the latter, the believer is daily to sue out his pardon, since he is daily contracting new guilt of that kind; and this the author plainly teaches afterwards in its proper place. As to the former, of which only he speaks here, all the sins of a believer, past, present, and to come, are pardoned together, and at once, in the first instance of his believing; that is to say, the guilt of eternal wrath for sin then past and present is actually and formally done away; the obligation to that wrath which he was lying under for these sins is dissolved, and the guilt of eternal wrath for sins then to come is effectually prevented from that moment for ever, so that he can never come under that kind of guilt any more; and this pardon, as it relates to these sins, is but a pardon improperly so called, being rather a not imputing of them, than a formal remission, forasmuch as a formal remission being a dissolution of guilt actually contracted, agrees only to sins already committed. Therefore our author here uses the word acquitted, which is of a more extensive signification. All pardon of sin is an acquittance, but all acquittance of sin is not a formal pardon of it: "For at the resurrection, believers being raised up in glory, shall be openly acknowledged and acquitted in the day of judgment." Short. Cat. But they will not then be formally pardoned. Now, this is the doctrine of the holy Scriptures, (Rom 4:48), "Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord WILL NOT IMPUTE sin."--(7:1), "There is therefore now no condemnation to them which are in Christ Jesus." That is, not only they shall never be actually damned, i.e., sent to hell, as that phrase is ordinarily taken, for that is the privilege of all the elect, even before they believe, while yet they are under condemnation according to the Scripture; but there is no binding over of them that are in Christ to eternal wrath, no guilt to that kind to them. Compare John 3:18, "He that believeth on him is not condemned; but he that believeth not is condemned already."--"The one [viz: justification] doth equally free all believers from the revenging wrath of God, and that perfectly in this life, that they never fall into condemnation." Larg. Cat. quest.
77. "Albeit sin remain, and continually abide in these our mortal bodies, yet it is not imputed unto us, but is remitted and covered with Christ's justice," [i.e., righteousness]. Old Confess. art. 25. Q. "What then is our only joy in life and death? A. That all our sins, by past, present, and to come, are buried; and Christ only is made our wisdom, justification, sanctification, and redemption." (1 Cor 1:30) Craig's Cat. quest. 43. "The liberty which Christ hath purchased for believers, under the gospel consists in their freedom from the guilt of sin, the condemning wrath of God, the curse of the moral law." Westm. Confess. chap. 20, art. 1. See 11, art. 5; chap. 17, art 3. "They [the Arminians] do utterly deny, that no sins of the faithful, how great and grievous soever they be, are imputed unto them, or that all their sins present and future are forgiven them." Exam. of Tilen. p. 226, art. 5. sect. 5.

[155] "What things soever it saith, it saith to them who are under it," (Rom 3:19). But believers are not under it, nor under the law of the covenant of works, (6:14), therefore it saith nothing to them. As such, it said all to Christ in their room and place; and, without the Mediator's dishonour, it cannot repeat its demands on them which it made upon him as their surety. Meanwhile the law, as a rule of life to believers, saith to them all, in the name and authority of God, the Creator and Redeemer, (Matt 5:48), "Be ye therefore perfect, even as your Father which is in heaven is perfect." Howbeit, they are under a covenant, under which, though no less is required, yet less is accepted, for the sake of Christ their covenant head.

[156] Namely, in the sense of the law; for in the law-reckoning, as to the payment of a debt, and fulfilling of a covenant, or any the like purposes, the surety and the original debtor, the federal head or the representative, and the represented, are but one person. And thus the Scripture determining Adam to be the figure [or type] of Christ, (Rom 5:14), teaches upon the one hand, that all mankind sinned in Adam, (verse 12), and died in him, (1 Cor 15:22); and on the other hand, that believers were crucified with Christ, (Gal 2:20), and raised up in him. (Eph 2:6) "The covenant [of works] being made with Adam as a public person--all mankind--sinned in him." Lar. Cat. Quest. 22. "The covenant of grace was made with Christ as the second Adam," Quest. 31. "He satisfied divine justice, the which he did as a public person, the head of his Church," Quest. 52. "that the righteousness of the law," says the apostle, "might be fulfilled in us," (Rom 8:4); so believers satisfied in him, as they sinned in Adam. "The threatening of death, (Gen 2:17), is fulfilled in the elect so that they die, and yet their lives are spared: they die, and yet they live, for they are reckoned in law to have died when Christ their surety died for them." Ferguson on Galatians 2:20. "Although thou," says Beza, "hast satisfied for the pain of thy sins in the person of Jesus Christ," Beza's Confess. point 4, art. 12. "What challenges Satan or conscience can make against the believer--hear an answer; I was condemned, I was judged, I was crucified for sin, when my surety Christ was condemned, judged, and crucified for my sins.--I have paid all, because my surety has paid all," Rutherford's Trial and Triumph of Faith, serm. 19, p. 258. "As in Christ, we satisfied, so likewise in Adam we sinned," Flint. Exam. p.
144. This doctrine, and the doctrine of the formal imputation of Christ's righteousness to believers stand and fall together. For if believers be reckoned in law to have satisfied in Christ, then his righteousness, which is the result of his satisfaction, must needs be accounted theirs, but if there be no such law-reckoning, Christ's righteousness cannot be imputed to them otherwise than as to the effects of it, for the judgment of God is always according to truth, (Rom 2:2). This the Neonomians are aware of, and deny both, reckoning them Antinomian principles as they do many other Protestant doctrines. Hear Mr. Gibbons: "They [viz: the Antinomians] are dangerously mistaken in thinking that a believer is righteous in the sight of God, with the self-same active and passive righteousness wherewith Christ was righteous, as though believers suffered in Christ, and obeyed in Christ." Morn. Exer. Method. sec. 19, p. 423. On the other hand, the Westminster divines teach both as sound and orthodox principles, affirming Christ's righteousness, obedience, and satisfaction, themselves to be imputed to believers, or reckoned their righteousness, obedience, and satisfaction. "Justification is an act of God's free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us." Short. Cat.--"Only for the perfect obedience and full satisfaction of Christ by God imputed to them," Large. Cat. quest. 70.--"By imputing the obedience and satisfaction of Christ unto them," Westm. Confess. chap. 11, art 1.

[157] Virtually justified, not actually, in his justification, even as in his resurrection they did virtually arise. That this is the author's meaning is evident from his own words, when speaking of Neophytus, he says expressly, "He was justified meritoriously in the death and resurrection of Christ, but yet he was not justified actually, till he did actually believe in Christ."

[158] So called to distinguish it from inherent righteousness, which is righteousness from life.

[159] This is a weighty point, the plain and native result of what is said, namely, that since Jesus Christ hath fully accomplished what was to have been done by man himself for life according to the covenant of works, and that the same is imputed to believers; therefore, believers are in the same state, as to righteousness unto life, that they would have been in if man himself had stood the whole time appointed for his trial. And here is the true ground in the law of the infallible perseverance of the saints; their time of trial for life is over in their Head the second Adam--the prize is won! Hence the just by faith are entitled to the same benefit which Adam by his perfect obedience would have been entitled to. Compare Romans 10:5, "The man which doeth these things shall live," with Habakkuk 2:4, "The just by his faith shall live"; the which is the true reading according to the original. And here, for clearing of the following purpose of the believer's freedom from the law, as it is the covenant of works, let it be considered, that if Adam had stood till the time of his trial had been expired, the covenant of works would indeed from that time have remained his everlasting security for eternal life, like a contract held fulfilled by the one party; but, as in the same case, it could have no longer remained to be the rule of his obedience, namely, in the state of confirmation. The reason is obvious, viz: that the subjecting of him still to the covenant of works, as the rule of his obedience, would have been a reducing him to the state of trial he was in before, and the setting him anew to work for what was already his own, in virtue of his [supposed] fulfilling of that covenant. Nevertheless it is absolutely impossible but the creature, in any state whatsoever, must be bound to and owe obedience unto the Creator; and being still bound to obedience, of necessity he behoved to have had a rule of that obedience; as to which rule, since the covenant of works could not be it, what remains but that the rule of obedience in the state of confirmation, would have been the law of nature, suited to man's state of immutability, improperly so called, and so divested of the form of the covenant of works, namely, its promise of eternal life, and threatening of eternal death, as it is, and will be in heaven, for ever? The application is easy, making always, as to the rule of believers' obedience, suitable reserves for the imperfection of their state, in respect of inherent righteousness; the which imperfection, as it leaves room for promises of fatherly smiles, and threatenings of fatherly chastisements, so it makes them necessary; but these also shall be done away in heaven when their real estate shall be perfect, as their relative state is now.

[160] (Rom 7:4), "Wherefore, my brethren, ye also are become dead to the law."--(Gal 2:19), "I through the law am dead to the law." And this, according to the nature of correlates, concludes the law, as it is that covenant of works, to be dead also to believers. (Col 2:14), "Nailing it to his cross."

[161] This is cited from Luther on the Epistle to the Galatians, according to the English translation, and is to be found there, fol. 184, p. 1, 2, fol. 185. p. 1, fol. 82, p. 1. His own words from the Latin original, after he had lectured that epistle a second time, as I find them in my copy, printed at Frankfort, 1563, are here subjoined. "Hoc profecto mirabile duellum est, ubi, lex, creatura cum Creatore sic congreditur, et prater omne jus, omnem tyrannidem suam in Filio Dei exercet. quam in nobis filiis irae exercuit," Luth. Comment. in Galatians 4:5, p. 598. "Ideo lex, tanquam latro et sacrilegus homicida Filii Dei, amittit jus, et meretur damnari," Ibid. p. 600. "Ergo lex est mihi surda, ligata, mortua et crucifixa," Ibid. cap. 2:20, p. 280. "Conscientia apprehendens hoc apostoli verbum, Christus a lege nos redemit--sancta quadam superbia insultat legi, dicens--nunc in posterum non solum Christo victa et strangulata es, sed etiam mihi credenti in eum, cui donavit hanc victoriam," page 600. That great man of God, a third Elias, and a second Paul, [if I may venture the expression,] though he was no inspired teacher, was endued with a great measure of the spirit of them both, being raised up of God for the extraordinary work of the Reformation of religion from Popery, while all the world wondered after the Beast. The lively savour he had of the truths of the gospel in his own soul, and the fervour of his spirit in delivering them, did indeed carry him as far from the modern politeness of expression, as the admiration and affectation of this last are likely to carry us off from the former. What he designed by all this triumph of faith is summed up in a few words, immediately following these last cited: "This, the law, [viz: as it is the covenant of works,] is gone for ever as to us, providing we abide in Christ." This he chose to express in such figurative terms, that that great gospel truth might be the more impressed on his own heart, and the hearts of his scholars, being prompted thereto by his experience of the necessity, and withal of the difficulty of applying it by faith to his own case, in his frequent deep soul exercises and conflicts of conscience. "Therefore," says he, "feeling thy terrors and threatenings, O law! I dip my conscience over head and ears, into the wounds, blood, death, resurrection, and victory of Christ; besides him I will see and hear nothing at all. This faith is our victory, whereby we overcome the terrors of the law, sin, death, and all evils, but not without a great conflict," Ibid. p. 597. And speaking on the same subject elsewhere, he has these remarkable words, "It is easy to speak these things, but happy he that could know them aright in the conflict of conscience." Comment. on Galatians 2:19, p. 259. Now, to turn outward the wrong side of the picture of his discourse, to make it false, horrid, profane, and blasphemous, is hard. At this rate, many Scripture texts must suffer, not to speak of approved human writers. I instance only that of Elias, (1 Kings 18:27), "He [Baal] is a god; either he is talking, or he is pursuing, or he is on a journey, or peradventure he sleepeth, and must be awaked." Yet I compare not Luther's commentary to the inspired writing; only where the holy Scripture goes before, one would think he might be allowed to follow. Here is an irony, a rhetorical figure, and there is a prosopopeia, or feigning of a person, another rhetorical figure; and the learned and holy man tells us withal, that Paul used it before him on the same subject, representing the law "as a most potent personage, who condemned and killed Christ, whom he [having overcome death] did in the like manner conquer, condemn, and kill"; for which he cites Ephesians 2 and 4, epistles to the Romans, Corinthians, Colossians, p. 599. Now, albeit the law, as it is the covenant of works, not being a person indeed, but a most holy law of God, was incapable of real arraignment, sin, theft, or murder: yet one being allowed to speak figuratively of it, as such a person before mentioned; and finding the Spirit of God to teach that it was crucified, Jesus Christ "nailing it to his cross," (Col 2:14); what impiety--what blasphemy is there in assigning crimes to it for which it was crucified--crimes of the same nature with its crucifixion, that is, not really and literally so, but figuratively only? And the crucifying of a person, as it presupposeth his arraignment, accusation, and condemnation, so it implies his binding and death; all which the decency of the parable requires. And the same decency requiring the rhetorical feigning of crimes as the causes of that crucifixion, they could be no other but these that are assigned; forasmuch as Jesus Christ is here considered, not as a sinner by imputation, but as absolutely without guilt, though in the meantime the sins of all the elect were really imputed to him, the which in reality justified the holy law's procedure against him. Moreover, upon the crucifixion, it may be remembered how the apostle proves Christ to have been "made a curse for us"; for, says he, it is written, "Cursed is every one that hangeth on a tree," (Gal 3:13); the which if any should apply to the law, as the covenant of works, in a figurative manner, as its crucifixion must be understood, it could import no more by reason of the nature of the thing, than an utter abolition of it with respect to believers, which is a great gospel truth. And here one may call to mind the Scripture phrases, (Rom 7:5), "The motions of sins which were by the law";--(8:2), "The law of sin and death":--"The covenant of works, called the law of sin and death," Confess. p. 382, fig. 3; "The strength of sin is the law," (1 Cor 15:56). After all, for my part, I would neither use some of these expressions of Luther's, nor dare I so much as in my heart condemn them in him: the reason is one; because of the want of that measure of the influences of grace which I conceive he had when he uttered these words. And the same I would say of the several expressions of the great Rutherford, and of many eminent ministers, in their day signally countenanced of God in their administrations, Hear Luther himself, in his preface to that book, page [mihi] 10, "These our thoughts," says he, "on this epistle do come forth, not so much against those, [viz: the church's enemies,] as for the sake of our own, [viz: her friends,] who will either thank me for my diligence, or will pardon my weakness and rashness." It is a pity the just expectation of one, whose name will be in honour in the church of Christ, while the memory of the Reformation from Popery is kept up, should be frustrated.

[162] The law of the ten commandments given to Adam, as the covenant of works, promised eternal life, upon condition of obedience, and threatened eternal death in case of disobedience; and this was it that made it the covenant of works. Now, this covenant frame of the law of the ten commandments being dissolved as to believers, it can no more promise nor threaten them at any rate. The Scripture indeed testifies, that "godliness hath the promise, not only of the life that now is, but also of that which is to come," (1 Tim 4:8), there being an infallible connection between godliness and the glorious life in heaven established by promise in the covenant of grace; but in the meantime, it is the obedience and satisfaction of Christ apprehended by faith, and not our godliness, that is the condition upon which that life is promised, and upon which a real Christian in a dying hour will venture to plead for a share in that life. It is likewise certain that not only are unbelievers, in virtue of the covenant of works which they remain under, liable to eternal death as the just reward of sin, but there is by that covenant a twofold connection established, the one betwixt a state of unbelief, unregeneracy, impenitency, and unholiness, and eternal death; the other, betwixt acts of disobedience and eternal death. The former is absolutely indissoluble, and cannot but eternally remain; so that whosoever are in that state of sin, while they are in it they must needs be in a state of death, bound over to the wrath of God by virtue of the threatening of the law; but then it is impossible that believers in Christ can be in that state of sin. So these and the like sentences, "He that believeth not shall be damned," (Mark 16:16).--"Except ye repent ye shall all likewise perish," (Luke 13:3).--"If ye live after the flesh ye shall die," (Rom 8:13); do indeed bind over unbelievers to eternal death; but they do no otherwise concern believers than as they set before them a certain connection of two events, neither of which can ever be found in their case; and yet the serious consideration of them is of great and manifold use to believers, as a serious view of every part of the covenant of works is, particularly to move them to grow up more and more into Christ, and to make their calling and election sure. As to the latter connection, viz: betwixt acts of disobedience and eternal death, it is dissoluble, and in the case of the believer, actually dissolved; so that none have warrant to say to a believer, If thou sin, thou shalt die eternally; forasmuch as the threatening of eternal death, as to the believer, being already satisfied in the satisfaction of Christ, by faith apprehended and imputed of God to him, it cannot be renewed on him, more than one debt can be twice charged, namely, for double payment.

[163] But on the having, or wanting of a saving interest in Christ.

[164] This is a full proof of the whole matter. For how can the law of the ten commandments promise eternal life, or threaten eternal death, upon condition of obedience or disobedience, to those who have already escaped eternal death, and obtained eternal life by faith in Christ? The words which the Holy Ghost teaches, are so far from restraining the notion of eternal life to glorification, and of eternal death to the misery of the damned in hell, that they declare the soul upon its union with Christ to be as really possessed of eternal life as the saints in heaven are; and without that state of union, to be as really under death, and the wrath of God, as the damned in hell are, though not in that measure. [The term "eternal death" is not, as far as I remember, used in Scripture.] And this agreeable to the nature of things; for as there is no medium betwixt life and death in a subject capable of either, so it is evident, the life communicated to the soul, in its union with Christ, the quickening Head, can never be extinguished for the ages of eternity, (John 14:19); and the sinner's death under the guilt and power of sin, is in its own nature eternal, and can never end but by a work of Almighty power, which raiseth the dead, and calleth things that are not, to be as if they were. (1 Thess 1:10), "Jesus which delivered us from the wrath to come."--(1 John 3:14), "We know that we have passed from death unto life."--(John 3:36), "He that believeth on the Son hath everlasting life; and he that believeth not on the Son, shall not see life, but the wrath of God abideth on him."--(5:24), "He that believeth, hath everlasting life, and shall not come into condemnation, but is passed from death unto life."--(6:47), "He that believeth on me hath everlasting life."-- (verse 54), "Whoso eateth my flesh, and drinketh my blood, hath eternal life."-- (1 John 5:12,13), "He that hath the Son hath life; and he that hath not the Son of God hath not life. These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life."--See Romans 8:1; John 3:16-18, and 17:3.

[165] All the demands of the covenant of works on the elect world.

[166] That he, taking on their nature, might answer the demands of the covenant of works for them, (Eph 1:4), "According as he has chosen us in him." We are said to be chosen in Christ, not that Christ is the cause of election, but that electing love, flowing immediately from God to all the objects of it, the Father did, in one and the same decree of election, choose the head and the members of the happy body; yet Christ the head first, [in order of nature,] then all those who make up his body, who were thereby given to him, to be redeemed and saved, by his obedience and death; the which, being by him accepted, he, as Elect-Mediator and Head of elect-men, had full power and furniture for the work made over to him. And thus may we conceive the second covenant to have been concluded, agreeably to the Scripture account of that mystery. This, the author says, was done thereupon, not upon the Father's being well pleased and fully satisfied, by virtue of the covenant made; the which is the effect of the covenant, whereas this is one of the transactions or parts of the covenant, as all the following words brought to illustrate it do plainly carry it; but upon God the Son being on the other side in making of the second covenant, the which is the principal purpose in this paragraph, the explication whereof was interrupted by the adding of a sentence concerning the execution and effect of the glorious contrivance. In making of the second covenant, the second person of the ever blessed Trinity, considered simply as such, is one of the parties. Thereupon, in the decree of election, designing, as is said, both head and members, he is chosen Mediator and Head of the election, to be their incarnate Redeemer; the which headship accepted, he, as Mediator and Head of the election, took upon him to be incarnate, and in their nature to satisfy the demands of the covenant of works for them, (Isa 42:1, Eph 1:4, Psa 40:6), Westm. Confess. Chap. 8, art. 1; "It pleased God in his eternal purpose, to choose and ordain the Lord Jesus, his only begotten Son, to be the Mediator between God and man--the Head and Saviour of his church--unto whom he did, from all eternity, give a people to be his seed, and to be by him in time redeemed," &c. Chap 3, art. 5; "Those of mankind that are predestinated unto life--God hath chosen in Christ unto everlasting glory, out of his mere free grace and love."

[167] That is, the covenant of grace only, not the covenant of works.

[168] Namely, for life and salvation; the same being already performed by Jesus Christ; he, having in the second covenant undertaken to satisfy all the demands of the covenant of works, did do all that was to be done or wrought for our life and salvation. And if it had not been so, life and salvation had remained eternally without our reach; for how is it possible we should perform, do, or work, until we get life and salvation? what condition or law are we fit for performing of, while we are dead, and not saved from, but lying under sin, the wrath and curse of God? See the following note.

[169] Namely, all that was to be done for life and salvation. And neither repentance, nor sincere [imperfect] obedience, nay, nor yet believing itself, is of that sort: though all of these are indispensably necessary in subjects capable of them. This expression bears a kind of imitation, usual in conversation, and used by our blessed Saviour on this subject. (John 6:28,29), "Then said they unto him, What shall we do, that we might WORK the works of God? Jesus answered and said unto them, This is THE WORK of God, that ye believe." The design of it plainly is, to confront the humour that is naturally in all men, for doing and working for life and salvation, when once they begin to lay these things to heart; there is no more, says the author, for him to do, but only to know and believe that Christ hath DONE all for him; and therefore the expression is not to be strained besides its scope. However, this is true faith, according to the Scripture, whether all saving faith be such a knowledge and believing or not; and that knowledge and believing are capable of degrees of certainty, and may be mixed with doubting, without overturning the reality of them. (Isa 53:11), "By his knowledge shall my righteous Servant justify many."--(John 17:3), "This is eternal life, that they might know thee the only true God, and Jesus Christ whom thou hast sent."--(Gal 2:20), "I live by the faith of the Son of God, who loved me, and gave himself for me."--(Rom 10:9), "If thou shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved." To believe that God hath raised him from the dead is to believe that he has perfected the work, and done all that was to be done for life and salvation to sinners: but is this enough to constitute saving faith? Surely it is not; for devils may believe that: therefore, it must be believed with particular application to oneself, intimated in the phrase, "believing in thine heart"; and this is what devils and reprobates never reach unto; howbeit these last may pretend to know and believe, that Christ is raised from the dead for them, and so hath done all for them, even as they also may pretend to receive and rest on him alone for salvation. But in all this, one who truly believes may yet have ground to say with tears, "Lord, I believe! help thou mine unbelief," (Mark 9:24). Nevertheless, under this covenant there is much to do; a law to be performed and obeyed, though not for life and salvation but from life and salvation received; even the law of the ten commandments in the full extent thereof, as the author doth at large expressly teach, in its proper place, in this and the second part. This is the good old way, [according to the Scriptures, (Acts 16:30,31, Matt 11:28,29, Titus 2:11,12),] if the famous Mr. John Davidson understood the Protestant doctrine, "Q. Then the salvation of man," says he, "is so fully wrought and perfectly accomplished by Christ in his own person, that nothing is left to be done or wrought by us in our persons, to be any cause of the least part thereof? A. That is most certain." Mr. John Davidson's Catechism, Edin. edit. 1708, p. 15. "So we are perfectly saved by the works which Christ did for us in his own person, and no ways by the good works which he works in us, with and after faith. [Marg. Here is the main point and ground of our disagreement with the Papists.] Rests, then, anything for us to do after that we are perfectly justified in God's sight by faith in Christ? Disciple. Yes, very much; albeit no ways to merit salvation; but only to witness, by the effects of thankfulness, that we ARE truly SAVED." Ibid. p. 46,48,49.

[170] See the two foregoing notes. And hear another passage from the same book whence this is taken, namely, the English translation of Luther's Commentary on the Epistle to the Galatians, fol. 75: "Good works ought to be done; the example of Christ is to be followed--Well, all these things will I gladly do. What then followeth? Thou shalt then be saved, and obtain everlasting life. Nay, not so. I grant, indeed, that I ought to do good works, patiently to suffer troubles and afflictions, and to shed my blood also, if need be, for Christ's cause; but yet am I not justified, neither do I OBTAIN SALVATION THEREBY."

[171] This is the style of the same Luther, who useth to distinguish betwixt active and passive righteousness, i.e., the righteousness of the law, and the righteousness of faith; agreeably to Romans 4:5: "But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness."

[172] The passage at more length is this: "The marriage is made up without all pomp and solemnity: that is to say, nothing at all comes between; no law nor work is here required. Here is nothing else but the Father promising, and I receiving; but these things without experience and practice, cannot be understood." Luther, ubi sup., fol. 194.

[173] These words also are Luther's, in his argument on the Epistle to the Galatians, p. 24 of the Latin copy, and fol. 7 of the translation; but what our author reads, "Nothing of the law of works," is, in Luther's own words, "Nothing of the law, or of works"; the sense is the same. What concerns the assurance in the nature of faith, which these words seem to bear, we will meet with anon.

[174] In this definition of saving faith, there is the general nature or kind of it, viz: a real persuasion, agreeing to all sorts of faith, divine and human,--"Be verily persuaded"; the more special nature of it, an appropriating persuasion, or special application to oneself, agreeing to a convinced sinner's faith or belief of the law's curse, (Gal 3:10), as well as to it.--"Be verily persuaded in your hearts"; thus, (Rom 10:9), "If thou shalt believe in thine heart that God, &c. thou shalt be saved": and, finally, the most special nature of it, whereby it is distinguished from all other, namely, an appropriating persuasion of Christ being yours, &c. And as one's believing in one's heart, or appropriating persuasion of the dreadful tidings of the law, imports not only an assent to them as true, but a horror of them as evil; so believing in the heart, or an appropriating persuasion of the glad tidings of the gospel, bears not only an assent to them as true, but a relish of them as good. The parts of this appropriating persuasion, according to our author, are, 1. "That Jesus Christ is yours," viz: by the deed of gift and grant made to mankind lost, or [which is the same thing in other words] by the authentic gospel offer, in the Lord's own word; the which offer is the foundation of faith, and the ground and warrant of the ministerial offer, without which it could avail nothing. That this is the meaning, appears from the answer to the question immediately following, touching the warrant to believe. By this offer or deed of gift and grant, Christ is ours before we believe; not that we have a saving interest in him, or are in a state of grace, but that we have a common interest in him, and the common salvation, which fallen angels have not, (Jude 3); so that it is lawful and warrantable for us, not for them, to take possession of Christ and his salvation. Even as when one presents a piece of gold to a poor man saying, "Take it, it is yours"; the offer makes the piece really his in the sense and to the effect before declared; nevertheless, while the poor man does not accept or receive it; whether apprehending the offer too great to be real, or that he has no liking of the necessary consequents of the accepting; it is not his in possession, nor hath he the benefit of it; but, on the contrary, must starve for it all, and that so much the more miserably, that he hath slighted the offer and refused the gift. So this act of faith is nothing else but to "believe God," (1 John 5:10); "to believe the Son," (John 3:36); "to believe the report" concerning Christ, (Isa 53:1); or "to believe the gospel," (Mark 1:15); not as devils believe the same, knowing Christ to be Jesus, a Saviour, but not their Saviour, but with an appropriating persuasion, or special application believing him to be our Saviour. Now what this gospel report, record, or testimony of God, to be believed by all, is, the inspired penman expressly declares, "This is the record, that God hath given to us eternal life; and this life is in his Son," (1 John 5:11). The giving here mentioned, is not giving in possession in greater or lesser measure, but giving by way of grant, whereupon one may take possession. And the party to whom, is not the election only, but mankind lost. For this record is the gospel, the foundation of faith, and warrant to all, to believe in the Son of God, and lay hold on eternal life in him; but that God hath given eternal life to the elect, can be no such foundation nor warrant: for that a gift is made to certain select men, can never be a foundation or warrant for all men to accept and take it. The great sin of unbelief lies in not believing this record or testimony, and so making God a liar: "He that believeth not God, hath made him a liar, because he believeth not the record that God gave of his Son. And this is the record," &c. (1 John 5:10,11). On the other hand, "He that hath received his testimony, hath set to his seal that God is true," (John 3:33). But the great sin of unbelief lies, not in not believing that God hath given eternal life to the elect; for the most desperate unbelievers, such as Judas and Spira, believe that, and the belief of it adds to their anguish and torment of spirit; yet they do not set to their seal that God is true; but, on the contrary, they make God a liar, in not believing that to lost mankind, and to themselves in particular, God hath given eternal life in the way of grant, so as they, as well as others, are warranted and welcome to take possession of it, so fleeing in the face of God's record and testimony in the gospel, (Isa 9:6, John 3:16, Acts 4:12, Prov 8:4, Rev 22:17). In believing of this, not in believing of the former, lies the difficulty, in the agonies of conscience; the which, nevertheless, till one do in greater or lesser measure surmount, one can never believe on Christ, receive and rest upon him for salvation. The truth is, the receiving of Christ doth necessarily presuppose this giving of him, There may, indeed, be a giving where there is no receiving, for a gift may be refused; and there may be a taking where there is no giving, the which is a presumptuous action without warrant; but there can be no place for receiving of Christ where there is not a giving of him before. "In the matter of faith, [says Rollock, Lect. 10 on 2 Thess p. 126,] there are two things: first there is a giver, and next there is a receiver. God gives, and the soul receives." The Scripture is express to this purpose: "A man can receive nothing, except it be given him from heaven," (John 3:27).
2. "And that you shall have life and salvation by him"; namely, a life of holiness, as well as of happiness,--salvation from sin as well as from wrath,--not in heaven only, but begun here and completed hereafter. That this is the author's notion of life and salvation agreeably to the Scripture, we have had sufficient evidence already, and will find more in our progress. Wherefore this persuasion of faith is inconsistent with an unwillingness to part with sin, a bent or purpose of heart to continue in sin, even as receiving and resting on Christ for salvation is. One finds it expressed almost in so many words: (Acts 15:11), "We believe that through the grace of the Lord Jesus Christ we shall be saved." It is fitly placed after the former, for it cannot go before it, but follows upon it. The former is a believing of God, or believing the Son: this is a believing on the Son, and so is the same with receiving of Christ, as that receiving is explained; (John 1:12), "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name." It doth also evidently bear the soul's resting on Christ for salvation; for it is not possible to conceive a soul resting on Christ for salvation, without a persuasion that it shall have life and salvation by him; namely, a persuasion which is of the same measure and degree as the resting is. And thus it appears, that there can be no saving faith without this persuasion in greater or lesser measure. But withal, it is to be remembered, as to what concerns the habit, actings, exercise, strength, weakness, and intermitting of the exercise of saving faith, the same is to be said of this persuasion in all points.
3. "That whatsoever Christ did for the redemption of mankind, he did it for you."--"I live by the faith of the Son of God, who loved me, and gave himself for me," (Gal 2:20). This comes in the last place; and I think none will question, but whosoever believes in the manner before explained, may and ought to believe this, in this order. And it is believed, if not explicitly, yet virtually, by all who receive and rest on Christ for salvation. From what is said, it appears that this definition of faith is the same, for substance and matter, though in different words, with that of the Shorter Catechism, which defines it, by "receiving and resting upon Christ alone for salvation, as he is offered to us in the gospel." In which, though the offer to us is mentioned last, yet it is evident it is to be believed first. Object. But the author's definition makes assurance to be of the essence of faith? Answ. Be it so; however, he uses not the word assurance or assured in his definition; nor will anything contained in it amount to the idea now commonly affixed to that word, or to what is now in our days commonly understood by assurance. And, (1.) He doth not here teach that assurance of faith whereby believers are certainly assured that they are in the state of grace, the which is founded upon the evidence of grace, of which kind of assurance the Westminster Confession expressly treats, chap. 18, art. 1-3; but an assurance which is in faith, in the direct acts thereof, founded upon the word allenarly, (Mark 16:15,16, John 3:16); and this is nothing else but a fiducial appropriating persuasion. (2.) He doth not determine this assurance or persuasion to be full, or to exclude doubting: he says not, be fully persuaded, but, be verily persuaded, which speaks only the reality of the persuasion, and doth not at all concern the degree of it. And it is manifest, from his distinguishing between faith of adherence, and faith of evidence, [p. 99,] that, according to him, saving faith may be without evidence. And so one may have this assurance or persuasion, and yet not know assuredly that he hath it, but need marks to discover it by; for though a man cannot but be conscious of an act of his own soul as to the substance of the act, yet he may be in the dark as to the specifical nature of it, than which nothing is more ordinary among serious Christians. And thus, as a real saint is conscious of his own heart's moving in affection towards God, yet sometimes doth not assuredly know it to be the true love of God in him, but fears it to be an hypocritical flash of affection; so he may be conscious of his persuasion, and yet doubt if it is the true persuasion of faith, and not that of the hypocrite. This notion of assurance, or persuasion in faith, is so agreeable to the nature of the thing called believing, and to the style of the holy Scripture, that sometimes where the original text reads faith or believing, we read, assurance, according to the genuine sense of the original phrase; (Acts 17:31), "Whereof he hath given assurance"; orig. "faith," as is noted in the margin of our Bibles. (Deut 28:66), "Thou shalt have none assurance of thy life"; orig. "Thou shalt not believe in thy life." This observation shows, that to believe, in the style of the holy Scripture, as well as in the common usage of mankind in all other matters, is to be assured or persuaded, namely, according to the measure of one's believing. And the doctrine of assurance, or an appropriating persuasion in saving faith, as it is the doctrine of the holy Scripture, (Rom 10:9, Acts 15:11, Gal 2:20), so it is a Protestant doctrine, taught by Protestant divines against the Papists, and sealed with the blood of martyrs in Popish flames; it is the doctrine of Reformed churches abroad, and the doctrine of the Church of Scotland. The nature of this work will not allow multiplying of testimonies on all these heads. Upon the first, it shall suffice to adduce the testimony of Essenius, in his Compendium Theologia, the system of divinity taught the students in the College of Edinburgh, by Professor Campbell. "There is, therefore," says he, "in saving faith, a special application of gospel benefits. This is proved against the Papists, (1.) From the profession of believers, (Gal 2:20), 'I live by that faith of the Son of God, who loved me, and gave himself for me.'--(Psa 23:1), 'The Lord is my shepherd, I shall not want; in cotes of budding grass he makes me to lie down, &c. Though I walk through the valley of the shadow of death, I will not fear evil; for thou art with me,' &c. And Job 19:25; Philippians 1:21-23; Romans 8:33-39, 10:9,10; 2 Corinthians 5:1-6, with 2 Corinthians 4:13, &c." Essen. Comp. Theol. chap. 2, sect. 12. And speaking of the method of faith, he says, it is "4. That according to the promises of the gospel, out of that spiritual desire, the Holy Spirit also bearing witness in us, we acknowledge Christ to be our Saviour, and so receive and apply him, every one to ourselves, apprehending him again, who first apprehended us, (2 Cor 4:13, Rom 8:16, John 1:12, 2 Tim 1:12, Gal 2:20, Phil 3:12). The which is the formal act of saving faith. 5. Furthermore, that we acknowledge ourselves to be in communion with Christ, partakers of all and every one of his benefits. The which is the latter act of saving faith, yet also a proper and elicit act of it. 6. That we observe all these acts above mentioned, and the sincerity of them in us; and THENCE gather, that we are true believers, brought into the state of grace," &c. Ibid. sect. 21. Observe here the two kinds of assurance before distinguished. Peter Brulie, burnt at Tournay, anno 1545, when he was sent for out of prison to be examined, the friars interrogating him before the magistrate, he answered,--"How it is faith that bringeth unto us salvation; that is, when we trust unto God's promises, and believe steadfastly, that for Christ his son's sake our sins are forgiven us." Sleid. Comment. in English book 16, fol. 217. Mr. Patrick Hamilton, burnt at St. Andrews about the year 1527. "Faith," says he, "is a sureness; faith is a sure confidence of things which are hoped for, and a certainty of things which are not seen. The faith of Christ is to believe in him, that is, to believe in his word, and to believe that he will help thee in all thy need, and deliver thee from all evil." Mr. Patrick's Articles, Knox's History, 4 to. p. 9. For the doctrine of foreign churches on this point, I shall instance only in that of the Church of Holland, and the Reformed Church of France; "Q. What is a sincere faith? A. It is a sure knowledge of God and his promises revealed to us in the gospel, and a hearty confidence that all my sins are forgiven me for Christ's sake." Dutch Brief Compend. of Christian Religion, Vra. 19, bound up with the Dutch Bible. "Minister. Since we have the foundation upon which the faith is grounded, can we rightly from thence conclude what the true faith is? Child. Yea; namely, a certain and steady knowledge of the love of God towards us, according as, by his gospel, he declares himself to be our Father and Saviour, by the means of Jesus Christ." Catechism of the Reformed Church of France, bound up with the French Bible, Dimanche 18. To obviate a common prejudice, whereby this is taken for an easy effort of fancy and imagination, it will not be amiss to subjoin the question immediately following there. "M. Can we have it of ourselves, or cometh it from God? C. The Scripture teacheth us that it is a singular gift of the Holy Spirit, and experience also showeth it." Ibid. Follows the doctrine of the Church of Scotland on this head. "Regeneration is wrought by the power of the Holy Ghost, working in the hearts of the elect of God an assured faith in the promise of God, revealed to us in his word; by which faith we apprehend Christ Jesus, with the graces and benefits promised in him." Old Confess. art. 3. "This our faith, and the assurance of the same, proceeds not from flesh and blood, that is to say, from no natural powers within us, but is the inspiration of the Holy Ghost." Ibid. art. 12. For the better understanding of this, take the words of that eminent servant of Christ, Mr. John Davidson, minister of Salt-Preston, alias Preston-Pans [of whom see the fulfilling of the Scripture, p. 361,] in his Catechism, p. 20, as follows: "And certain it is, that both the enlightening of the mind to acknowledge the truth of the promise of salvation to us in Christ, and the sealing up of the certainty thereof in our hearts and minds, [of the which two parts, as it were, faith consists,] are the works and effects of the Spirit of God, and neither of nature nor art." The Old Confession above mentioned is, "The Confession of Faith, professed and believed by the Protestants within the realm of Scotland, published by them in Parliament, and by the estates thereof ratified and approved, as wholesome and sound doctrine, grounded upon the infallible truth of God," Knox's Hist. lib. 3. p. 263. It was ratified at Edinburgh, July 17, 1560, Ibid. p. 279. And this is the Confession of our Faith, mentioned and sworn to in the national covenant, framed about twenty years after it. In the same national covenant, with relation to this particular head of doctrine, we have these words following, viz: "We detest and refuse the usurped authority of that Roman antichrist--his general and doubtsome faith." However the general and doubtsome faith of the Papists may be clouded, one may, without much ado, draw these two plain conclusions from these words: "1. That since the Popish faith abjured is a doubtsome faith, the Protestant faith, sworn to be maintained, is an assured faith, as we heard before from the Old Confession, to which the covenant refers. 2. That since the Popish faith is a general one, the Protestant faith must needs be an appropriating persuasion, or a faith of special application, which, we heard already from Essenius, the Papists do deny. As for a belief and persuasion of the mercy of God in Christ, and of Christ's ability and willingness to save all that come unto him, as it is altogether general, and hath nothing of appropriation or special application in it, so I doubt if the Papists will refuse it. Sure, the Council of Trent, which fixed and established the abominations of Popery, affirms that not pious man ought to doubt of the mercy of God, of the merit of Christ, nor of the virtue and efficacy of the sacraments." Concil. Trid. cap. 9. I hope none will think the council allows impious men to doubt of these; but withal they tell us, "It is not to be affirmed, that no man is absolved from sin and justified, but he who assuredly believes, that he himself is absolved and justified." Here they overturn the assurance and appropriation, or special application of saving faith maintained by the Protestants; and they thunder their anathemas against those who hold these in opposition to their general and doubtsome faith. "If any shall say, that justifying faith is nothing else but a confidence of the mercy of God pardoning sins for Christ's sake, or that confidence is it alone by which they are justified, let him be accursed." Ibid. cap. 13, can. 12. "If any shall say, that a man is absolved from sin, and justified by that, that he assuredly believes himself to be absolved and justified, let him be accursed." Ibid. can. 14. Moreover, in the national covenant, as it was renewed in the years 1638 and 1639, mention is made of public catechisms, in which the true religion is expressed in the Confession of Faith [there] above written, [i.e., the national covenant, otherwise called the Confession of Faith,] and former Large Confession, [viz: the Old Confession,] is said to be set down. The doctrine on this head, contained in these catechisms, is here subjoined. "M. Which is the first point? C. To put our whole confidence in God. M. How may that be? C. When we have assured knowledge that he is almighty, and perfectly good. M. And is that sufficient? C. No. M. What is then further required? C. That every one of us be fully assured in his conscience, that he is beloved of God, and that he will be both his Father and Saviour." Calvin's Cat. used by the Kirk of Scotland, and approved by the First Book of Discipline, quest. 8-12. This is the catechism of the Reformed Church of France, mentioned before. "M. Since we have the foundation whereupon our faith is builded, we may well gather hereof what is the right faith? C. Yea, verily; that is to say, it is a sure persuasion and steadfast knowledge of God's tender love towards us, according as he hath plainly uttered in his gospel, that he will be both a Father and a Saviour unto us, through the means of Jesus Christ." Ibid. quest. 111. "M. By what means may we attain unto him there? C. By faith, which God's Spirit worketh in our hearts, assuring us of God's promises made to us in his holy Gospel." The manner to examine children before they be admitted to the supper of the Lord, quest. 16. This is called the Little Catechism, Assembly 1592, sess. 10. "Q. What is true faith? A. It is not only a knowledge, by which I do steadfastly assent to all things which God hath revealed unto us in his word; but also an assured affiance, kindled in my heart by the Holy Ghost, by which I rest upon God, making sure account, that forgiveness of sins, everlasting righteousness, and life, are bestowed, not only upon others, but also upon me, and that freely by the mercy of God, for the merit and desert of Christ alone." The Palatine Catechism, printed by public authority, for the use of Scotland. This famous Catechism is used in most of the Reformed Churches and schools; particularly in the Reformed Churches of the Netherlands, and is bound up with the Dutch Bible. "As for the Church of Scotland, the Palatine Catechism," says Mr. Wodrow, in the dedication to his History, "was adopted by us, till we had the happiness to join with the venerable Assembly at Westminster. Then indeed it gave place to the Larger and Shorter Catechisms in the Church: nevertheless it continued to be taught in grammar schools." "Q. What thing is faith in Christ? A. A sure persuasion that he is the only Saviour of the world, but OURS in special, who believe in him." Craig's Catechism, approved by the General Assembly, 1592. To these may be added the three following testimonies. "Q. What is faith? A. When I am persuaded that God loves me and all his saints, and freely giveth us Christ, with all his benefits," Summula Catechismi, still annexed to the Rudiments of the Latin tongue, and taught in grammar schools to this day, [1726,] since the Reformation. "What is thy faith? My sure belief that God both may and will save me in the blood of Jesus Christ, because he is almighty, and has promised so to do," Mr. James Melvil's Catechism, in his Propine of a Pastor to his People, p. 44, published in the year 1598. "Q. What is this faith, that is the only instrument of this strait conjunction between Christ crucified and us? A. It is the sure persuasion of the heart, that Christ by his death and resurrection hath taken away our sins, and, clothing us with his own righteousness, has thoroughly restored us to the favour of God." Mr. John Davidson's Catechism, p. 46. In the same national covenant, as it was renewed, 1638 and 1639, is expressed an agreement and resolution to labour to recover the purity of the gospel as it was established and professed before the [there] foresaid novations; the which, in the time of Prelacy, then cast out, had been corrupted by a set of men in Scotland addicted to the faction of Laud, Archbishop of Canterbury. In the year 1640, Mr. Robert Baily, then minister of Kilwinning, afterwards one of the Commissioners from Scotland to the Westminster Assembly, wrote against that faction, proving them guilty of Popery, Arminianism, &c.: and on the head of Popery, thus represents their doctrine concerning the nature of faith, viz: "That faith is only a bare assent, and requires no application, no personal confidence; and that that personal application is mere presumption, and the fiction of a crazy brain." Hist. Motuum in Regno Scotia, p. 517. Thus, as above declared, stood the doctrine of the Church of Scotland, in this point, in her confessions, and in public catechisms, confirmed by the renewing of the national covenant, when, in the year 1643, it was anew confirmed by the first article of the Solemn League and Covenant, binding to [not the Reformation, but] the preservation of the Reformed Religion in the Church of Scotland, in doctrine, &c., and that before the Westminster Confession, Larger and Shorter Catechisms, were in being. When the Westminster Confession was received, anno 1647, and the Larger and Shorter Catechisms, anno 1648, the General Assembly did, in their three acts, respectively approving them, expressly declare them to be in nothing contrary to the received doctrine of this Kirk. And put the case they were contrary thereto in any point, they could not in that point be reckoned the judgment of the Church of Scotland, since they were received by her, as in nothing contrary to previous standards of doctrine, to which she stands bound by the covenants aforesaid. But the truth is, the doctrine is the same in them all. "This faith is different in degrees, weak or strong; growing in many to the attainment of a full assurance." Westm. Confess, chap. 14, art. 3. Now, how faith can grow in any to a full assurance, if there be no assurance in the nature of it, I cannot comprehend. "Faith justifies a sinner--only as it is an instrument, by which he receiveth and applieth Christ and his righteousness." Larg. Cat. Q. 73.--"By faith they receive and apply unto themselves Christ crucified, and all the benefits of his death." Ibid. Q. 170. "Q. When do we by faith receive and apply to ourselves the body of Christ crucified? A. While we are persuaded, that the death and crucifixion of Christ do no less belong to us, than if we ourselves had been crucified for our own sins; now this persuasion is that of true faith." Sum. Catech. "Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel." Short. Cat. Now, to perceive the entire harmony betwixt this and the old definitions of faith, compare with it, as to the receiving therein mentioned, the definition above cited from the Old Confession, art. 3. viz: "An assured faith in the promise by which they apprehend Christ," &c. Mr. John Davidson joins them thus: "Q. What is faith? A. It is an hearty assurance, that our sins are freely forgiven us in Christ. Or after this manner: It is the hearty receiving of Christ offered in the preaching of the word and sacraments, by the working of the Holy Spirit, for the remission of sins, whereby he becomes one with us, and we one with him, he our head, and we his members." Mr. John Davidson's Catechism, p. 24. As to the resting mentioned in the Westminster definition, compare the definition above cited from the Palatine Catechism, viz: "A sure confidence whereby I rest in God, assuredly concluding, that to me is given forgiveness," &c., quest. 21. See also Larger Catechism, quest. last. "We by faith are emboldened to plead with him that he would, and quietly to rely upon him that he will, fulfil our request; and to testify this our desire and assurance, we say, Amen." In which words, it is manifest, that quietly to rely upon him that he will, &c. [the same with resting on him for, &c.] is assurance in the sense of the Westminster divines.

[175] Mr. Culverwell's words, here cited, stand thus at large: "The matter to be believed unto salvation is this, that God the Father, moved by nothing but his free love to mankind lost, hath made a deed of gift and grant of his son Christ Jesus unto mankind, that whosoever of all mankind shall receive his gift by a true and lively faith, he shall not perish, but have everlasting life." Dr. Gouge, in his preface to this treatise of that author, has these remarkable words concerning him, "Never any took such pains to so good purpose, in and about the foundation of faith, as he hath done." This deed of gift and grant, or authentic gospel-offer [of which see the preceding note] is expressed in so many words, (John 3:16), "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." Where the gospel comes, this grant is published, and the ministerial offer made and there is no exception of any of all mankind in the grant. If there was, no ministerial offer of Christ could be warrantably made to the party excepted, more than to the fallen angels; and without question, the publishing and proclaiming of heaven's grant unto any, by way of ministerial offer, pre-supposeth the grant, in the first place, to be made to them: otherwise, it would be of no more value than a crier's offering of the king's pardon to one who is not comprehended in it. This is the good old way of discovering to sinners their warrant to believe in Christ; and it doth indeed bear the sufficiency of the sacrifice of Christ for all, and that Christ crucified is the ordinance of God for salvation unto all mankind, in the use-making of which only they can be saved; but not an universal atonement or redemption. "What is thy faith? My sure belief that God both may and will save me, &c. Tell me the promise whereon thou leanest assuredly? 'Whosoever [says God] will believe in the death of my Son Jesus, shall not perish, but get eternal life.'" Mr. James Melvil's Cat. ubi sup. "He freely OFFERETH unto SINNERS life and salvation by Jesus Christ, requiring of them faith in him, that they may be saved." Mark 16:15,16; John 3:16; Westm. Confess. chap. 7. art. 3. "The visible Church hath the privilege of enjoying OFFERS of grace by Christ to all the members of it in the ministry of the gospel, testifying that WHOSOEVER believes in him shall be saved." Larger Catechism, quest. 63. "This general offer, in substance, is equivalent to a special offer made to every one in particular, as appears by the apostle making use of it, (Acts 16:31). The reason of which offer is given, (John 3:16)." Pract. Use of Sav. Knowledge; Conf. p. 380. The Synod of Dort may be heard without prejudice on this head. "It is the promise of the gospel [say they,] that whosoever believeth in Christ crucified should not perish, but have life everlasting; which promise, together with the injunction of repentance and faith, ought promiscuously, and without distinction, to be declared, and published to all men and people, to whom God in his good pleasure sends the gospel," chap. 2, art. 5. But forasmuch as many, being called by the gospel, do not repent nor believe in Christ, but perish in their infidelity, this comes not to pass for want of, or by any insufficiency of, the sacrifice of Christ offered upon the cross, but by their own default, art. 6.

[176] That is, from this deed of gift and grant it was that the ministerial offer was appointed to be made in the most extensive terms.

[177] That the reader may have a more clear view of this passage, which is taken from Dr. Preston's Treatise of Faith, I shall transcribe the whole paragraph in which it is found. That eminent divine, speaking of that righteousness by which alone we can be saved, and having shown that it is communicated by gift, says, "But when you hear this righteousness is given, the next question will be, to whom is it given? If it be only given to some, what comfort is this to me? But [which is the ground of all comfort,] it is given to every man,--there is not a man excepted; for which we have the sure word of God, which will not fail. When you have the charter of a king well confirmed, you reckon it a matter of great moment: what is it then when you have the charter of God himself? which you shall evidently see in those two places, (Mark 16:15), 'Go and preach the gospel to every creature under heaven'; What is that? Go 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 righteousness, he shall have it; restraint is not; but go tell every man under heaven. The other text is, (Rev 22:17), 'Whosoever will, let him come, and take of the water of life freely.' There is a quicunque vult, whosoever will come [none excepted] may have life, and it shall cost him nothing. Many other places of Scripture there be to prove the generality of the offer; and having a sure word for it, consider it," p. 7,8. The words "under heaven" are taken from Colossians 1:23. The scope here is the same with that of our author, not to determine concerning the extent of Christ's death, but to discover the warrant sinners have to believe in Christ, namely, that the offer of Christ is general, the deed of gift or grant is to every man. This necessarily supposeth Christ crucified to be the ordinance of God for salvation, to which lost mankind is allowed access, and not fallen angels, for whom there is none provided: even as the city of refuge was the ordinance of God for the safety of the man-slayer, who had killed any person unawares, (Num 35:16); and the brazen serpent for the cure of those bitten by a serpent, (21:8). Therefore he says not, "Tell every man Christ died for him"; but, Tell every man "Christ is dead for him"; that is, for him to come to, and believe on; a Saviour is provided for him; there is a crucified Christ for him, the ordinance of heaven for salvation for lost man, in the use-making of which he may be saved; even as one had said of old, Tell every man that hath slain any person unawares, that the city of refuge is prepared for him, namely, to flee to, that he may be safe; and every one bitten by a serpent, that the brazen serpent is set up on a pole for him, namely, to look unto, that he may be healed. Both these were eminent types of Christ; and upon the latter, the Scripture is full and clear in this very point. (Num 21:8), "And the Lord said unto Moses, make thee a fiery serpent, and set it upon a pole; and it shall come to pass, that EVERY ONE that is bitten, when he looketh upon it, shall live."--(John 3:14-16), "And as Moses lifted up the serpent in the wilderness, even so must the son of man be lifted up; that WHOSOEVER believeth on him should not perish but have eternal life." "For God so loved the world, that he gave his only begotten Son, that WHOSOEVER," &c. Thus, what [according to Dr. Preston and our author] is to be told every man, is no more than what ministers of the gospel have in commission from their great Master, (Matt 22:4), "Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready, come unto the marriage." There is a crucified Saviour, with all saving benefits, for them to come to, feed upon, and partake of freely. See also Luke 2:30,31; Proverbs 9:2-4; Isaiah 25:6. To confirm this to be the true and designed sense of the phrase in question, compare the following three passages, of the same treatise, giving the import of the same text, (Mark 16), "Christ hath provided a righteousness and salvation, that is, his work that he hath done already. Now, if ye will believe, and take him upon these terms that he is offered, you shall be saved. This, I say, belongs to all men. This you have expressed in the gospel in many places: 'If you believe you shall be saved': as it is, (Mark 16), 'Go and preach the gospel to every creature under heaven; he that will believe shall be saved.'" Preston on Faith, p. 32. "You must first have Christ himself, before you can partake of those benefits by him: and that I take to be the meaning of that in Mark 16, 'Go preach the gospel to every creature under heaven; he that believeth and is baptized, shall be saved'; that is, he that will believe, that Jesus Christ is come in the flesh, and that he is offered to mankind for a Saviour, and will be baptized; that will give up himself to him, that will take his mark upon him, shall be saved." Ibid. p. 46. "Go and preach the gospel to every creature; go and tell every man under heaven, that Christ is offered to him, he is freely given to him by God the Father; and there is nothing required of you but that you marry him, nothing but to accept of him." Ibid. p. 75. Thus, it appears, that universal atonement, or redemption, is not taught here, neither by our author. But that the candid reader may be satisfied as to his sentiments touching the question,--"for whom Christ died"? let him weigh these two things: 1. Our author puts a man's being persuaded that Christ died for him in particular, in the definition of saving faith, and that as the last and highest step of it. But Arminians, and other Universalists, might as well put there a man's being persuaded that he was created, or is preserved by Jesus Christ; since in being persuaded that Christ died for him, he applies no more to himself than what, according to their principles, is common to all mankind, as in the case of creation and preservation. Hear Grotius upon this head: "Some," says he, "have here interpreted faith to be persuasion, whereby a man believes that Jesus died for him in particular, and to purchase salvation all manner of ways for him, or [what with them is the same thing] that he is elected; when, on the contrary, Paul in many places teaches, 'that Christ died for all men'; and such a faith as they talk of, has not in it anything true or profitable." Grotius apud Pol. Synop. Those whom this learned adversary here taxes, are Protestant anti-Arminian divines. Those were they who defined faith by such a persuasion, and not the Universalists. On the contrary, he argues against that definition of faith from the doctrine of universal atonement or redemption. He rejects that definition of it, as in his opinion having nothing in it true, namely, according to the principles of those who gave it, viz: that Christ died, not for all and every man in particular, but for the elect only, and as having nothing in it profitable; that being, according to his principles, the common privilege of all mankind. 2. He teaches plainly throughout the book, that they were the elect, the chosen, or believers, whom Christ represented, and obeyed, and suffered for. See among others, pages 22, 23, 54, 86. I shall repeat only two passages; the one, page 81: "According to that eternal and mutual agreement that was betwixt God the Father and him, he put himself in the room and place of all the faithful." The other in the first sentence of his own preface, viz: "Jesus Christ, the second Adam, did, as a common person, enter into covenant with God his Father for all the elect, [that is to say, all those that have or shall believe on his name,] and for them kept it." What can be more plain than that, in the judgment of our author, they were the elect whom Jesus Christ, the second Adam, entered into covenant with God for; that it was in the elect's room he put himself when he came actually to obey and suffer, and that it was for the elect he kept that covenant, by doing and suffering what was required of him as our Redeemer? As for the description, or character he gives of the elect, viz: that by the elect he understands all that have or shall believe in it, he follows our Lord himself, (John 17:20), "Neither pray I for these alone, but for them also which shall believe on me"; and so doing, he is accompanied with orthodox divines. "Thus did the sin of all God's elect, or all true believers, [for of such, and only such, he there, viz: (Isa 53:6), speaks,] meet together upon the head of their common surety, the Lord Christ," Brinsley's Mesites, p. 64. "The Father is well satisfied with the undertakings of the Son, who entered Redeemer and Surety to pay the ransom of believers," Pract. Use of Saving Knowl. tit. 4. "The invisible church is the whole number of the elect that have been, are, or shall be gathered into one, under Christ the head," Larg. Cat. quest. 64. "Christ's church, wherein standeth only remission of sins, purchased by Christ's blood to all them that believe," The Confess. of Faith used in Geneva, approved by the Church of Scotland, sect. 4. sect. ult. But Arminians neither will nor can, in consistency with their principles touching election and the falling away of believers, admit that description or character of the elect, else they are widely mistaken by one of their own, who tells us that, "Upon the consideration of his [viz: Christ's] blood, as shed, he [viz: God] decreed, that all those who should believe in that Redeemer, and persevere in that faith, should, through mercy and grace, by him be made partakers of salvation," Exam. of Tilen. p. 131. "Brought unto faith, and persevere therein; this being the condition required in every one that is to be elected unto eternal life," Ibid. p. 139. Behold the Arminian election: "They do utterly deny that God did destine, by an absolute decree, to give Christ a Mediator only to the elect, and to give faith to them alone," Ibid. p. 149. As for Universalists, not Arminians, "They contend, that the decree of the death of Christ did go before the decree of election, and that God, in sending of Christ, had no respect unto some, more than others, but destined Christ for a Saviour to all men alike." This account of their principles is given us by Turretine, loc. 14, q. 14, th. 6. I leave it to the impartial reader to judge of the evident contrariety betwixt this and our author's words above repeated.

[178] Namely, the deed of gift and grant, or the offer of Christ in the word, of which our author is all along speaking. And if there be any man to whom it doth not belong particularly, that man hath no warrant to believe on Jesus Christ: and whosoever pretends to believe on him, without believing that the grant or offer belongs to himself particularly, does but act presumptuously, as seeing no warrant he has to believe on Christ, whatever others may have.

[179] So far as he hath made the deed of gift and grant, or authentic gospel-offer of the pardon of all our sins, as of all other saving benefits in Christ. Such a thing, among men, is called the king's pardon, though, in the mean time, none have the benefit of it but such as come in upon its being proclaimed, and accept of it; and why may not it be called the King of heaven's pardon? The holy Scripture warrants this manner of expression. "And this is the record, that God hath given to us eternal life," (1 John 5:11); in which life, without question, the pardon of all our sins is included: "Through this man is preached unto you the forgiveness of sins," (Acts 13:38). The preaching of the gospel is the proclaiming of pardon to condemned sinners. But pardon of sin cannot be preached or proclaimed, unless, in the first place, it be granted, even as the king's pardon must be, before one can proclaim it to the rebels. That this is all that is meant by pardon here, and not a formal personal pardon, is evident from the whole strain of the author's discourse upon it. In the proposal of the simile, whereof this passage is the application, he tells us, that after it hath pleased the king [thus] to pardon the rebels, they ought not to doubt but they shall obtain pardon; and in the following paragraph he brings in Neophytus objecting, that in such a case an earthly king doth indeed intend to pardon all, but the King of heaven doth not so; the which Evangelista in his answer grants. So that, for all this general pardon, the formal personal pardon remains to be obtained by the sinner, namely, by his accepting of the pardon offered. And in the foresaid answer, he expounds the pardon in question, of the Lord's offering pardon generally to all. This, one would think, may well be admitted as the fruit of Christ's obedience and desert, without supposing an universal atonement or redemption. And to restrain it to any set of men whatsoever under heaven, is to restrain the authentic gospel-offer: of which before.

[180] (Col 1:23): "The gospel which ye have heard, and which was preached to every creature which is under heaven."

[181] Make no doubt of the pardon offered, or of the proclamation, bearing, that every one of us may safely return to God in Christ; but thereupon draw near to him in full assurance of faith. That there can be no saving faith, no acceptance with God, where there is any doubting, is what can hardly enter into the head of any sober Christian, if he is not under a grievous temptation, in his own soul's case, nor is it in the least insinuated here. Nevertheless, the doubting mixed with faith is sin, and dishonoureth God, and believers have ground to be humbled for it, and ashamed of it, before the Lord; and therefore the full assurance of faith is duty. The Papists indeed contend earnestly for doubting, and they know very very well, wherefore they so do; for doubting being removed, and the assurance of faith in the promise of the gospel brought into its room, their market is marred, their gain by indulgences, masses, pilgrimages, &c., is gone, and the fire of purgatory extinguished. But, as Protestant divines prove against them, the holy Scripture condemns it, (Matt 14:31), "O thou of little faith! wherefore didst thou doubt?" (Luke 12:29), "Neither be ye of doubtful mind." (1 Tim 2:8), "Lifting up holy hands, without wrath and doubting."

[182] Had the author once dreamt of an universal pardon, otherwise than that God offers the pardon generally to all, all this had been needless; it would have furnished him with a short answer, viz: That God hath pardoned all already.

[183] By believing the offered pardon, with particular application to himself; without which one can never accept of it, but will undoubtedly come short of it.

[184] Like that man mentioned Mark 9:24, who at once did and said.

[185] Believe on the name of Christ.
[186] Namely, your believing.

[187] This is what is commonly called the reflex act of faith, which presupposes, and here includes the direct act, namely, a man's doing of his duty, in obedience to the command to believe on Christ; by reflecting on which, he may put it out of question that he is a believer, one of God's elect, and one of those for whom Christ died. This passage is taken out of Dr. Preston's Treatise of Faith, p. 8.

[188] "This manner of applying," says Luther, "is the very true force and power of faith."

[189] He had told him, that for his warrant to believe on Christ, he had God's command, (1 John 3:23). And for his encouragement, God's promise, (John 3:16). Thereupon this question is moved; the particular application to oneself being a matter of no small difficulty in the experience of many who lay salvation to heart.

[190] Believe the word of promise, the offer of the spiritual marriage, which is Christ's declared consent to be yours. Believe that it is made to you in particular, and that it shall be made out to you; the which is, to embrace the offer, to receive Christ, as the evangelist teaches, (John 1:12); [which was adverted to before;] so shall you be indeed married or espoused to Christ. Thus the holy Scripture proposes this matter, (Isa 55:3), "Hear and your soul shall live, and I will make an everlasting covenant with you"; to persuade us of the reality of the covenant betwixt God and the believer of his word, "the Father hath made a fourfold gift," &c., Pract. Use of Sav. Knowl. tit.; Warrant to Believer, fig. 7; compare Isaiah 53:1; Hebrews 4:1,2.

[191] An eminent type of this glorious mystery was that tabernacle so often mentioned in the Old Testament under the name of the tabernacle of the congregation, or rather the tabernacle of meeting, as the original word bears; and the Lord himself seems to give the reason of the name, (Exo 30:36), "In the tabernacle of the congregation, where I will meet with thee"; or, "in the tabernacle of meeting, where I will be met with by thee."--(33:7), "And it came to pass, that every one which sought the Lord, went out unto the tabernacle of the congregation," or meeting.

[192] The acceptation, love, and the favour of God here treated of, do not refer to the real state of believers, but to the relative state, to their justification, reconciliation, and adoption: and so they have no respect to any qualities inherent in them, good or evil, to be increased by the one, or diminished by the other; but they proceed purely upon the righteousness of Christ, which is theirs in virtue of their union with him, and is imputed to them; the which righteousness is the self-same righteousness wherewith Christ, as Mediator and Surety for elect sinners, pleased the Father. And therefore, says one, whom nobody suspects of Antinomianism, "We are as perfectly righteous as Christ the Righteous," citing 1 John 3:7: "He that doth righteousness is righteous, even as he is righteous," Isaac Ambrose's Media, chap. 1, sect. 2, p. 4. This I take to be the true meaning of the passages of our author and Isaac Ambrose, expressed in terms stronger than I would desire to use. There is a danger in expressing concerning God even what is true.

[193] The original word here rendered "one," indeed signifies "one thing." And it is evident from the text, that believers are united to God as well as to Christ. "Faith is that grace by which we are united to, and made one with, God and Christ," says the author of the Supplement to Poole's Annot. on the place. See 1 John 4:16; 2 Corinthians 4:16, compared with Ephesians 3:17. And whosoever owns Jesus Christ to be one with the Father, must needs grant this, or else deny believers to be united to Christ. This derogates nothing from the prerogative of our Lord Jesus, who is one with the Father; for he is one with him, as the Holy Ghost also is, by the adorable substantial union; but believers are so only by mystical union. Neither does it entrench upon God's supremacy, more than their confessed union with Christ does; who, notwithstanding of believers' union with him, remains to be, with the Father and Holy Spirit, the only supreme, and most high God. "Whosoever, therefore, cleaveth to Christ through faith, he abideth in the favour of God, he also shall be made beloved and acceptable as Christ is, and shall have fellowship with the Father and the Son." Luther's Chosen Sermons, Sermon of the Appearing of Christ, p. 23. "Here I will abide in the arms of Christ, cleaving inseparably about his neck, and creeping into his bosom, whatsoever the law shall say, and my heart shall feel," Ibid. Sermon of the Lost Sheep, p. 81. "Seeing, therefore, that Christ, the beloved Son, being in so great favour with God in all things that he does, is thine; without doubt, thou art in the same favour and love of God that Christ himself is in." And again, "the favour and love of God are insinuated to thee as deeply as to Christ, that now God, together with his beloved Son, does wholly possess thee, and thou hast him again wholly; that so God, Christ, and thou, do become as one certain thing,--that they may be one in us, as thou and I are one, John 17." Ibid. Sermon of the Appearing of Christ, p. 25.

[194] Luther, from whom this is taken, in the place quoted by our author, confirms it thus; "For he that is a searcher of God's majesty, shall be overwhelmed of his glory. I know [adds he] by experience, what I say. But these vain spirits, which so deal with God, that they exclude the Mediator, do not believe me." And on Psalm 130, he has these remarkable words, "Ego sepe, et libenter hoc inculco, ut extra Christum, oculos et aures claudatis, et dicatis nullum vos scire Deum nisi qui fuit in gremio Maria, et suxit ubera ejus": that is, "Often and willingly do I inculcate this, that you should shut your eyes and your ears, and say, you know no God out of Christ, none but him that was in the lap of Mary, and suckled her breasts." He means none out of him. Burroughs on Hosea 3:5, p. 729.

[195] This is the conclusion of that, which one, "by faith cleaving unto Christ, and hanging about his neck," has by that means warrant to say, according to our author. Whether or not there is sufficient warrant for it, according to the Scripture, let the reader judge: what shadow of the doctrine of universal atonement, or universal pardon, is in it, I see not.

[196] That is, such as are really so, and not, in their own opinion, only respectively.

[197] As the people, observing Christ's call to Bartimeus, bid him be of good comfort, [or be confident] and arise; intimating, that upon his going so unto Christ, he would cure him; so one, observing the gospel call, may with all boldness bid a sinner comply with it confidently; assuring him that thereupon Christ will justify and save him.

[198] It is to believe the offer of the gospel, with particular application; to embrace it, and therein to receive Christ. And no man can ever receive and rest on Christ for salvation, without believing, in greater, or lesser measure, that Christ will accept of him to justification and salvation. Remove that gospel truth, that Christ will accept of him, and his faith has no ground left to stand upon.

[199] I doubt if the sin against the Holy Ghost can justly be said to be a limitation of God's grace in Jesus Christ. For in the original authentic gospel-offer, in which is the proper place for such a limitation [if there was any] that grace is so laid open to all men without exception, that no man is excluded; but there is free access to it for every man in the way of believing, (John 3:15,16, Rev 22:17); and this offer is sometimes intimated to these reprobates, who fall into that sin, else they should not be capable of it. It is true, that sin is a bar in the way of the guilty, so as they can never partake of the grace of God in Christ; for it shall never be forgiven, (Matt 12:31, Mark 3:29); and any further ministerial application of the offer to them seems to cease to be lawful or warranted, (1 John 5:16). But all this arises from their own willful, obstinate, despiteful, and malicious rejecting of the offer: and fighting against the Holy Ghost, whose office it is to apply the grace of Christ; and not from any limitation, or exclusive clause in the offer, for still it remains true, "Whosoever shall believe, shall not perish."

[200] Which may put you in mind, that you are one of that sort which "Christ Jesus came into the world to save," (1 Tim 1:15); and in pleading for mercy, may furnish you with such an argument as David used, (Psa 25:11), and the woman of Canaan, (Matt 15:27), "yet the dogs eat of the crumbs," &c.

[201] He adds, in the place quoted, these weighty words, "I say not this for nought; for I have often-times proved by experience, and I daily find what an hard matter it is to believe [especially in the conflict of conscience] that Christ was given, not for the holy, righteous, worthy, and such as were his friends; but for wicked sinners, for the unworthy, and for his enemies."

[202] It is not in vain added, "if he can"; for there is, in this matter, a great difference betwixt what a sinner may do, in point of warrant, and what he will or can do, in point of the event. "If we say to a man, the physician is ready to heal you; before you will be healed, you must have a sense of your sickness: this sense is not required by the physician [for the physician is ready to heal him]; but if he be not sick, and have a sense of it, he will not come to the physician." Preston on Faith, p. 12. I make no question, but before a sinner will come to Christ by believing, he must be an awakened, convinced, sensible sinner; pricked in his heart with a sense of his sin and misery; made to groan under his burden to despair of relief from the law, himself, or any other creature, and to desire and thirst after Christ and his righteousness; and this our author teaches afterwards on this subject. These things also are required of the sinner in point of duty. And, therefore, the law must be preached by all those who would preach Christ aright. But that these, or any other things in the sinner, are required to warrant him, that he may come to Christ by believing, is what I conceive the Scripture teaches not; but the general offer of the gospel, of which before, warrants every man that he may come. And in practice, it will be found, that requiring of such and such qualifications in sinners to warrant them to believe in Christ, is no great help to them in their way toward him; forasmuch as it engages them in a doubtful disputation, as to the being, kind, measure, and degree of their qualifications for coming to Christ; the time spent in which might be better improved in their going forward to Christ for all, by believing. And since no man can ever believe in Christ, without knowing that he has a warrant for believing in him, otherwise he can but act presumptuously: to tell sinners, that none may come to Christ, or have warrant to believe, but such as have a true repentance, must needs, in a special manner, entangle distressed consciences, so as they dare not believe, until they know their repentance to be true repentance. This must inevitably be the issue in that case; unless they do either reject that principle, or else venture to believe without seeing their warrant. For, howbeit they hear of Christ and his salvation offered in the gospel, these will be to them as forbidden fruit, which they are not allowed to touch, till once they are persuaded, that they have true repentance. And before they can attain to this, it must be made out to their consciences, that their repentance is not legal but evangelical, having such characters as distinguish it from the repentance of the Ninevites, Judas, and many reprobates. So that, one would think the suggesting of this principle is but a bad office done to a soul brought to "the place of the breaking forth of children." Let no man say, that, arguing at this rate, one must know also the truth of his faith, before he can come to Christ; for faith is not a qualification for coming to Christ, but the coming itself, which will have its saving effects on the sinner, whether he knows the truth of it or not.

[203] Take them freely, and possess them; which every one sees to be no proper condition.

[204] That gospel-offer, (Isa 55:1), is the most solemn one to be found in all the Old Testament; and that recorded, (Rev 22:17), is the parting offer made to sinners by Jesus Christ, at the closing of the canon of the Scripture, and manifestly looks to the former; in the which I can see no ground to think, that the thirsting therein mentioned does any way restrict the offer; or that the thirsty there invited, are convinced, sensible sinners, who are thirsting after Christ and his righteousness; the which would leave without the compass of this solemn invitation, not only the far greater part of mankind, but even of the visible church. The context seems decisive in this point; for the thirsting ones invited, are such as are "spending money for that which is not bread, and their labour for that which satisfieth not," (verse 1,2); but convinced, sensible sinners who are thirsting after Christ and his righteousness, are not spending their labour and money at that rate; but, on the contrary, for that which is bread and satisfieth, namely, for Christ. Wherefore, the thirsting there mentioned, must be more extensive, comprehending, yea, and principally aiming at that thirst after happiness and satisfaction, which, being natural, is common to all mankind. Men pained with this thirst or hunger are naturally running, for quenching thereof, to the empty creation, and their fulsome lusts; so "spending money for that which is not bread, and their labour for that which satisfieth not," their hungry souls find no food, but what is meagre and lean, bad and unwholesome, and cannot satisfy their appetite. Compare Luke 15:16. In this wretched case Adam left all mankind, and Christ finds them. Whereupon the gospel proclamation is issued forth, inviting them to come away from the broken cisterns, filthy puddles, to the waters of life, even to Jesus Christ, where they may have bread, fatness, what is good, and will satisfy that their painful thirst, (John 4:14, 6:35).

[205] That is, in such a manner as it shall be true evangelical repentance, a gracious humiliation, sorrow and turning, acceptable in the sight of God. This question [grounded on Nomista's pretending that Neophytus had no warrant to believe, unless he had truly repented] supposes that there is a kind of repentance, humiliation, sorrow for sin, and turning from it, which goes before faith, but that they are not "after a godly sort," as the apostle's phrase is, (2 Cor 7:11).

[206] I think it nothing strange to find the author so very peremptory in this point, which is of greater weight than many are aware of. True repentance is a turning unto God, a coming back to him again; a returning even unto the Lord, according to an usual Old Testament phrase, found, (Hosea 14:1), and rightly so translated, (Isa 19:22). But no man can come unto God "but by Christ"; (Heb 7:25), "He is able also to save them to the uttermost that come unto God BY HIM."--(John 14:6), "No man cometh unto the Father but BY ME." We must take Christ in our way to the Father, else it is impossible that we guilty creatures can reach unto him. and no man can come unto Christ, but by believing in him, (John 6:35), therefore it is impossible that a man can truly repent before he believe in Christ. "Him hath God exalted with his right hand, to be a Prince [or leader] and a Saviour, for to give repentance to Israel, and forgiveness of sins," (Acts 5:31). One would think this to be a sufficient intimation, that sinners not only may, but ought to go to him for true repentance; and not stand off from him until they get it to bring along with them; especially since repentance, as well as remission of sin, is a part of that salvation, which he as a Saviour is exalted to give, and consequently, which sinners are to receive and rest upon him for; and likewise that it is that by which he, as a leader, doth lead back sinners even unto God, from whom they were led away in the first Adam, the head of the apostasy. And if one inquires anent the way of his giving repentance to Israel, the prophet Zechariah showed it before to be by faith, (Zech 12:10), "And they shall look upon me whom they have pierced, and they shall mourn."

[207] This the Scripture teacheth, determining in the general, that without faith one can do nothing acceptable in the sight of God, (John 15:5), "Without me," i.e. separate from me, "ye can do nothing."--(Heb 11:6), "Without faith it is impossible to please him": and particularly with respect to this case, (Luke 7:37-47), "And behold a woman in the city, which was a sinner, when she knew that Jesus sat at meat, stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet. And he turned to the woman, and said unto Simon: Her sins which are many, are forgiven, for she loved much; but to whom little is forgiven, the same loveth little."--It is an argument gathered of the effects following, whereby anything is proved by signs ensuring. Calvin. Inst. lib. 3. cap. 4. sect 37.

[208] There is a knowledge in faith, as our divines teach against the Papists, and the Scripture maketh manifest. (Isa 53:11), "By his knowledge shall my righteous Servant justify many."--(Heb 11:3), "Through faith we understand that the worlds were framed by the word of God." Now, saving faith being a persuasion that we shall have life and salvation by Christ, or a receiving and resting on him for salvation, includes in it a knowledge of our being beloved for God: the former cannot be without the latter. In the meantime, such as the strength or weakness of that persuasion is, the steadiness or unsteadiness of that receiving and resting, just so is this knowledge, clear or unclear, free of, or accompanied with doubtings. They are still of the same measure and degree. So that this is no more in effect, but that faith in Christ is the spring of true love to God; the which, how it is attained by a guilty soul, men will the better know, if they consider well what it is. The true love of God is not a love to him only for his benefits, and for our own sake, but a love to him for himself, for his own sake; a liking of, and a complacency in, his glorious attributes and perfections, his infinite, eternal and unchangeable being, wisdom, power, holiness, justice, goodness, and truth. If a convinced sinner is void of any the least measure of persuasion of life and salvation by Christ, and of the love of this God to him; but apprehends, as he cannot miss to do in this case, that he hates him as his enemy, and will prove so at last; this cannot fail of filling his whole soul with slavish fear of God; and how then shall this love of God spring up in one's heart, in such a case? for slavish fear and true love are so opposite the one to the other, that, according to the measure in which the one prevails, the other cannot have access. (2 Tim 1:7), "God hath not given us the spirit of fear, but of power, of love, and of a sound mind." (1 John 4:18), "There is no fear in love, but perfect love casteth out fear; because fear hath torment." But when once life and salvation, and remission of sin, is with application believed by the convinced sinner, and thereby the love of God towards him is known; then, according to the measure of that faith and knowledge, slavish fear of God is expelled, and the heart is kindly drawn to love him, not only for his benefits, but for himself, having a complacency in his glorious perfections. "We love him, because he first loved us," (1 John 4:19). The love of God to us is the inducement of our love to him: but love utterly unknown to the party beloved can never be an inducement to him to love again. Now, in consequence hereof, the sinner's bands are loosed, and his heart, which before was still hard as a stone, though broken in pieces by legal terrors, is broken in another manner, softened, and kindly melted in sorrow for displeasing this gracious God.

[209] God's turning of a sinner first brings him to Christ, (John 6:44,45), "No man can come unto me, except the Father which hath sent me draw him." And then he comes to God by Christ, (John 14:26), "No man cometh unto the Father but by me."

[210] In a right manner, in the manner immediately after mentioned.

[211] Faith cometh of the word of God; hope cometh of faith; and charity springeth of them both. Faith believes that word; hope trusteth after that which is promised by the word; and charity doth good unto her neighbour. Mr. Patrick Hamilton's Articles in Knox's Hist. p. 11.

[212] Not as that they are pardoned already; but that one must so apprehend the favour of God, as to believe that God will pardon his sin, as the author speaks expressly in the premises from whence this conclusion is drawn; or that God doth pardon his sin in the present time. See note, chap. 3, sect. 6. Now, remission of sin is a part of that salvation which faith receives and rests on Christ for. As for the phrase the author uses to express this, it is most agreeable to the Scripture phrase, "Remission of sins preached," (Luke 24:47, Acts 13:38).

[213] Namely, such an alteration as is pleasing and acceptable in the sight of God, the which he has described in the preceding sentence. Otherwise, he has already taught us, that there are notable alterations of life and conversation which do not proceed from faith; and therefore are not accepted of God. And of these we shall hear more anon. It will not be amiss here to observe how our author, in his account of the relation betwixt faith and repentance, treads in the ancient paths, according to his manner. "It ought to be out of question," says Calvin, "that repentance doth not only immediately follow faith, but also spring out of it. As for them that think that repentance doth rather go before faith, than flow or spring forth of it, as a fruit out of a tree, they never knew the force thereof, and are moved with too weak an argument, to think so. Christ and John, [say they] in their preachings, first exhort the people to repentance, &c. A man cannot earnestly apply himself to repentance, unless he know himself to be of God: but no man is truly persuaded that he is of God, but he that hath first received his grace. No man shall ever reverently fear God, but he that trusteth that God is merciful to him: no man will willingly prepare himself to the keeping of the law, but he that is persuaded that his services please him." Instit. b. 3. chap. 3. sec. 1, 2. "How soon that ever the Spirit of the Lord Jesus, which God's elect children receive by true faith, takes possession in the heart of any man, so soon doth he regenerate and renew the same man. So that he begins to hate that which before he loved, and begins to love that which before he hated; and from thence comes that continual battle which is betwixt the flesh and the spirit." Old Confess. art. 13. "Being in Christ, we must be new creatures--so that we must hate and flee that which before we loved and embraced, and we must love and follow that which before we hated and abhorred. All which is impossible to them that have no faith, and have but a dead faith." Mr. John Davidson's Cat. p. 29. "Quest. When I shall ask you then, What is craved of us, after that we are joined to Christ by faith, and made truly righteous in him? ye shall answer. A. We must repent and become new persons, that we may show forth the virtues of him that hath called us." Ibid. p. 35. "What is thy repentance? The effect of this faith, working a sorrow for my sins by-past, and purpose to amend in time to come." Mr. James Melvil's Cat. in his Propine, &c. p. 44. "Repentance unto life is a saving grace, whereby a sinner out of a true sense of his sin, and apprehension of the mercy of God in Christ, doth with grief and hatred of sin, turn from it unto God." Shorter Cat. "M. This is then thy saying, That unto the time that God hath received us to mercy, and regenerated us by his Spirit, we can do nothing but sin; even as an evil tree can bring forth no fruit but that which is evil, (Matt 7:17). C. Even so it is." Calvin's Cat. quest.
117. "He doth receive us into his favour, of his bountiful mercy, through the merits of our Saviour Christ, accounting his righteousness to be ours, and for his sake imputeth not our faults unto us." Ibid. quest. 118. "Quest. What is the first fruit of this union? [namely of union with Christ by faith]. A. A remission of our sins, and imputation of justice. Q. Which is the next fruit of our union with him? A. Our sanctification and regeneration to the image of God." Craig's Cat. q. 24, 25. "Q. What is sanctification? A. Sanctification is a work of God's grace, whereby they are renewed in their whole man, after the image of God, having the seeds of repentance unto life, and of all other saving graces, put into their hearts." Larger Cat. quest. 75. "We would beware of Mr. Baxter's order of setting repentance and works of new obedience before justification, which is indeed a new covenant of works." Rutherford's Influences of the Life of Grace, p. 346.

[214] This is taken word for word out of the English Annotations of Matthew 3:2; which are cited for it by our author under the name of the Last Annotations, because they were printed in the year 1645, about which time this book also was first published. How the author applies it, will appear anon.

[215] The word rendered repent, is, "To change one's mind, and to lay aside false opinions, which they had drunk in, whether from the Pharisees, concerning the righteousness of works, traditions, worship, &c.; or from the Sadducees, concerning the resurrection," &c. Lucus Brugensis, apud Pol. Synop. Crit. in Matthew 3:2.

[216] That the reader may further see how little weight there is in the objection raised from Mark 1:15, I subjoin the words of two learned commentators on the text. "Repent ye, turn from the wickedness of your ways and believe. There is a repentance that must go before faith, that is, the applicative of the promise of pardoning mercy to the soul; though true evangelical repentance, which is a sorrow for sin, flowing from the sense of the love of God in Christ, be the fruit and effect of faith." Contin. of Poole's Annot. on the place.--"Faith or believing, in order of the work of grace, is before repentance, that being the first and mother grace of all others; yet is here and in other places, named the latter: first, because though faith be first wrought, yet repentance is first seen and evidenced," &c. Lightfoot's Harmony, part
3. p. 164. 4to.

[217] That is, his repentance is true in its kind, though not saving. There is a change of his mind and heart, in that, upon a conviction, he turns from profanity to strictness of life, and upon farther conviction, from a conceit of his own righteousness to a desire after the righteousness of Christ: nevertheless, all this is but selfish, and cannot please God while the man is void of faith, (Heb 11:6).

[218] His conviction of his lost and undone state was before represented in its proper place. After much disputing whether such a vile and sinful wretch as he had any warrant to come to Christ, he appears, in his immediately foregoing speech, to be so far enlightened in the knowledge of Christ, that he is verily persuaded that Christ is willing to entertain him; and to have his heart and will so overcome by divine grace, that he is willing to come unto Christ: yet, after all, he, through weakness of judgment, apprehends himself to want power to believe; whereas it is by these very means that a soul is persuaded, and enabled too, to believe in Jesus Christ. Hereupon the author, waving the dispute anent his power to believe, wisely asks him, If he is resolved to put forth the power he has? forasmuch as it was evident from the account given of the present condition of his soul that it had felt "a day of power," (Psa 110:3), and that he was "drawn of the Father, and, therefore, could come to Christ," (John 6:44). For "effectual calling is the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ." Shorter Catechism.--"Savingly enlightening their minds, renewing and powerfully determining their wills, so as they are hereby made willing and able." Larg. Cat. quest. 67.

[219] See the foregoing note. This is the concluding point in this matter; the man being drawn by efficacious grace, though he is not without doubts and fears as to the event, yet is no more in doubt, whether to embrace the offer or not. And the inward motion of his heart breaking through the remaining doubts and fears, after a long struggle, unto Jesus Christ, in the free promise, being in itself indiscernible, but to God and one's own soul, it is agreeably enough to one's way in that case: discovered in that expression of a conquered soul, Now am I resolved to go unto Christ, now am I determined to believe; the which cannot but present to him who deals with the exercised person, the whole soul going out unto Jesus Christ. Hence the match may justly thereupon be declared to be made, as our author does in the words immediately following. Thus Job, in his distress, expresseth his faith, (Job 13:15), "Though he slay me, yet will I trust in him." Compare (Acts 11:33), "That with purpose of heart they would cleave unto the Lord."

[220] In possession.

[221] That is, you need not, holding back your hand, stand disputing with yourself how you will get power; but with the power given, stretch forth the withered hand, and Christ will strengthen it, and enable you to take a firm hold. (John 12:32), "And I, if I be lifted up from the earth, will draw all men unto me."--(Isa 40:29), "He giveth power to the faint; and to them that have no might he increaseth strength."

[222] The power here mentioned, seems rather to denote right or privilege [as the original word is rendered in the margin of our Bibles] than strength or ability.

[223] That is, an union with the whole Christ, God-Man; (1 Cor 6:17), "He that is joined to the Lord, is one spirit."--(Eph 5:38), "For we are members of his body, of his flesh, and of his bones."

[224] Jesus Christ and the believer, being one person in the eye of the law, there is no separating of them in law, in point of life and death. (John 14:19), "Because I live, ye shall live also." I have adventured this once to add one syllable to the text of the author; and so to read "condemned" for "damned." The words are of the same signification; only, the latter has an idea of horror affixed to it, which the former has not; and which perhaps it had not either, in the days of our forefathers, when godly Tindal used the expression, as our author informs us. And I take this liberty, the rather that a like expression of John Careless, in a letter to William Tyms, seems to me to run more smooth, by means of the same addition, though I doubt if the word stood so in the original copy. "Christ," says he, "is made unto us holiness, righteousness, and justification; he hath clothed us in all his merits and taken to himself all our sin--so that, if any should be now condemned for the same, it must needs be Jesus Christ, who hath taken them upon him." The Sufferer's Mirror, p. 66. And in the Old Confession of Faith, art. 9, according to the ancient copies, it is said, "The clean, innocent Lamb of God was damned in the presence of an earthly judge, that we should be absolved before the tribunal seat of our God." But in the copy standing in Knox's History, reprinted at Edinburgh, anno 1644, it is read "condemned."

[225] This gift would indeed be a very unsuitable return, for all the benefits received from Christ by virtue of the spiritual marriage, if he did not deal with us in the way of free grace; like unto a physician who desires nothing of a poor man full of sores, but that he will employ him in the cure of them. But this gift, such as it is, as it is all we have of our own to give, so one needs make no question but it will be very acceptable, (Psa 55:22), "Cast thy burden upon the Lord, and he shall sustain thee"; not only thy burden of duty, suffering, and success, but of sin too, wherewith thou art heavy laden, (Matt 11:28). We are allowed, not only to give him our burden, but to cast it upon him. He knows very well that all these evils mentioned, and many more, are in the heart of the best: yet doth he say, (Prov 23:26), "My son, give me thine heart"; notwithstanding of the wretched stuff he knows to be in it. In the language of the Holy Ghost, 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 shall confess over him all the iniquities of the children of Israel, and all their transgressions, and all their sins: and he shall give them upon the head of the goat." Thus the original expresses what we read, "putting them," &c. Now, the end for which the sinner is to give these to Christ is twofold: (1.) For removing of the guilt of them. (2.) For the mortifying of them. And though this is not an easy way of mortification, since the way of believing is not easy, but more difficult than all the Popish austerities, forasmuch as these last are more agreeable to nature, yet indeed it is the short way to mortification, because it is the only way; without which, the practice of all other directions will be but as so many ciphers, without a figure standing at their head, signifying nothing, for true Christian mortification. (Acts 15:9), "Purifying their hearts by faith."--(Rom 6:6), "Knowing this, that our old man is crucified with him." And (8:13), "If ye through the Spirit do mortify the deeds of the body, ye shall live."--(Gal 5:24), "And they that are Christ's, have crucified the flesh, with the affections and lusts; namely, nailing them to the cross of Christ by faith."

[226] Thus, namely, by the giving of our sins to him, not by believers, but by his Father, as says the text, "He [not we] made him to be sin for us." Nevertheless, the Lord's laying our iniquities upon Christ is good warrant for every believer to give his sins in particular upon him; the latter being a cordial falling in with, a practical approbation, and taking the benefit of the former.

[227] Namely, by doing perfectly what it demanded to be done, by virtue of its commanding power, and suffering completely what it demanded to be borne, by virtue of its condemning power.

[228] Although believers in the first moment of their union with Christ by faith, are delivered from the law, as it is the covenant of works, and therefore their after sins neither are, nor can be, formally transgressions of that covenant; yet they are interpretatively so, giving a plain proof of what they would have done against that covenant, had they been under it still. And forasmuch as they could never have been freed from it, had not the glorious Mediator wrought their deliverance, by fulfilling it in their room and stead; all their sins whatsoever, from their birth to their death, after as well as before their union with Christ, were charged upon him, as transgressions against that covenant; and such as are pardoned to them in their justification. Even as he who redeems a slave must pay in proportion to the service which it is supposed he would have done his master during life; and the slave is loosed from all obligation to these several pieces of service unto that master, upon the ransom paid, in compensation of all and every one of them. And thus our author says, that a believer, in his justification, is acquitted from all his transgressions against the covenant of works, not only past and present, but to come. So that he leaves no ground to question, but Christ satisfied for all the sins of believers whatsoever, whether in their state of regeneracy or unregeneracy. Nor does he make the least insinuation, that the sins of believers, after their union with Christ, are not properly transgressions of that law which was [yea, and to unbelievers still is] in the covenant of works: but, on the contrary, expressly teaches, that it is the very same law of the ten commands which is the law of Christ, and which the believer transgresseth, that was and is in the covenant of works. And although the revenging wrath of God and eternal death are not threatened against the sins of believers after their union with Christ; and that for this one reason, That that wrath and that death [the eternity whereof rose not from the nature of the thing, but the infirmity of the sufferer, and therefore could have no place in the Son of God] were not only threatened before, but executed too upon their surety Jesus Christ, to whom they are united: it is manifest, that there was great need of Christ's being made a curse for these sins of believers, as well as for those preceding their union with him.

[229] "The sentence of justification was, as it were, conceived in the mind of God by the decree of justifying, (Gal 3:8), 'The Scripture foreseeing that God would justify the heathen through faith.'" Ames. Med. cap. 37, sec. 9,--"In which sense grace is said to be given us in Christ before the world began." (2 Tim 1:9) Turret. loc. 16. q. 9. th. 11.--"Sins were pardoned from eternity in the mind of God." Rutherford's Exer. Apolog. 110:1, cap. 2. sec. 21. p. 53. The same Rutherford adds, "It is one thing for a man to be justified in Christ, and that from eternity: and another for a man to be justified in Christ in time, according to the gospel-covenant. Faith is not so much as the instrument of eternal and immanent justification and remission of sins." Ibid. p. 55.

[230] "Justification may be considered as to the execution of it in time; and that again, either as to the purchase of it, which was made by the death of Christ on the cross, concerning which it is said, (Rom 5:9,10), 'That we are justified and reconciled to God by the blood of Christ; and that Christ reconciled all things unto God by the blood of the cross,' (Col 1:20). And elsewhere, Christ is said to be 'raised again for our justification,' (Rom 4:25). Because, as in him dying, we died, so in him raised again and justified, we are justified; that is, we have a certain and undoubted pledge and foundation of our justification. Or as to the application of it," &c. Turret. ubi sup. "The sentence of justification was pronounced in Christ our head, risen from the dead," (2 Cor 5:19). Ames, ubi sup.â?""We were virtually justified, especially when Christ having finished the purchase of our salvation, was justified, and we in him as our head," (1 Tim 3:16, 2 Cor 5:19). Essen. Comp. cap. 15, sec. 25.

[231] "Actual justification is done in time, and follows faith." Turret. loc. 16. q. 9. th. 3.â?""Justification is done formally when an elect man, effectually called, and so apprehended of Christ, apprehends Christ again," (Rom 8:30). Essen. ubi supra.â?""The sentence of justification is pronounced virtually from that first relation which ariseth from faith," (Rom 8:1). Ames. ubi supra. Upon the whole, it is evident our author keeps the path trodden by orthodox divines on the subject; and though, in order to answer the objections of his adversary, he uses the school terms, of being justified in respect of God's decree, meritoriously, and actually, agreeably to the practice of other sound divines; yet otherwise he begins and ends his decision of this controversy, by asserting in plain and simple terms, without any distinction at all, "That a man is not justified before he believes, or without faith." So his answer amounts just to this, "That God did, from all eternity, decree to justify all the elect; and Christ did, in the fullness of time, die for their sins, and rise again for their justification nevertheless, they are not justified, until the Holy Spirit doth in due time actually apply Christ unto them." Westm. Confess. cap. 11. art. 4.

[232] Concerning the deliverance from the law, which, according to the Scripture, is the privilege of believers purchased unto them by Jesus Christ, there are two opinions equally contrary to the word of God, and to one another. The one of the Legalist, That believers are under the law, even as it is the covenant of works; the other of the Antinomian, That believers are not at all under the law, no, not as it is a rule of life. Betwixt these extremes, both of them destructive of true holiness and gospel-obedience, our author, with other orthodox divines, holds the middle path; asserting [and in the proper place proving] that believers are under the law, as a rule of life, but free from it as it is the covenant of works. To be delivered from the law as it is the covenant of works, is no more but to be delivered from the covenant of works. And the asserting, that believers are delivered from the law as it is the covenant of works, doth necessarily import, that they are under the law, in some other respects thereto contra- distinguished. And forasmuch as the author teaches, that believers are under the law, as it is the law of Christ, and a rule of life to them, it is reasonable to conclude that to be it. He must needs, under the term, "the covenant of works," understand and comprehend the law of the ten commandments; because no man, understanding what the covenant of works is, can speak of it, but he must, under that term, understand and comprehend the ten commandments, even as none can speak of a man, with knowledge of a sense of that word, but under that term must understand and comprehend an organic body, as well as a soul. But it is manifest, that the law of the ten commandments, without the form of the covenant of works upon it, is not the thing he understands by that term, "the covenant of works." Neither is the form of the covenant of works [which is no more the covenant itself, than the soul without the body is the man] essential to the ten commandments, so that they cannot be without it. If it be said, that the author, by the covenant of works, understands the moral law, as it is defined, [Larg. Cat. q. 92,] it is granted; but then it amounts to no more, but that, by the covenant of works, he understands the covenant of works; for by the moral law there, is understood the covenant of works, as has been already evinced. The doctrine of believers' freedom from the covenant of works, or from the law as that covenant, is of the greatest importance, and is expressly taught. [Larg. Cat. q. 97.] "they that are regenerate, and believe in Christ, be delivered from the moral law, as a covenant of works," (Rom 6:14, 7:4,6, Gal 4:4,5) West. confess. chap. 19, art. 6.--"True believers be not under the law as a covenant of works." To these I subjoin one testimony, from the Prac. Use of Saving Knowledge, tit. "For Strengthening the Man's Faith," &c. Romans 7, fig. 3, "Albeit the apostle himself [brought in here for example's cause] and all other true believers in Christ, be by nature under the law of sin and death, or under the covenant of works; [called the law of sin and death, because it bindeth sin and death upon us, till Christ set us free;] yet the law of the Spirit of life in Christ Jesus, or the covenant of grace, [so called because it doth enable and quicken a man to a spiritual life through Christ,] doth set the apostle, and all true believers, free from the covenant of works, or the law of sin and death." See more, ibid. fig. 4. As also tit. "For convincing a man of Judgment by the Law," par. 2, and last. And tit. "Evidences of true Faith." And tit. "For the First," &c. fig. 4. Now, delivering from a covenant being the dissolution of a relation which admits not of degrees, believers being delivered from the covenant of works, must be wholly and altogether set free from it. This appears also from the believers' being dead to it, and it dead to him, of which before at large. There is a twofold death competent to a believer with respect to the law, as it is the covenant of works; and so to the law as such, with respect to the believer. (1.) The believer is dead to it really, and in point of duty, while he carries himself as one who is dead to it. And this I take to be comprehended in that saying of the apostle, (Gal 2:19), "I through the law am dead to the law." In the best of the children of God here, there are such remains of the legal disposition and inclination of heart to the way of the covenant of works, that as they are never quite free of it in their best duties, so at sometimes their services smell so rank of it, as if they were alive to the law, and still dead to Christ. And sometimes the Lord for their correction, trial, and exercise of faith, suffers the ghost of the dead husband, the law, as a covenant of works, to come in upon their souls and make demands on them, command, threaten, and affright them, as if they were alive to it, and it to them. And it is one of the hardest pieces of practical religion, to be dead to the law in such cases. This death to it admits of degrees, is not alike in all believers, and is perfect in none till the death of the body. But of this kind of death to the law, the question proceeds not here. (2.) The believer is dead to it relatively, and in point of privilege; the relation betwixt him and it is dissolved, even as the relation between a husband and wife is dissolved by death; (Rom 7:4), "Wherefore, my brethren ye also are become dead to the law, by the body of Christ, that ye should be married to another." This can admit of no degrees, but it is perfect in all believers; so that they are wholly and altogether set free from it, in point of privilege, upon which the question here proceeds, and in this respect they can expect neither good nor hurt from it.

[233] "Believers be not under the law, as a covenant of works, to be thereby justified or condemned." Westm. Confess. chap. 19. art. 6.

[234] From the general conclusion already laid down and proved, namely, That believers are wholly and altogether set free from the covenant of works, or from the law as it is that covenant, this necessarily follows. But to consider particulars, for further clearing of this weighty point, (1.) That the covenant of works hath no power to justify a sinner, in regard to his utter inability to pay the penalty, and to fulfil the condition of it, is clear from the apostle's testimony, (Rom 8:3), "What the law could not do, in that it was weak through the flesh, God sending his own Son," &c. (2.) That the believer is not under the condemning power of it, appears from Galatians 3:13, "Christ hath redeemed us from the curse of the law, being made a curse for us."--(Rom 8:1), "There is, therefore, now no condemnation to them which are in Christ Jesus."--(verse 33,34), "It is God that justifieth; who is he that condemneth?" (3.) As to its commanding power, believers are not under it neither; for, 1. Its commanding and condemning power, in case of transgression, are inseparable; for by the sentence of that covenant, every breaker of its commands is bound over to death; (Gal 3:10), "Cursed is every one that continueth not in all things which are written in the book of the law, to do them."--"And whatsoever it saith, it saith to them that are under it," (Rom 3:19), Therefore, if believers are under its commanding power, they must needs be under its condemning power, yea, and actually bound over to death; forasmuch as they are, without question, breakers of its commands, if they be indeed under its commanding power. 2. If, as to any set of men, the justifying and condemning power be removed from that law which God gave to Adam as a covenant of works, and to all mankind in him, then the covenant form of that law is done away as to them; so that there is not a covenant of works in being unto them, to have a commanding power over them; but such is the case of believers, that law can neither justify them, nor condemn them; therefore, there is no covenant of works in being betwixt God and them, to have a commanding power over them; our Lord Jesus "blotted out the hand-writing, took it out of the way, nailing it to his cross," (Col 2:14). 3. Believers are dead to the law, as it is the covenant of works, and "married to another," (Rom 7:4). Therefore they are set free from the commanding power of the first husband, the covenant of works. 4. They are not under it; (Rom 6:14), "Ye are not under the law, but under grace": how then can it have a commanding power over them? 5. The consideration of the nature of the commands of the covenant of works may sufficiently clear this point. Its commands bind to perfect obedience, under the pain of the curse, which, on every slip, is bound upon the transgressor; (Gal 3:10), "Cursed is every one who continueth not in all things," &c. But Christ hath redeemed believers from the curse, (verse 13), and the law they are under speaks in softer terms, (Psa 89:31,32), "If they break my statutes, then will I visit their transgression with the rod," &c. Moreover, it commands obedience upon the ground of the strength to perform, given to mankind in Adam, which is now gone, and affords no new strength; for there is no promise of strength for duty belonging to the covenant of works: and to state believers under the covenant of works, to receive commands for their duty, and under the covenant of grace, for the promise of strength to perform, looks very unlike to the beautiful order of the dispensation of grace, held forth to us in the word; (Rom 6:14), "Ye are not under the law, but under grace." Lastly. Our Lord Jesus put himself under the commanding power of the covenant of works, and gave it perfect obedience, to deliver his people from under it; (Gal 4:4,5), "God sent forth his son, made of a woman, made under the law, to redeem them that were under the law." That they then should put their necks under that yoke again, cannot but be highly dishonouring "to this crucified Christ, who disarmed the law of its thunders, defaced the obligation of it as a covenant, and, as it were, grinded the stones upon which it was wrought to powder." Charnock, vol. 2. q. 531.

[235] And therefore since there is no covenant of works [or law of works, as it is called, (Rom 3:27),] betwixt God and the believer, it is manifest there can be no transgressing of it, in their case. God requires obedience of believers, and not only threatens them, gives them angry words and looks, but brings heavy judgments on them for their disobedience; but the promise of strength, and penalty of fatherly wrath only, annexed to the commands requiring obedience of them, and the anger of God against them, purged of the curse, do evidently discover, that none of these come to them, in the channel of the covenant of works.

[236] And though all the sins of believers are not sins of daily infirmity, yet they are all sins of frailty; (Gal 5:17), "For the flesh lusteth against the spirit, and the spirit against the flesh, so that ye cannot do the things that ye would";--(Rom 7:19), "The evil which I would not, that I do." See chapter 5:15, 17, and 6:12.

[237] Thus far of the believer's complete deliverance from the covenant of works, or from the law, namely, as it is the covenant of works. Follows the practical use to be made of it by the believer. And, 1. In hearing of the word.

[238] Though they are God's own sayings, found in his written word, and spoken by his servants, as having commission from him for that effect; yet, forasmuch as they are the language of the law, as it is the covenant of works, they are directed only to those who are under that covenant, (Rom 3:19), and not to believers, who are not under it.

[239] And to believers he hath given eternal life already, according to the Scripture.

[240] Follows, II. The use of it, in conflicts of conscience with the law in its demands, sin in its guilt, Satan in his accusations, death in its terrors.

[241] He begins with the conflict with the law; for, as the apostle teaches, "the sting of death is sin, and the strength of sin is the law," (1 Cor 15:56). While the law retains its power over a man, death has its sting, and sin its strength against him; but if once he is dead to the law, wholly and altogether set free from it, as it is the covenant of works; then sin hath lost its strength, death its sting, and Satan his plea against him. That the author still speaks of the law as it is the covenant of works, from the commanding and condemning power of which believers are delivered, and no otherwise, cannot reasonably be questioned, since he is still pursuing the practical use of the doctrine anent it as such; and having before spoken of it as acting by commission from God he treats of it here, as acting, as it were, of its own proper motion, and not by any such commission. To those who are under the law, the law speaks its demands and terrors, as sent from God: but to believers, who are not under it, it cannot so speak, but of itself. (Rom 8:15), "For ye have not received the spirit of bondage again to fear." Now, in the conflict the believer has with the law or covenant of works, the author puts two cases; in which the conscience needs to be soundly directed, as in cases of the utmost weight. The first case is this, The law attempting to exercise its condemning power over him, accusing him of transgression, demands of him satisfaction to the justice of God for his sin, and threatens to hale him to execution. In this case, the author dare not advise the afflicted to say, with the servant in the parable, (Matt 18:26), "Have patience with me, and I will pay thee all"; but he teaches him to devolve his burden wholly upon his surety: he bids him plead, that since "he is married to Christ," whatever action the law may pretend to be competent to it, for the satisfaction of justice, upon the account of his sin, it must lie betwixt the law and Christ, the husband; but that, in very deed, there remains no place for such action, forasmuch as, through Jesus Christ's suffering and satisfying to the full, he is set free from the law, and owes nothing to justice nor to the law upon that score. If any man will venture to deal in other terms with the law in this case, his experience will at length sufficiently discover his mistake. Now it is manifest that this relates to the case of justification.

[242] Here is the second case, namely, the law attempting to exercise its commanding power over the believer, requires him to do good works, and to keep the commandments, if he will obtain salvation. This comes in natively in the second place. The author could not, reasonably, rest satisfied with the believer's being delivered from the curse of the covenant of works, from the debt owing to divine justice, according to its penal sanction; if he had, he would have left the afflicted still in the lurch, in the point of justification, and of inheriting eternal life: he would have proposed Christ to him only as a half saviour, and left as much of the law's plea behind without an answer as would have concluded him incapable of being justified before God, and made an heir of eternal life; for the law, as it is the covenant of works, being broken, has a twofold demand on the sinner, each of which must be answered, before he can be justified. The one is a demand of satisfaction for sin, arising from, and according to its penal sanction: this demand was made in the preceding case, and solidly answered. But there remains yet another, namely, the demand of perfect obedience, arising from, and according to the settled condition of that covenant; and the afflicted must have wherewith to answer it also; otherwise he shall still sink in the deep mire, where there is no standing. For as no judge can absolve a man, merely on his having paid the penalty of a broken contract, to which he was obliged, by and attour the fulfilling of the condition, so no man can be justified before God, nor have a right to life, till this demand of the law be also satisfied in his case. Then, and not till then, is the law's mouth stopped in point of his justification. Thus Adam, before his fall, was free from the curse; yet neither was, nor could be justified and entitled to life, until he had run the course of his obedience, prescribed him by the law as a covenant of works. Accordingly, we are taught that "God justifies sinners, not only by imputing the satisfaction, but also the obedience of Christ unto them" Westm. Confess. chap. 11. art. 1. And that "justification is an act of God's free grace, wherein he not only pardoneth all our sins, but accepteth us as righteous in his sight." Short. Cat. Here then is the second demand of the law, namely, the demand of perfect obedience, respecting the case of justification, no less than the demand of satisfaction for sin. And it is proposed in such terms as the Scripture uses to express the self-same thing. (Luke 10:28), "This do, and thou shalt live."--(Matt 19:17), "If thou wilt enter into life, keep the commandments." In both which passages our Lord proposeth this demand of the covenant of works, for the conviction of the proud legalists with whom he there had to do. And the truth is, that the terms in which this demand stands here conceived, are so very agreeable to the style and language of the covenant of works expressed in these texts, and elsewhere, that the law, without receding in the least from the propriety of expression, might have addressed innocent Adam, in the very same terms; changing only the word salvation into life, because he was not yet miserable; and so saying to him, Good works must be done, and the commandments must be kept, if thou wilt obtain life. What impropriety there could have been in this saying, while as yet there was no covenant known in the world, but the covenant of works, I see not. Even innocent Adam was not, by his works, to obtain life, in the way of proper merit; but in virtue of compact only. Now, this being the case, one may plainly perceive, that in the true answer to it, there can be no place for bringing in any holiness, righteousness, good works, and keeping of the commandments, but Christ's only; for nothing else can satisfy this demand of the law. And if a believer should acknowledge the necessity of his own holiness and good works, in this point, and so set about them, in order to answer this demand; then he should grossly and abominably pervert the end for which the Lord requires them of him; putting his own holiness and obedience in the room of Christ's imputed obedience; and so should fix himself in the mire out of which he could never escape, until he gave over that way and betook himself again to what Christ alone has done for satisfying this demand of the law. But that the excluding of our holiness, good-works, and keeping of the commandments, from any part in this matter, militates nothing against the absolute necessity of holiness in its proper place, [without which, in men's own persons, no man shall see the Lord,] is a point too clear among sound Protestant divines, to be here insisted upon. And hence our author could not instruct Neophytus to say, in this conflict with the law or covenant of works, "It is my sincere resolution, in the strength of grace, to follow peace with all men, and holiness." Neither would any sound Protestant divine have put such an answer into the mouth of the afflicted in this case; knowing that our evangelical holiness and good works [suppose we could attain unto them before justification] would be rejected by the law, as filthy rags; forasmuch as the law acknowledges no holiness, no good works, no keeping of the commandments, but what is every way perfect, and will never be satisfied with sincere resolutions, to do, in the strength of grace to be given; but requires doing in perfection, in the strength of grace given already, (Gal 3:10). Therefore our author sends the afflicted unto Jesus Christ, the surety for all that is demanded of him by the law or covenant of works: and teaches him in this case, to plead Christ's works, and keeping of the commands; and this is the only safe way, which all true Christians will find themselves obliged to take at the long run, in this conflict. The difficulty raised on this head is owing to that anti-scriptural principle, "That believers are under the commanding power of the covenant of works"; which is overthrown before. The case itself, and the answer to it at large, is taken from Luther's Sermon of the Lost Sheep, pp. 77, 78, and Sermon upon the Hymn of Zacharias, p. 50.

[243] Saved, namely, really, though not perfectly; even as a drowning man is saved when his head is got above the water, and he, leaning on his deliverer, is making towards the shore; in this case, the believer has no more need of the law, or covenant of works, than such a man has of one, who, to save him, would lay a weight upon him, that would make him sink again beneath the stream. Observe the manner of speaking and reasoning used on this head. (Titus 3:5), "Not by works of righteousness, which we have DONE, but according to his mercy, he SAVED us, by the washing of REGENERATION, and RENEWING of the Holy Ghost."--(Eph 2:8-10), "For by grace ARE YE SAVED, through faith, not of WORKS, lest any man should boast. For we are his workmanship, created in Christ Jesus, UNTO good works." Here (1.) It is undeniable, especially according to the original words, that the apostle asserts believers to be saved already. (2.) Denying that we are saved by works which we have done, he plainly enough intimates, that we are saved by the works which Christ has done. (3.) He argues against salvation by our works, upon this very ground, that our good works are the fruit following our being saved, and the end for which we are saved. Thus he at once overthrows the doctrine of salvation by our good works, and establishes the necessity of them, as of breathings and other actions of life to a man saved from death. (4.) He shows, that inherent holiness is an essential part of salvation, without which it can no more consist, than a man without a reasonable soul; for, according to the apostle, "We are saved by our being regenerated, renewed, created in Christ Jesus, unto good works." And so is our justification also, with all the privileges depending thereupon. In one word, the salvation bestowed on believers, comprehends both holiness and happiness. Thus the apostle Peter disproves that principle, (Acts 15:1), "Except ye be circumcised after the manner of Moses, ye cannot be SAVED," from his own observation of the contrary, namely, that God purified the hearts of the Gentiles by faith, (verse 9), adding for the part of the Jews, who were circumcised, (verse 11), "We believe, that through the grace of the Lord Jesus Christ we shall be saved, even as they"; that is, even as they were saved, namely, by faith without the works of the law. And the apostle Paul, encountering the same error, carries on the dispute in these terms, that a man is not justified by works, (Gal 2 and 3). From whence one may conclude, that justification does no further differ from salvation, in the Scripture sense, than an essential part from the whole. This is the doctrine of holy Luther, and of our author after him, upon this head, here and elsewhere. And the disuse of this manner of speaking, and the setting of salvation so far from justification, as heaven is from earth, are not without danger, as leaving room for works, to obtain salvation by. "They that believe, have already everlasting life, and therefore undoubtedly are justified and holy, without all their own labour." Luther's Chos. Sermons, Serm. 10, page [mihi] 113. "How has God, then, remedied thy misery? He has forgiven all my sins, and freed me from the reward thereof, and made me righteous, holy, and happy, to live for ever, and that of his free grace alone, by the merits of Jesus Christ, and working of the Holy Ghost." Mr. James Melvil's Cat. Propine of a Pastor, p. 44.--"Now, being made truly and really partakers of Christ, and his righteousness, by faith only, and so justified, saved, and counted truly righteous, we are to see what God craveth of us in our own part, to witness our thankfulness." Mr. John Davidson's Cat. p. 27. See Palat. Cat. q. 86.--"God delivereth his elect out of it [viz: the estate of sin and misery] and bringeth them into an estate of salvation by the second covenant." Larg. Cat. q. 30. And surely one cannot be in a state of salvation who is not really saved; more than one can be in a state of health and liberty, who is not really saved from sickness and slavery. "Those whom God hath predestinated unto life, and those only he is pleased, in his appointed and accepted time, effectually to call, by his word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation--effectually drawing them to Jesus Christ." Westm. Confess. chap. 10, art. 1. Whence one may easily perceive, that a sinner drawn to Jesus Christ, is saved; though not yet carried to heaven.

[244] A good reason why a soul united to Jesus Christ, and already saved by him really, though not perfectly, hath no need of the presence of her first husband, the law, or covenant of works: namely, because she hath in Christ, her head and present husband, all things necessary to save her perfectly, that is, to make her completely holy and happy. If it were not so, believers might yet despair of attaining to it: since Christ shareth his office of Saviour with none; neither is their salvation in any other, whether in whole or in part, (Acts 4:12). But surely believers have all that is necessary to complete their salvation, in Jesus Christ: forasmuch as he "of God is made unto us wisdom, and righteousness, and sanctification, and redemption"; in the compass of which, there is sufficient provision for all the wants of all his people. It is the great ground of their comfort, that "it pleased the Father, that in him should all fullness dwell," (Col 1:19). And it becomes them, with their whole hearts, to approve of the design and end of that glorious and happy constitution, namely, that "he that glorieth, glory in the Lord," (1 Cor 1:31). It is true, that fullness is so far from being actually conveyed, in the measure of every part, into the persons of believers at once, that the stream of conveyance will run through all the ages of eternity, in heaven, as well as on earth. Nevertheless, whole Christ, with all his fullness, is given to them at once, and therefore they have all necessary for them at once, in him as their Head. (1 Cor 3:21), "All things are yours."--(Phil 4:28), "I have all, and abound."--(2 Cor 6:10), "As having nothing, yet possessing all things."--(Col 2:10), "and ye are complete in him, which is the Head."

[245] But are not personal holiness, and godliness, good works, and perseverance in holy obedience, jostled out at this rate as unnecessary? No, by no means. For Christ is the only fountain of holiness, and the cause of good works, in those who are united to him; so that, where union with Christ is, there is personal holiness infallibly; there they do good works, if capable of them, and persevere therein; and where it is not, all pretences to these things are utterly vain. Therefore are ministers directed to prosecute such doctrines, and make choice of such uses, especially, "as may most draw souls to Christ, the fountain of light, holiness, and comfort." Directory, tit. "Of the Preaching of the Word."--"As we willingly spoil ourselves of all honour and glory of our own creation and redemption, so do we also of our regeneration and sanctification; for of ourselves we are not sufficient to think one good thought; but he who has begun the work in us, is only he that continues us in the same, to the praise and the glory of his undeserved grace. So that the cause of good works, we confess to be, not our free will, but the Spirit of the Lord Jesus, who, dwelling in our hearts by true faith, bringeth forth such works, as God has prepared for us to walk in. For this we most boldly affirm, that blasphemy it is to say, that Christ abideth in the hearts of such, as in whom there is no spirit of sanctification." Old Confess. art. 12, 13.--"M. What is the effect of thy faith? C. That Jesus Christ his Son came down into this world, and accomplished all things, which were necessary for our salvation." The Manner to Examine Children, &c., quest. 3.--"Whether we look to our justification or sanctification, they are wholly wrought and perfected by Christ, in whom we are complete, howbeit after a diverse sort." Mr. John Davidson's Cat. p.
34. The truth is, personal holiness, godliness, and perseverance, are parts of the salvation already bestowed on the believer, and good works begun, the necessary fruit thereof. See the preceding note. And he hath, in Christ his head, what infallibly secures the conservation of his personal holiness and godliness: his bringing forth of good works still, and perseverance in holy obedience, and the bringing of the whole to perfection in another life, and so completing the begun salvation. If men will, without warrant from the word, restrain the term salvation to happiness in heaven, then all these, according to the doctrine here taught, are necessary to salvation, as what of necessity must go before it, in subjects capable; since, in a salvation carried on by degrees, what is by the unalterable order of the covenant first conferred on a man, must necessarily go before that which, by the same unalterable order, is conferred on him in the last place. But in the sense of Luther and our author, all these are comprehended in the salvation itself. For justifying of which, one may observe, that when the salvation is completed, they are perfected; and the saints in glory work perfectly good works, without interruption, throughout all eternity; for they were the great end God designed to bring about by the means of salvation. To the Scripture texts adduced in the preceding note, add (2 Tim 2:10), "I endure all things, for the elect's sake, that they also may obtain the salvation, which is in Christ Jesus, with eternal glory." Here is a spiritual salvation, plainly distinguished from eternal glory. Compare (1 Peter 1:8,9), "Believing, ye rejoice. Receiving the end of your faith, even the salvation of your souls." This receiving of salvation, in the present time, is but the accomplishment of that promise, in part; (Acts 16:31), "Believe on the Lord Jesus Christ, and thou shalt be saved"; which, I make no question, bears a great deal of salvation, communicated on this side death, as well as beyond it; (Matt 1:21), "He shall save his people from their sins." Thus, salvation comprehends personal holiness and godliness. And the Scripture holds out good works, as things that accompany salvation, (Heb 6:9), and as the fruit of it, (Luke 1:71-75), "That we should be saved from our enemies--being delivered out of the hands of our enemies, we might serve him without fear, in holiness and righteousness before him, all the days of our life." For it is an everlasting salvation, (Isa 45:17), importing a perseverance in holy obedience to the end.

[246] My righteousness, upon which I am justified, my treasure, out of which all my debt to the law, or covenant of works, is paid, and my work, whence my righteousness arises, and which I can, with safety and comfort, oppose to the law-demand of work. "The law of God we confess and acknowledge most just, most equal, most holy, most perfect, commanding these things, which being wrought in perfection, were able to give life, and able to bring man to eternal felicity. But our nature is so corrupt, so weak, and so imperfect, that we are never able to fulfil the works of the law in perfection--and therefore it behoves us to apprehend Christ Jesus, with his justice, i.e., his righteousness and satisfaction, who is the end and accomplishment of the law." Old Confess. art. 15.

[247] Namely, in the eye of the law, which acknolwedgeth no godliness nor righteousness, but what is every way perfect; (Rom 4:5), "Believeth on him that justifieth the UNGODLY." And to plead any other sort of godliness or righteousness, in the conflict of conscience with the law, is vain. (Gal 3:10)

[248] That is, Christ hath perfect purity of nature and life, which is all that the law can demand in point of conformity and obedience to its commandments; he was born holy, and he lived holy in perfection. Now, both these are imputed to believers, not in point of sanctification, but of justification; for without the imputation of them both, no flesh could be justified before God, because the law demands of every man purity of nature, as well as purity of life, and both of them in perfection; and since we have neither the one nor the other in ourselves, we must have both by imputation, else we must remain under the condemnation of the law. So, the Palatine Catechism. "Q. How art thou righteous before God? A. The perfect satisfaction, righteousness, and holiness of Christ is imputed and given unto me, as if I had neither committed any sin, neither were there any blot or corruption cleaving unto me. Q. 60. The use--If Satan yet lay to my charge, Although in Christ Jesus thou hast satisfied the punishment which thy sins deserved, and hast put on his righteousness by faith, yet thou canst not deny, but that thy nature is corrupt, so that thou art prone to all ill, and thou hast in thee, the seed of all vices. Against this temptation this answer is sufficient, That by the goodness of God, not only perfect righteousness, but even the holiness of Christ also, is imputed and given unto me," &c. Ibid.--"the satisfaction, righteousness, and holiness of Christ alone is my righteousness, in the sight of God." Ibid. quest. 61.

[249] Namely, to the law or covenant of works, which has no power over me, who am now married to another.

[250] Luther expresses it thus, "What I am, or what I ought to do, and what not to do; but what Christ himself is, ought to do, and doth."

[251] Moses with his tables, here, is no more, in the sense of Luther and our author, but the law, as it is the covenant of works; the which, whoso in the conflict of conscience with it, can treat at this rate, he is strong in faith, and happy is he. Consider the Scripture phrase, (John 5:45), "There is one that accuseth you, even Moses, in whom ye TRUST." Compare (Rom 2:17), "Behold, thou art called a Jew, and RESTEST in the LAW." By Moses here, is not meant the person of Moses, but Moses' law, which the carnal Jews trusted to be saved and justified by; that is plainly, by the law, as it is the covenant of works. And in our author's judgment, the law was given on Mount Sinai as the covenant of works. And he shows, that although Luther, and Calvin too, do thus exempt a believer from the law, in the case of justification, and as it is the covenant of works, yet do they not so out of the case of justification, and as it is the law of Christ. P. 184-186. And so, at once, clears them and himself from that odious charge which some might find in their hearts to fix upon them from such expressions.

[252] Luther's words are, "Then it is time to send it [the law] away, and if it will not give place," &c. See the preceding note.

[253] Here is the use to be made of the same former doctrine, in the conflict of conscience with sin. Guilt, even the guilt of revenging wrath is the handle by which, in this conflict, sin offers to take hold of the believer, as it did of David, (Psa 40:12). Who, in that Psalm, speaks as a type of Christ, on whom the guilt of the elect's sin was laid. "Now, in respect of that guilt, the strength of sin is the law, or covenant of works, with its cursing and condemning power, from which, since believers are delivered, that strength of sin is gone as to them; they are free from the guilt of sin, the condemning wrath of God." Westm. Confess. chap. 20. art. 1.--"The revenging wrath of God, and that perfectly in this life." Larg. Cat. quest. 77. Whence it necessarily follows, that sin, in this attack, can never prevail nor really hurt them in this point, since there neither is, nor can be, any such guilt remaining upon them. How sin may otherwise prevail against a believer, and what hurt it may do him in other respects, the author expressly teaches here and elsewhere. In the manner of expression, he follows famous divines, whose names are in honour in the church of Christ. "God saith unto me, I will forgive thee thy sin, neither shall thy sins hurt thee." Luther, Chos. Serm. p. 40.--"Forasmuch as Jesus Christ hath, by one infinite obedience, made satisfaction to the infinite majesty of God, it followeth, that my iniquities can no more fray nor trouble me, my accounts being assuredly razed by the precious blood of Christ." Beza, Confess. point 4. art. 10.--"Even as the viper that was upon Paul's hand, though the nature of it was to kill presently, yet when God had charmed it, you see it hurt him not; so it is with sin, though it be in us, and though it hang upon us, yet the venom of it is taken away, it hurts us not, it condemns us not." Dr. Preston on Faith, p. 51. Hear the language of the Spirit of God, (Luke 10:19); "And nothing shall by any means hurt you."--"Nothing shall hurt their souls, as to the favour of God, and their eternal happiness," says the author of the Supplement to Poole's Annot. on the Text.

[254] The ten commandments.

[255] By your own conscience. __________________________________________________________________