Chapter IV: God in Christ the only true rest for the soul.
God in Christ the only true rest for the soul.
Nom. Then, sir, it seems to me, that God in Christ, apprehended by faith, is the only true rest for man's soul.
Evan. There is the true rest indeed; there is the rest which David invites his soul unto, when he says, "Return unto thy rest, O my soul! for the Lord hath dealt bountifully with thee," (Psa 116:7).--"For we which have believed," says the author to the Hebrews, "have entered into his rest," [369] (Heb 4:3).--And "Come unto me," says Christ, "all ye that labour, and are heavy laden, and I will give you rest," [370] (Matt 11:28). And truly, my neighbours and friends, believe it, we shall never find a heart's happiness, and true soul's rest, until we find it here. For howsoever a man may think, if he had this man's wit, and that man's wealth, this man's honour and that man's pleasure, this wife, or that husband, such children, and such servants, his heart would be satisfied, and his soul would be contented; yet which of us hath not, by our own experience, found the contrary? For, not long after that we have obtained the thing we did so much desire, and wherein we promised ourselves so much happiness, rest, and content, we have found nothing but vanity and emptiness in it. Let a man but deal plainly with his own heart, and he shall find, that, notwithstanding he hath many things, yet there is ever one thing wanting: for indeed man's soul cannot be satisfied with any creature, no, not with a world of creatures. And the reason is, because the desires of man's soul are infinite, according to that infinite goodness which it once lost in losing God. Yea, and man's soul is a spirit; and therefore cannot communicate with any corporal thing; so that all creatures, not being that infinite and spiritual fullness which our hearts have lost, and towards the which they do still re-aspire; they cannot give it full contentment.
Nay, let me say more; howsoever a man may, in the midst of his sensual fullness, be convinced in his conscience that he is at enmity with God, and therefore in danger of his wrath and eternal damnation; and be thereupon moved to reform his life and amend his ways, and endeavour to seek peace and rest to his soul; yet this being in the way of works, it is impossible that he should find it; for his conscience will ever be accusing him, that this good duty he ought to have done, and has not done it; and this evil he ought to have forborne, and yet he has done it; and in the performance of this duty he was remiss, and in that duty very defective; and many such ways will his soul be disquieted.
But when a man once comes to believe, that all his sins both past, present, and to come, are freely and fully pardoned, [371] and God in Christ graciously reconciled unto him, the Lord doth thereupon so reveal his fatherly face unto him in Christ, and so make known that incredible union betwixt him and the believing soul, that his heart becomes quietly contented in God, who is the proper element of its being; for hereupon there comes into the soul such peace, flowing from the God of peace, that it fills the emptiness of his soul with true fullness, in the fullness of God, so that now the heart ceases to molest the understanding and reason, in seeking either variety of objects, or augmentation of degrees, in any comprehensible thing; and that because the restless longing of the mind which did before cause unquietness and disorder, both in the variety of mental projects, and also in the sensual and beastly exercises of the corporal and external members, is satisfied and truly quieted. For when a man's heart is at peace in God, and is become truly full in that peace and joy passing understanding, then the devil hath not that hope to prevail against his soul as he had before; he knows right well that it is in vain to bait his hook with profits, pleasures, honour, or any other such like seeming good, to catch such a soul that is thus at quiet in God; for he hath all fullness in God, and what can be added to fullness but it runneth over? Indeed, empty hearts, like empty hogsheads, are fit to receive any matter which shall be put into them; but the heart of the believer being filled with joy and peace in believing, doth abhor all such base allurements; for that it hath no room in itself to receive any such seeming contentments. So that, to speak as the truth is, there is nothing that doth truly and unfeignedly root wickedness out of the heart of man, but only the true tranquility of the mind, or the rest of the soul in God. And, to say as the thing is, this is such a peace, and such a rest to the creature in the Creator, that, according to the measure of its establishment by faith, no created comprehensible thing can either add to it, or detract from it; the increase of a kingdom cannot augment it, the greatest losses and crosses in worldly things cannot diminish it; a believer's good works do all flow from it, and ought not to return to it; [372] neither ought human frailties to molest it. [373] However, this is most certain, neither sin nor Satan, law nor conscience, hell nor grave, can quite extinguish it; for it is the Lord alone that gives and maintains it. "Whom have I in heaven but thee?" says David, "and there is none upon earth that I desire besides thee." (Psa 73:25) It is the pleasant face of God in Christ that puts gladness into his heart, (Psa 4:7). And when that face is hid, then he is troubled, (Psa 30:7). But, to speak more plainly, though the peace and joy of true believers may be extenuated or diminished, yet doth the testimony of their being in nature [374] remain so strong, that they could skill to say, yea, even when they have felt God to be withdrawing himself from them,--"My God! my God! why hast thou forsaken me?" (Psa 22:1); yea, and in the night of God's absence to remain confident, that though sorrow be over night, yet joy will come in the morning, (Psa 30:5); nay, though the Lord should seem to kill them with unkindness, "yet they will put their trust in him," (Job 13:15); knowing that for all this "their Redeemer liveth," (Job 19:25); so strong is "the joy of their Lord," (Neh 8:10). These are the people that are kept in perfect peace, because their minds are stayed in the Lord, (Isa 26:3).
Wherefore, my dear friends and loving neighbours, I beseech you to take heed of deeming any estate happy, until you come to find this true peace and rest to your souls in God. Oh, beware, lest any of you do content yourselves with a peace rather of speculation than of power! Oh, be not satisfied with such a peace as consists either in the act of oblivion or neglect of examination! nor yet in any brain- sick supposition of knowledge, theological or divine; and so frame rational conclusions, to protract time and still the cries of an accusing conscience. But let your hearts take their last farewell of false felicities, wherewith they have been, all of them, more or less, detained and kept from their true rest. Oh, be strong in resolution! and bid them all farewell; for what have your souls to do any longer among these gross, thick, and bodily things here below, that you should set your love upon them, or see happiness in them? your souls are of a higher and purer nature; and therefore their well-being must be sought in something that is higher and purer than they, even in God himself.
True it is, that we are all of us, indeed, too unclean to touch God in immediate unity; but yet there is a pure counterpart of our natures,
[375] and that pure humanity is immediately knit to the purest Deity; and by that immediate union you may come to a mediate union; for the Deity and that humanity being united, make one Saviour, head, and husband of souls. And so you being married to him, that is, God in him, you come also to be one with God: he one by a personal union, and you one by a mystical. Clear up then your eye, and fix it on him, as on the fairest of men, the perfection of a spiritual beauty, the treasure heavenly joy, the true object of most fervent love. Let your spirits look, and long, and seek after this Lord: let your souls cleave to him, let them hang about him, and never leave him, till he be brought into the chambers of your souls; yea, tell him resolutely, you will not leave him, till you hear his voice in your souls, saying, "My well-beloved is mine, and I am his"; yea, and tell him, you are "sick of love." Let your souls go, as it were, out of your bodies and out of the world, by heavenly contemplations; and treading upon the earth with the bottom of your feet, stretch your souls up, to look over the world, into that upper world, where her treasure is, [376] and where her beloved dwelleth.
And when any of your souls shall thus forget her own people, her father's house, Christ her King shall so desire her beauty, (Psa 45:10,11), and be so much in love with her, that, like a loadstone, this love of his shall draw the soul in pure desire to him again; and then, "as the hart panteth after the rivers of waters, so will your soul pant after God," (Psa 42:1).
And then, according to the measure of your faith, your souls shall come to have a real rest in God, and be filled with joy unspeakable and glorious.
Wherefore, I beseech you, set your mouths to this fountain Christ, and so shall your souls be filled with the water of life, with the oil of gladness, and with the new wine of the kingdom of God; from him you shall have weighty joys, sweet embracements, and ravishing consolations. And how can it be otherwise, when your souls shall really communicate with God, and by faith have a true taste, and by the spirit have a sure earnest of all heavenly preferments; having, as it were, one foot in heaven, whilst you live upon earth? Oh then, what an eucharistical love [377] will arise from your thankful hearts, extending itself first towards God, and then towards man for God's sake! and then, according to the measure of your faith, will be your willing obedience to God, and also to man for God's sake; for obedience being the kindly fruit of love, a loving soul bringeth forth this fruit as kindly as a good tree bringeth forth her fruit; for the soul, having tasted Christ in a heavenly communion, so loves him, that to please him is a pleasure and delight to herself: and the more Christ Jesus comes into the soul by his Spirit, the more spiritual he makes her; and turns her will into his will, making her of one heart, mind, and will, with him.
So that, for a conclusion, this I say, that if the everlasting love of God in Jesus Christ be truly made known to your souls, according to the measure thereof, you shall have no need to frame and force yourselves to love and do good works, for your souls will ever stand bound [378] to love God, and to keep his commandments, and it will be your meat and drink to do his will. And truly this love of God will cut down self-love and love of the world, for the sweetness of Christ's Spirit will turn the sweetness of the flesh into bitterness, and the sweetness of the world into contempt. And if you can behold Christ with open face, you shall see and feel things unutterable, and be changed from beauty to beauty, from glory to glory, by the Spirit of this Lord, and so be happy in this life, in your union with happiness, and happy hereafter in the full fruition of happiness: [379] whither the Lord Jesus Christ bring us all in his due time. Amen. __________________________________________________________________
[354] That is an elementary body, made up, as it were, of the four elements, as they are called, namely, fire, air, earth, and water.
[355] The soul of man has a natural desire of happiness: nothing can make it happy but what is commensurable to its desires, or capable of affording it a full satisfaction. Nothing less than an infinite good is such: and God himself only is an infinite good, in the enjoyment of which the soul can rest, as fully satisfied, desiring no more. Now, since by reason of the vast capacity of the soul, nothing but God himself can indeed satisfy this its desire of happiness, the which is so woven into the very nature of the soul, that nothing but the destruction of the very being of the soul can remove it; it is evident, that it is impossible the soul of man can ever find true rest, until it return to God, and take up its rest with him; but must still be in quest of, or desiring its chief good and happiness, wherein it may rest, and this in reality is God himself only; though the practical understanding being blinded, knows not that, and the perverse will and affections carry away the soul from him, seeking the desired good and happiness in other things. This is what the author calls the soul's re-aspiring towards the chief good, even God himself; and it is so consistent with the total depravation of man's nature, that it will remain for ever in the damned in hell; a chief part of whose misery will lie in that this desire shall ever be rampant in them, but never in the least satisfied; they shall never be freed from this scorching thirst there, nor yet get a drop of water to cool the tongue.
[356] Man's poor soul, before it is enlightened, naturally cries to God, as the "young ravens cry to him," (Job 38:41), not knowing to whom: and it cries for him as its proper nourishment, as the new born infant for the breast, not knowing for what. Only it feels a want, desires supply proper for filling it up, and can never get kindly rest till it be supplied accordingly, that is, till it come to the enjoyment of God: then it rests, as the infant set to the full breast. (Isa 66:11), "That ye may suck, and be satisfied with the breasts of her consolations."
[357] Namely, violence done to its natural make and constitution [if I may so express it] by the blindness, corruption, and disorder, that have seized its faculties.
[358] That is, women's faces.
[359] Namely, sensual livers, who yet perform religious exercises.
[360] That is, give up themselves to drunkenness, music, and lasciviousness.
[361] Namely, the more seemingly religious.
[362] Namely, of those spoken of in the paragraph immediately preceding, whom he begins to distribute here into three classes or sorts; all belonging to the second sort, viz: the more seemingly religious.
[363] Neglecting to wash, by faith, in the blood of Christ, the "Fountain opened for sin, and for uncleanness," (Zech 13:1).--"The blood of Jesus Christ, his Son, cleanseth us from all sin," (1 John 1:17).--"How much more shall the blood of Christ purge your conscience from dead works?" (Heb 9:14).--"Purifying their hearts by faith," (Acts 15:9).
[364] Such a wanderer our author himself had been for a dozen of years. See his Preface, and compare that heavy word, (Eccl 10:15), "The labour of the foolish wearieth every one of them, because he knoweth not how to go to the city."
[365] Namely, of reason, as the judge and rule in religion. The holy Scripture is the rule, and the Spirit of God therein speaking is the judge; it is the business of our reason to discern what they teach, and to submit thereto without reserve.
[366] That is, for, or to be.
[367] (2 Cor 12:11), "Though I be nothing."--(1 Cor 3:18), "Let him become a fool, that he may be wise."--(1:31), "He that glorieth, let him glory in the Lord."
[368] According to that saying of our Lord, (Matt 19:17), "There is none good but one, that is God."
[369] "Do enter into rest," or that rest, viz: "his rest." He means, that we even now enter into that rest by faith. Compare verse 10.
[370] This is one of the most solemn gospel offfers to be found in all the New Testament; and our author seems here to point at what I conceive to be the true and genuine sense of it. The words "labour and heavy laden," do not restrict the invitation and offer to such as are sensible of their sins, and longing to be rid of them, though indeed none but such will really accept; but they denote the restlessness of the sinful soul of man; a qualification [if it is so called] to be found in all that are out of Christ, whether they have, or have not, any notable law work on their consciences. I say notable, to distinguish it from that which is common to all men, even to heathens, (Rom 11:15). Our father Adam led his whole family away out of their rest in God; and so left them with a conscience full of guilt, and a heart full of unsatisfied desires. Hence his children soon find themselves like the horse-leech, having "two daughters, crying, Give, give"; namely, a restless conscience, and a restless heart; and to each of these the poor soul must needs say, as Naomi said to Ruth, "My daughter, shall I not seek rest for thee?" so the blinded soul falls a labouring for rest to them. And it labours in the barren region of the fiery law for a rest to the conscience, and in the empty creation, for a rest to the heart: but, after all, the conscience is still heavy laden with guilt, whether it has any lively feeling thereof, or not; and the heart is still under a load of unsatisfied desires; so neither the one nor the other can find rest indeed. This is the natural case of all men. And to souls thus labouring, and laden, Jesus Christ here calls, that they may "come to him, and he will give them rest"; namely, a rest for their consciences, under the covert of his blood; and a rest to their hearts, in the enjoyment of God through him. This is most agreeable to the Scripture phraseology, (Eccl 10:15), "The labour of the foolish wearieth every one of them, because he knows not how to go to the city."--(Hab 2:13), "The people shall labour in the very fire, and the people shall weary themselves for very vanity."--(Isa 55:2), "Wherefore do ye spend your labour for that which satisfieth not?" The prophet laments over a people more insensible than the ox or the ass, saying, "Ah, sinful nation! a people laden with iniquity," (Isa 1:3,4). And the apostle speaks of "silly women laden with sins, led away with divers lusts, ever learning, and never able to come to the knowledge of the truth," (2 Tim 3:6,7).
[371] Namely, in respect of the guilt of eternal wrath.
[372] Namely, to be any part of the fountain of it, for the time to come: as the rivers return unto the sea, whence they came, making a part of the store for their own fresh supply; nay, it is the Lord alone that gives and maintains it, as our author afterwards expresses it.
[373] For these we are never free from in this life. And true repentance, and gospel mourning for sin, are so consistent with it, that they flow from it, according to the measure thereof. (Psa 65:3), "Iniquities prevail against me; as for our transgression, thou shalt purge them away."--(Zech 12:10), "They shall look upon me, whom they have pierced, and they shall mourn."
[374] That is, the evidence, that they [viz: the peace and joy of believers] are still in being [in rerum natura] and not quite extinct.
[375] Namely, the pure and spotless human nature of Christ.
[376] Your soul's.
[377] A love of thanksgiving, bearing thankfulness in its nature.
[378] Or constrained by the force of that love.
[379] That is, of God himself in Christ. __________________________________________________________________
Conclusion.
"And now, brethren, I commend you to God and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified," (Acts 20:32).
Neo. Well, sir, at this time I will say no more, but that it was a happy hour wherein I came to you, and a happy conference that we have had together. Surely, sir, I never knew Christ before this day. Oh, what cause have I to thank the Lord for my coming hither, and my two friends as a means of it! and, sir, for the pains that you have taken with me, I pray the Lord to requite you; and so beseeching you to pray the Lord to increase my faith, and to help my unbelief, I humbly take my leave of you, praying, "the God of love and peace to be with you."
Nom. And truly, sir, I do believe that I have cause to speak as much in that case as he has; for though I have outstript him in knowledge, and it may be also in strict walking, yet do I now see, that my ac tions were neither from a right principle, nor to a right end; and, therefore, have I been in no better a condition than he. and truly, sir, I must needs confess, I never heard so much of Christ and the covenant of grace, as I have done this day. [380] The Lord make it profitable to me; and I beseech you, sir, pray for me.
Ant. And truly, sir, I am now fully convinced that I have gone out of the right way, in that I have not had regard to the law, and the works thereof, as I should; but, God willing, I shall hereafter [if the Lord prolong my days] be more careful how I lead my life, seeing the ten commandments are the law of Christ; and I beseech you, sir, remember me in your prayers. And so, with many thanks to you for your pains, I take my leave of you, beseeching the "grace of our Lord Jesus Christ to be with your spirit." Amen.
Evan. "Now, the very God of peace that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work, to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen." (Heb 13:20,21)--(John 8:36), "If the Son make you free, you shall be free indeed."--(Gal 5:1,13), "Stand fast therefore in the liberty wherewith Christ hath made us free. Only use not your liberty for an occasion to the flesh, but by love serve one another."--(6:16), "And as many as walk according to this rule, peace be upon them, and mercy, and upon the Israel of God."--(Matt 11:25), "I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to babes."--(1 Cor 15:10), "I laboured more abundantly than they all, yet not I, but the grace of God that was with me."--(Psa 36:11), "Let not the foot of pride come against me." __________________________________________________________________
[380] This is here fitly put into the mouth of Nomista, vailing of legal principles and practices among professors being much owing to legal preaching; the success whereof is not to be won dered at, since it is rowing with the stream of nature. __________________________________________________________________ __________________________________________________________________
THE MARROW OF MODERN DIVINITY.
PART SECOND.
"We know that the law is good, if a man use it lawfully," (1 Tim 1:8). __________________________________________________________________
TO THE RIGHT HON.
JOHN WARNER,
LORD MAYOR OF THE MOST RENOWNED CITY OF LONDON.
E. F. wisheth a most plentiful increase of spiritual wisdom, and all necessary
graces for the discharge of his duty, to the glory of God, and the good of his people.
RIGHT HONOURABLE,
The rod of God's judgments hath been now long upon us, which we by our
manifold sins have procured, according as it is said concerning Jerusalem, (Jer
4:18), "Thy way and thy doings have procured these things unto thee." And have
we any just ground to hope, that till the cause be taken away, the effect will
cease? Can we expect that the Lord will turn away his judgments, till we turn
away from our sins? And can we turn away from our sins before we know them?
And can we come to know our sins any otherwise than by the law? Doth not one
apostle say, that "sin is the transgression of the law"? (1 John 3:4). And doth not
another apostle therefore say, that "by the law is the knowledge of sin"? (Rom
3:20). Surely, then, a treatise, wherein is shown what is required, and what is
forbidden, in every commandment of the law, and so consequently what is sin,
must needs be for this cause, and at this time, very seasonable. But yet, alas! that
although there be ever so many treatises written, or ever so many sermons
preached upon this subject, yet do they either remain willfully ignorant of their
sins, or else, though they know them, they will not forego them, but rather choose
willfully to wallow on in the mire of iniquity, so sweet and dear are their sins unto
them. But what, then, must they be suffered to go on without restraint? No; God
forbid. Such persons as the law and love of God will not constrain, such must the
execution of justice restrain; upon such must the penalty of the law of the land,
being grounded upon God's laws, be by the civil magistrate inflicted. And for this
cause it is that the king is required, "When he sitteth upon the throne of his
kingdom, to write him a copy of the law of God in a book," (Deut 17:18). And
for this cause it is that the civil magistrate is called "the keeper of both tables"; for
says Luther, on Galatians, p. 151, "God hath ordained magistrates, and other
superiors, and appointed laws, bounds, and all civil ordinances, that if they can do
no more, yet at least they may bind the devil's hands, that he rage not in his bond
slaves after his own lusts." And hence it is that the apostle, speaking of the civil
magistrate, says, "If thou do that which is evil, be afraid, for he beareth not the
sword in vain," (Rom 13:4). Wherefore, Right Honourable, God having called
you to wield the sword of authority in the most famous city of this kingdom, I, a
poor inhabitant thereof, the author of the ensuing Dialogue, have, through the
advice and persuasion of some godly ministers, and through the consideration of
the suitableness of the subject with our place, been moved to take the boldness to
offer this work to your worthy name and patronage; not that I do conceive your
Honour is ignorant of your duty, nor yet that I see you to neglect your duty, for
your Christian integrity in your place, and your zealous forwardness to reform
things amiss, by punishing of evil doers, doth to me witness the contrary; but
rather to encourage your Honour to continue your godly course in the ways of
well-doing, and to advance forward in paths of piety, being more swift in your
motion now towards the end of your race--your year I mean, that so your
Master, Christ, may have cause to say concerning you, as he once did concerning
the church of Thyatira, "I know thy works, and charity, and service, and faith,
and thy patience, and thy works; and the last to be more than the first," (Rev
2:19). Yea, and that it also may be said concerning you, "Well done, thou good
and faithful servant, thou hast been faithful over a few things, I will make thee
ruler over many things, enter thou into the joy of thy Lord," (Matt 25:21).
And so most humbly begging of your Honour that these my poor labours may be
accepted, and that under your Honour's name, they may go forth into the world,
and praying the Lord of power, and the God of all grace, to multiply his Spirit
upon your Honour, with all the blessed fruits of the same, I take my leave, and
rest your Honour's most humble servant to be commanded,
Edward Fisher __________________________________________________________________
THE AUTHOR TO THE WELL-AFFECTED READER.
GOOD READER:
I do confess there are so many godly and learned expositions upon the ten
commandments already extant, that it may seem needless to add any more unto
that number. Nevertheless, I pray thee, do not think it impossible but that God
may, by such a weak instrument as I myself am, show his power in doing
something more, touching this subject, than hath yet been done. I do confess, I
have had good helps from the labours of others, and have made much use
thereof, especially for matter, yet have I not confined my discourse within the
compass of what I have found in other books, but have, from the warrant of the
word of God, taken the boldness to enlarge it, both as touching the matter and
manner, and especially touching the application, wherein I have endeavoured to
give both believers and unbelievers their distinct proportion, by distinguishing
betwixt the ten commandments, as they are the law of works, having the promise
of eternal life, and the threatening of eternal death annexed to them, and so
applying them to the unbeliever; and as they are the law of Christ, having the
promise of eternal life, and the threatening of eternal death separated from them,
and so applying them to the believer. I have not denied, but acknowledged, yea,
and proved, that the law of the ten commandments, truly expounded, is to be a
perpetual rule of life to all mankind, yea, to believers themselves; for though the
Spirit of Jesus Christ do, according to his promise, write this law in their hearts, as
their inward rule, yet, in regard that whilst they live in this world, it is done but in
part, they have need of the ten commandments to be unto them as an outward
rule: for though the Spirit have begotten in them a love to this law, and wrought in
them a willing disposition to yield obedience thereunto, yet have they need of the
law to be unto them as a glass, wherein they may see what the will of God is, and
as a rule to direct them how to actuate their love and willingness, so that, as a
precious godly minister of Jesus Christ truly says, the Spirit within, and the law
without, "is a lamp unto their feet, and a light unto their path," (Psa 119:105).
But yet I do conceive, that expositors on the commandments should not only
endeavour to drive on their designs to that end, and there terminate their
endeavours, as if there were no further use to be made of the law, neither in
believers nor in unbelievers; but they should aim at a further end--an end beyond
this, especially in unbelievers, and that is to discover to them how far short they
come of doing that which the law requireth, that so they may not take up their
rest in themselves, but hasten out of themselves to Jesus Christ; and that
believers, by beholding their own imperfections, should take occasion to humble
themselves, and cleave the more close unto him by faith.
For when, by way of exposition, it is only declared what is required, and what is
forbidden in every commandment, with exhortations, motives, and means to do
thereafter, it has been observed that divers both profane and mere civil honest
people, upon the hearing or reading of the same, have concluded with themselves,
that they must either alter their course of life, and strive and endeavour to do
more than they have done, and better than they have done, or else they shall
never be saved; and hereupon they have taken up a form of godliness, in hearing,
reading, and praying, and the like, and so have become formal professors, and
therein have rested, coming far short of Jesus Christ, yea, and believers
themselves have sometimes taken occasion thereby, to conceive that they must
do something towards their own justification and salvation.
Wherefore I, yet not I by any power of my own, but by the grace of God that is
with me, have endeavoured not only to show what is required, and what is
forbidden in every commandment, but also that it is impossible for any man,
whether he be an unbeliever or a believer, to keep any one commandment
perfectly, yea, or to do any one action or duty perfectly, that so by the working of
God's Spirit in the reading of the same, men may be moved; not only to turn from
being profane, or mere civil honest men, to be formal professors, but that they
may be driven out of all their own works and performances unto Jesus Christ,
and so become Christians indeed, and that those who are Christians indeed, may
thereby
do I now resolve, by the help of God, very speedily to fall about that work; and I
hope I shall then make it appear unto you that the ten commandments are but an
epitome or an abridgment of the law of God, and that the full exposition thereof is
to be found in the books of the prophets and apostles, called the Old and New
Testament.
Neo. Indeed, sir, I have told him that we must not stick upon the bare words of
any of the ten commandments, nor rest satisfied with the bare literal sense, but
labour to find out the full exposition and true spiritual meaning of every one of
them, according to other places of Scripture.
Evan. If you told him so, you told him that which is most true; for he that would
truly understand and expound the commandments must do it according to these
six rules.
First, He must consider that every commandment has both a negative and
affirmative part contained in it; that is to say, where any evil is forbidden, the
contrary good is commanded; and where any good is commanded, the contrary
evil is forbidden; for, says Ursinus' Catechism, page 329, "The lawgiver does in
an affirmative commandment comprehend the negative; and contrariwise, in a
negative he comprehends the affirmative."
Secondly, He must consider that under one good action commanded, or one evil
action forbidden, all of the same kind or nature are comprehended, yea, all
occasions and means leading thereunto; according to the saying of judicious Virel,
"The Lord minding to forbid divers evils of the same kind, he comprehendeth
them under the name of the greatest."
Thirdly, He must consider that the law of God is spiritual, reaching to the very
heart or soul, and all the powers thereof, for it charges the understanding to know
the will of God; it charges the memory to retain, and the will to choose the better,
and to leave the worse; it charges the affections to love the things that are to be
loved, and to hate the things that are to be hated, and so binds all the powers of
the soul to obedience, as well as the words, thoughts, and gestures.
Fourthly, He must consider, that the law of God must not only be the rule of our
obedience, but it must also be the reason of it; we must not only do that which is
there commanded, and avoid that which is there forbidden, but we must also do
the good, because the Lord requires it, and avoid the evil, because the Lord
forbids it; yea, and we must do all that is delivered and prescribed in the law, for
the love we bear to God, the love of God must be the fountain, the impulsive, and
efficient cause of all our obedience to the law.
Fifthly, He must consider, that as our obedience to the law must arise from a
right fountain, so must it be directed to a right end, and that is, that God alone
may be glorified by us; for otherwise it is not the worship of God, but hypocrisy,
says Ursinus' Catechism; so that according to the saying of another godly writer,
the final cause or end of all our obedience must be, God's glory, (1 Cor 10:13);
or, which is all one, that we may please him, for in seeking to please God, we
glorify him, and these two things are always co-incident.
Sixthly, He must consider, that the Lord does not only take notice of what we do
in obedience to this law, but also after what manner we do it; and therefore we
must be careful to do all our actions after a right manner, viz: humbly, reverently,
willingly, and zealously.
Neo. I beseech you, sir, if you can spare so much time, let us have some brief
exposition of some, if not all the ten commandments before we go hence,
according to these rules.
Evan. What say you, neighbour Nomologista, do you desire the same?
Nom. Yea, sir, with all my heart, if you please.
Evan. Well, then, although my occasions at this time might justly plead excuse for
me; yet, seeing that you do both of you desire it, I will for the present dispense
with all my other business, and endeavour to accomplish your desires, according
as the Lord shall be pleased to enable me: and therefore, I pray you understand
and consider, That in the first commandment there is a negative part expressed in
these words: "Thou shalt have none other gods before my face." And an
affirmative part included in these words: "But thou shalt have me only for thy
God"; for if we must have none other for our God, it implies strongly, that we
must have the Lord for our God.
Neo. I pray you, sir, begin with the affirmative part, and first tell us what the
Lord requireth of us in this commandment. __________________________________________________________________
COMMANDMENT I
Evan. In this first commandment, "The Lord requireth the duty of our hearts or
souls," (Prov 23:26); that is to say, of our understandings, wills, and affections,
and the effects of them.
Neo. And what is the duty of our understandings?
Evan. The duty of our understandings is to know God, (2 Chron 28:9). Now the
end of knowledge is but the fullness of persuasion, even a settled belief, which is
called faith, so that the duty of our understandings is, so to know God, as to
believe him to be according as he has revealed himself to us in his word and
works, (Heb 11:6).
Neo. And how has the Lord revealed himself to us in his word?
Evan. Why, he has revealed himself to be "most wise," (Rom 16:27); "most
mighty," (Deut 7:21); "most true," (Deut 32:4); "most just," (Neh 9:33); and
"most merciful," (Psa 145:8).
Neo. And how has he revealed himself to us in his works?
Evan. He has revealed himself in his works to be "the Creator of all things," (Exo
20:11); and "the Preserver of all things," (Psa 26:6); and "The Governor of all
things," (Psa 135:6); and "the Giver of every good gift," (James 1:17).
Neo. And how must our knowledge of God, and our belief in him, be expressed
by their effects?
Evan. We must express, that we know and believe God to be according as he has
revealed himself in his word and works, by our remembering and acknowledging
him whensoever there is occasion for us so to do.
As, for example; when we read or hear those judgments that the Lord in his word
has threatened to bring upon us for our sins, (Deut 28:16), we are to express that
we do remember and acknowledge him to be most mighty, true, and just, by our
fearing and trembling thereat, (Psa 119:120, Hab 3:16). And when we read or
hear of blessings, that the Lord in his word has promised to bestow upon us for
our obedience, (Deut 28:2), then we are to express, that we do remember and
acknowledge him to be more true, and merciful, by our obedience unto him, and
by our trusting in him, and relying upon him, (Gen 32:9). And when we behold
the excellent frame of heaven and earth, and the creatures contained therein, then
we are to express, that we do remember and acknowledge the Lord to be the
Creator and Maker of them all, by our praising and magnifying his name, (Psa
106:5, 139:14). And when the Lord does actually inflict any judgment upon us,
then we are to express that we do remember and acknowledge him to be the
Governor of all things, and most mighty, wise, and just, by humbling ourselves
under his mighty hand, (1 Peter 5:6). And by judging ourselves worthy to be
destroyed, for our iniquities, (Eze 36:31). And by bearing the punishment thereof,
(Lev 36:41), with willing, patient, contented submission to his will and pleasure,
(Psa 39:9). And when the Lord does actually bestow any blessing upon us, then
we are to express, that we do remember, and acknowledge him to be the most
merciful Giver of every good gift, by our humble acknowledging that we are
unworthy of the least of his mercies, (Gen 32:10); and "in giving him thanks for
all things," (1 Thess 5:18). And thus have I showed unto you what is the duty of
our understandings.
Neo. I pray you, sir, let us, in the next place, hear what is the duty of our wills.
Evan. The duty of our wills is to choose the Lord alone for our portion, (Psa
16:5, 119:57).
Neo. And how must we express that we have chosen the Lord for our portion?
Evan. "By our loving him with all our hearts, with all our souls, and with all our
might," (Deut 5:6).
Neo. And how must we express that we do thus love the Lord?
Evan. We must express that we do thus love the Lord by the acting of our other
affections, as by our desire of most near communion with him, (Phil 1:23), and
by our delighting most in him, (Psa 37:4); and by our rejoicing most in him, (Phil
4:4); and by our fearing most to offend him, (Matt 10:28); and by our sorrowing
most for offending him, (Luke 22:62); and by being most zealous against sin, and
for the glory of God, (Rev 3:19). And thus have I showed you what the Lord
requires in the affirmative part of this commandment.
Neo. I pray you, sir, proceed to the negative part, and show us what the Lord
forbids in this commandment.
Evan. In this first commandment is forbidden, "ignorance of God," (Jer 4:22); so
also is unbelief, or doubting of the truth of God's word, (Isa 7:9). And so also is
the want of fearing the threatenings of God, (Deut 28:58), and the fearing the
threatenings of men, either more, or as much as the threatenings of God, (Isa
51:12,13); and so also is the want of trusting unto or relying upon the promises of
God, (Luke 12:29), and the trusting or relying upon ourselves, men's promises, or
any other thing, either more, or as much as we do upon God, (Jer 17:5, Luke
12:20). And so also is the want of acknowledging the hand of God, in the time of
affliction, (Isa 26:11); and acknowledging that the rod can smite without the hand
of God, (Job 19:11); and so also is the want of humbling ourselves before the
Lord, (Dan 5:22); and pride of heart, (Prov 16:5). And so also is impatience and
discontentedness under the chastising hand of God, (Exo 17:2); and not returning
unto him that smiteth us, (Isa 9:13); and so also is our forgetfulness of God in not
acknowledging his merciful and bountiful hand in reaching forth all good things
unto us in the time of prosperity, (Psa 78:11, Deut 32:18); and so also is our
sacrificing to our own nets, (Hab 1:16), in ascribing the coming in of our riches to
our own care, pains, and diligence in our callings, (Deut 8:17); and so also is
unthankfulness to the Lord for his mercies, (Rom 1:21); and so also is our want
of love to God, (1 Cor 16:22); and our loving any creature either more than God,
or equal with God, (Matt 10:37); and so also is our want of desiring his presence,
(Job 21:14); and our desiring the presence of any creature either more or so much
as God, (Prov 6:25); and so also is our want of rejoicing in God, (Deut 28:47);
and our rejoicing either more, or as much in anything as in God, (Luke 10:20);
and so also is our want of fearing to offend God, (Jer 5:22); and our fearing to
offend any mortal man, either more or as much as to offend God, (Prov 29:25);
and so also is our want of sorrow and grief for offending God, (1 Cor 5:2); and
our sorrowing more, or as much, for any worldly loss or cross, as for our sinning
against God, (1 Thess 4:15); and so also is our want of zeal, or our lukewarmness
in the cause of God and his truth, (Rev 3:16); and our corrupt, blind, and
indiscreet zeal, (Luke 9:55). And thus have I showed unto you what the Lord
requires, and what he forbids in this commandment. And now, neighbour
Nomologista, I pray you, tell me whether you think you keep it perfectly or no.
Nom. Sir, before I tell you that, I pray you tell me how you prove that the Lord
in this commandment requires all these duties, and forbids all these sins.
Evan. First, I know that the Lord in this commandment requires all these duties,
because no man can truly have the Lord for his God, except he have chosen him
for his portion; and no man can truly choose the Lord for his portion, before he
truly know him; and he that does truly know God, does truly believe both his
threatenings and his promises; and he that does truly believe the Lord's
threatenings, must needs fear and tremble at them; and he that does believe the
Lord's promises, must needs truly love him, for faith always produces and brings
forth love; and whosoever does truly love God, must needs desire near
communion with him; yea, and rejoice in communion with him; yea, and fear to
offend him; yea, and sorrow for offending him; yea, and be zealous for his glory.
Secondly, I know that all these sins are forbidden in this commandment, because
that whatsoever the mind, will, and affections of a man are set upon, or carried
after, either more or as much as after God, that is another god unto him; and
therefore, if a man stand in fear of any creature, or fear the loss of any creature,
either more than God, or equal with God, he makes that creature his god: and if
he trust unto, and put confidence in any creature, either more than God, or equal
with God, that creature is his god; and hence it is that the covetous man is called
an idolater, (Eph 5:5); for that he makes his god his hope, and says to the fine
gold, "Thou art my confidence," (Job 31:24). And if any man be proud of any
good thing he has, and do not acknowledge God to be the free giver and bestower
of the same, or if he be impatient and discontented under the Lord's correcting
hand, he makes himself a god; and if a man so love any creature as that he
desires it being absent, or delights in it being present, either more than God, or
equal with God, that creature is another god unto him. And hence it is, that
voluptuous men are said to make their belly their god, (Phil 3:19). In a word,
whatsoever the mind of man is carried after, or his heart and affections set upon,
either more, or as much as upon God, that he makes his god. And therefore we
may undoubtedly conclude, that all the sins before mentioned, are forbidden in
this commandment.
Nom. Then believe me, sir, I must confess that I come far short of keeping this
commandment perfectly.
Evan. Yea, and so we do all of us, I am confident; for has not every one of us
sometimes questioned in our hearts, whether there be a God or no? and as
touching the knowledge of God, may we not all three of us truly say with the
apostle, (1 Cor 13:9), "We know in part"? And which of us has so feared and
trembled at the threatenings of God, and at the shaking of his rod, as we ought?
Nay, have we not feared the frowns, threats, and power of some mortal man
more than the frowns, threats, and power of God? It is well if it have not
appeared by our choosing to obey man rather than God: and which of us has so
trusted unto, and relied upon the promises of God in time of need, as he ought?
nay, have we not rather trusted unto and relied upon men and means, than upon
God? Has it not been manifested by our fearing of poverty, and want of outward
things, when friends, trading, and means begin to fail us; though God has said, "I
will not fail thee, nor forsake thee"? (Heb 13:5). And which of us has so humbled
ourselves under the chastening and correcting hand of God as we ought: nay,
have we not rather expressed abundance of pride, by our impatience and
discontentedness, and want of submitting to the will of God; and by our
quarrelling and contending with his rod? And which of us has so acknowledged
God in the time of prosperity, and been so thankful unto him for his blessings, as
we ought? Nay, have we not rather at such times forgotten God, and sacrificed to
our own nets, saying in our hearts, if not also with our mouths, "I may thank
mine own diligence, care, and pains-taking, or else it had not been with me as it
is"? And which of us hath so manifested our love to God, by our desire of near
communion with him in his ordinances, and by our desire to be dissolved and to
be with him, as we ought? Nay, have we not rather expressed our great want of
love to him, by our backwardness to prayer, reading, and hearing his word, and
receiving the sacrament, and by our little delight therein, and by our unwillingness
to die? Nay, have we not manifested our greater love to the world, by our greater
desires after the profits, pleasures, and honours of the world, and by our greater
delight therein than in God? Or which of us have so manifested our love to God,
by our sorrow and grief for offending him, as we ought? Nay, have we not rather
manifested our greater love to the world, by our sorrowing and grieving more for
some worldly loss or cross, than for offending God by our sins? Or which of us
have so manifested our love to God, by being so zealous for his glory as we
ought? Nay, have we not rather expressed greater love to ourselves, in being more
hot and fiery in our own cause than in God's cause? And thus have I endeavoured
to satisfy your desires concerning the first commandment.
Neo. I beseech you, sir, proceed to do the like concerning the second
commandment, and first tell us how the first and second commandments differ
the one from the other. __________________________________________________________________
COMMANDMENT II.
Evan. Why, as the first commandment teaches us to have the true God for our
God, and none other; so the second commandment requireth that we worship this
true God alone, with true worship: and in this commandment likewise, there is a
negative part expressed in these words, "Thou shalt not make to thyself any
graven image," &c. And an affirmative part included in these words, "But thou
shalt worship me only and purely, according to my will, revealed in my word."
Neo. I pray you then, sir, begin with the affirmative part, and tell us what be the
means of God's worship, prescribed in his word.
Evan. If we look into the word of God, we shall find that the ordinary means and
parts of God's worship, are invocations upon the name of God, ministry and
hearing of the word of God, administration and receiving the sacraments, with all
helps and furtherances to the right performance of the same.
But to declare this more particularly, First of all, prayer both public and private is
required in God's word, as you may see, (1 Tim 2:8, Acts 2:21,22, Dan 6:10).
Secondly, Reading the word, or hearing it read, both publicly and privately, is
required in God's word, as you may see, (Rev 1:3, Deut 5:6). Thirdly, Preaching,
and hearing of the word preached, is required in the word of God, as you may
see, (2 Kings 4:2, 1 Thess 2:13). Fourthly, The administration and receiving the
sacrament is required in the word of God, as you may see, (Matt 3:6, 26:26, 1
Cor 10:16). Fifthly, Praising of God, in singing of psalms, both publicly and
privately, is required in the word of God, as you may see, (Col 3:16, James 5:13).
Sixthly, Meditation on the word of God is required in the word of God, as you
may see, (Psa 1:2, Acts 17:11). Seventhly, Conference about the word of God is
required in the word of God, as you may see, (Mal 3:16). And, Lastly, For the
better fitting and stirring us up to the right performance of these duties, religious
fasting, both in public and in private, is required in the word of God, as you may
see, (Joel 1:14, 2:15). And so also is a religious vow or free promise made to
God, to perform some outward work, or bodily exercise for some end, as you
may see, (Eccl 5:3,4). And thus have I shown you what be the means of God's
worship which he hast prescribed in his word.
Neo. I pray you, sir, then proceed to the negative part, and tell us what the Lord
forbiddeth in this commandment.
Evan. Well then, I pray you understand, that in this commandment is forbidden,
neglecting of prayer, as you may see, (Psa 14:4). And so also is absenting
ourselves from the hearing of the word preached, or any other ordinance of God,
when the Lord calls us thereunto, as you may see, (Luke 14:18-20). And so also
is our rejecting the sacrament of baptism, as you may see, (Luke 7:30). And so
also is our slighting the sacrament of the Lord's Supper, as you may see, (2 Chron
30:10). And so also is the slighting and omitting any of the other forenamed
duties, as you may see, (Psa 10:4, John 3:31, Isa 22:12-14). And so also is
praying to saints and angels, as you may see, (Isa 63:16, Rev 19:10). And so also
is the making of images for religious uses, as you may see, (Lev 19:4). And so
also is the representing God by an image, as you may see, (Exo 32:8,9). And so
also are all carnal imaginations of God in his worship, as you may see, (Acts
17:29). And so also is all will worship, or the worshipping of God according to our
own fancy, as you may see, (1 Sam 9:10,13, Col 2:23). And thus have I shown
unto you both what the Lord requireth, and what he forbiddeth in this
commandment, and now, neighbour Nomologista, I pray you, tell me whether
you keep it perfectly or no.
Nom. Yea, sir, I am persuaded that I go very near it. But, I pray you, sir, tell me
how you prove that all these duties are required, and all these sins forbidden in
this commandment?
Evan. For the proof of this, I pray you consider, that the worshipping of false
gods is flatly forbidden in the negative part of this commandment, in these words,
"Thou shalt not bow down thyself to them, nor serve, nor worship them," (Exo
20:5). And the worshipping of the true God is implied and expressed in these
words, (Matt 4:10), "Thou shalt worship the Lord thy God, and him only shalt
thou serve."
Nom. But sir, how do you prove that these duties which you have named are
parts of God's worship?
Evan. For answer hereunto, I pray you consider, that to worship God, is to tender
up that homage and respect that is due from a creature to a Creator; now, in
prayer we are said to tender up this homage unto him, and to manifest our
profession of dependence upon him for all the good we have, and acknowledge
him to be the Author of all good; and indeed prayer is such a great part of God's
worship, that sometimes, in Scripture, it is put for the whole worship of God. "He
that calls upon the name of the Lord shall be saved," (Rom 10:13); that is, he that
worships God aright: (Jer 10:25), "pour out thy wrath upon the heathen that know
thee not, and on the families that call not upon thy name," that do not pray, that
do not worship God.
And that hearing the word is a part of God's worship is manifest; because that in
hearing we do manifest our dependence upon God, for knowing his mind, and the
way to eternal life, every time we come to hear the word of God, if we know
what we do, we do thus much, we profess that we depend upon the Lord God for
the knowing of his mind, and the way and rule to eternal life; and besides, herein
we also come to wait upon God in the way of ordinance, to have that good
conveyed unto us by way of an ordinance, beyond what the thing itself is able to
do, and therefore this is worship. And that the receiving the sacrament is a part of
God's worship, is manifest, in that when we come to receive these holy signs and
seals, we come to present ourselves before God, and come to God for a blessing,
in communicating unto us some higher good than possibly those creatures that we
have to deal with, are able of themselves to convey to us; we come to God to
have communion with him, and that we might have the blessing of the covenant
of grace conveyed unto us through these things: and therefore when we come to
be exercised in them, we come to worship God. The like we might say of the rest
of the duties before mentioned, but I hope this may suffice to satisfy you that
they are parts of God's worship.
Nom. But, sir, you know that in this commandment there is nothing expressly
forbidden but the making and worshipping of images, and therefore I question
whether all those other sins that you have named be likewise forbidden.
Evan. But thou must know, that when the Lord condemneth the chief, or greatest
and most evident kind of false worship, namely, the worship of God at, or by
images, it is manifest that he forbids also the other kinds of false worship, seeing
this is the head and fountain of all the rest; wherefore, whatsoever worships are
instituted by men or do any way hinder God's true worship, they are contrary to
this commandment.
Nom. Well, sir, though that these things be so, yet for all that, I am persuaded I
go very near the keeping of this commandment; for I do constantly perform the
most of these duties, and am not guilty of doing the contrary.
Evan. But thou must know, that for the worshipping of God aright, it is not only
required that we do the good which he commands, and avoid the evil which he
forbids, but also, that we do it in obedience to God, to show that we acknowledge
him alone to be the true God, who has willed this worship to be thus done unto
him; so that, as I told you before, the word of God must not only be the rule of
our actions, but also the reason of them: we must do all things which are delivered
and prescribed in the ten commandments, even for the love we bear to God, and
for the desire we have to worship him: for except we so do them, we do them not
according to the sentence and prescript of the law, neither do we please God
therein. Wherefore though you have prayed and heard the word of God, and
received the sacrament, and done all the rest of the forenamed duties, yea, and
though you have not done the contrary, yet if all this has been either because the
laws of the kingdom require it, or in mere obedience to any superior, or to gain
the praise and esteem of men, or if you have any way made yourself your highest
end, you have not obeyed nor worshipped God therein; for, says a judicious
writer, "If any man shall observe these things in mere obedience to the king's
laws, or thereby to please holy men, and not through an immediate reverence of
that heavenly Majesty who has commanded them, that man's obedience is
non-obedience; his keeping these laws is no keeping them"; because the main
thing here intended is neglected, which is the setting up God in his heart; and that
which is most of all abhorred is practised, viz: the "fear of God taught by the
precepts of men," (Isa 29:13). And to this purpose that worthy man of God has
this saying, "Take heed, says he, that the praises of men be not the highest end
that thou aimest at; for if it be, thou worshippest men, thou dost make the praise
of men to be thy god; for whatsoever thou dost lift up in the highest place, that is
thy god, whatsoever it be; wherefore, if thou liftest up the praise of men, and
makest that thy end, thou makest that thy god, and so thou art a worshipper of
men, but not a worshipper of God." [Mayer's Catechism.]
Again, says he, "Take heed of making self thy end. That is, take heed of aiming
at thine own peace, and satisfying thine own conscience in the performance of
duties." It is true, says he, when we perform duties of God's worship, we may be
encouraged thereunto by the expectations of good to ourselves, yet we must look
higher, we must look at the honour and praise of God; it is not enough to do it
merely to satisfy conscience; thy main end must be, that thou mayest, by the
performance of the duty, be fitted to honour the name of God, otherwise we do
them not for God but for ourselves, which the Lord condemns, (Zech 7:5,6). And
now, neighbour Nomologista, I pray you, let me ask you once again, whether you
think you keep this commandment perfectly or no.
Nom. No, believe me, sir, I do now begin to fear I do not.
Evan. If you make any question of it, I would entreat you to consider with
yourself, whether you have not gone to the church on the Lord's day to hear the
word of God, and to receive the sacrament, and do other duties, because the laws
of the kingdom require it, or because your parents or masters have required it, or
because it is a custom to do so, or, because you conceive it to be a credit for you
to do so. And I pray you also to consider, whether you have not abstained from
worshipping of images, and other such idolatrous and superstitious actions which
the Papists use, merely because the laws of the land wherein you live do
condemn such things. And I pray you also consider whether you have not been
sometimes zealous in prayer in the presence and company of others, to gain their
praise and approbation; have you not desired that they should think you to be a
man of good gifts and parts? And have you not in that regard endeavoured to
enlarge yourself? And have you not sometimes performed duties merely because
otherwise conscience would not let you be quiet? And have you not sometimes
fasted and prayed, and humbled yourself, merely or chiefly in hopes that the Lord
would, for your so doing, prevent or remove some judgment from you, or grant
you some good thing which you desire? Now, I beseech you, answer me truly
and plainly, whether you do not think you have done so.
Nom. Yea, believe me, sir, I think I have.
Evan. Then have you in all these things honoured and worshipped your parents,
your masters, your magistrates, your neighbours, your friends, and yourself, as so
many false gods, instead of the true God; and therein have been guilty of a breach
of the second commandment.
Neo. I pray you, sir, proceed to speak of the third commandment, as you have
done of the first and second; and first, tell us how the second and third
commandments differ. __________________________________________________________________
The Marrow of Modern Divinity - Part Second
COMMANDMENT III.
Evan. Why, as the Lord in the second commandment doth require that we
worship him alone by true means, so does he in the third commandment require
that we use the means of his worship after a right manner, that so they may not
be used in vain, (Matt 15:9). And in this commandment likewise, there is a
negative part expressed in these words, "Thou shalt not take the name of the Lord
thy God in vain." And that is, thou shalt not profane it, by using my titles,
attributes, ordinances, works, ignorantly, irreverently, or after a formal,
superstitious manner. And an affirmative part, included in these words, "But thou
shalt sanctify my name," (Isa 8:13); by using my titles, attributes, ordinances,
works, and religion, with knowledge, reverence, and after a spiritual manner,
(John 4:24).
Neo. I pray you, sir, begin with the affirmative part, and first tell us what the
Lord requires in this commandment.
Evan. The Lord in this commandment doth require, that we sanctify his name in
our hearts, with our tongues, and in our lives, by thinking, conceiving, speaking,
writing, and walking, so as becomes the excellency of his titles, attributes,
ordinances, works, and religion.
Neo. And how are we to sanctify the name of the Lord in regard to his titles?
Evan. By thinking, conceiving, speaking, and writing holily, reverently, and
spiritually of his titles, Lord and God, (Deut 28:58). And this we do when we
meditate on them, and use them in our speeches and writings with an inward
spiritual fear and trembling, to the glory of God and good of men, (Jer 5:22).
Neo. And how are we to sanctify the name of the Lord, in regard of his
attributes?
Evan. By thinking, conceiving, speaking, and writing holily, reverently, and
spiritually of his power, wisdom, justice, mercy, and patience, (Psa 104:1,
103:6,8). And this we do when we think, speak, and write of them after a careful,
reverent, and spiritual manner, and apply them to such good uses for which the
Lord has made them known, (Psa 37:30).
Neo. And in which of God's ordinances are we to sanctify his name?
Evan. In every one of his ordinances, and especially in the three great ordinances,
prayer, preaching, and hearing the word, and administering and receiving the
sacraments.
Neo. And how are we to sanctify the name of the Lord in prayer?
Evan. In prayer we are to sanctify the name of the Lord in our hearts, and with
our tongues, in calling upon his name after a holy, reverent, and spiritual manner;
and this we do when our prayers are the speech of our souls, and not of our
mouths only; and that is, when in prayer we lift up our hearts unto God, (Psa
25:1); and pour them out unto him, (Psa 62:8); and when we pray with spirit, and
with understanding also, (1 Cor 14:15); and with humility, (Gen 18:27, 32:10,
Luke 18:13); and with fervency of spirit, (James 5:16); and out of a sense of our
own wants, (James 1:5) and with a special faith in the promises of God, (Matt
21:22).
Neo. And how are you ministers to sanctify the name of the Lord in preaching his
word?
Evan. We are to sanctify the name of the Lord in our hearts, and with our
tongues, in preaching after a holy, reverent, and spiritual manner; and this we do
when the word is preached, not only outwardly, by the body, but also inwardly
with the heart and soul: when the heart and soul preaches, then is the ministry of
the word, on the minister's part, used after an holy and spiritual manner, and that
is, when we preach in demonstration of the Spirit, (1 Cor 2:4); and in sincerity, (2
Cor 2:17); and faithfully without respect of persons, (Deut 33:9); and with
judgment and discretion, (Matt 24:49); and with authority and power, (Matt
7:29); and with zeal to God's glory, (John 7:18); and with a desire of the people's
salvation, (2 Cor 11:2).
Neo. And how are we hearers to sanctify the name of the Lord in hearing his
word?
Evan. In hearing it after an holy, reverent, and spiritual manner; and this you do
when your heart and soul hears the word of God; and that is when you set
yourselves in the presence of God, (Acts 10:33); and when you look upon the
minister as God's messenger or ambassador, (2 Cor 5:20), and so hear the word
as the word of God, and not as the word of man, (1 Thess 2:13); with reverence
and fear, (Isa 66:2); and with a ready desire to learn, (Acts 17:11); and with
attention, (Acts 8:6); and with alacrity, without wearisomeness or sleepiness,
(Acts 20:9).
Neo. And how are you ministers to sanctify the name of the Lord in administering
the sacraments?
Evan. By administering them after an holy, reverent, and spiritual manner; and
that is, when we administer them with our hearts or souls, according to Christ's
institution, (Matt 26:26); to the faithful in profession at least, (1 Cor 10:16); and
with a hearty desire that may become profitable to the receivers.
Neo. And how are we to sanctify the name of the Lord in receiving the
sacraments?
Evan. This we do when we rightly and seriously examine ourselves aforehand, (1
Cor 11); and rightly and seriously mind and consider of the sacramental union of
the sign, and the thing signified, and do in our hearts perform those inward actions
which are signified by the outward actions. (Acts 8:37,38, 1 Cor 10:6)
Neo. And how are we to sanctify the name of the Lord in regard of his works?
Evan. In thinking and speaking of them after a wise, reverent, and spiritual
manner; and this we do when we meditate and make mention, in our speeches
and writings, of the inward works of God's eternal election and reprobation, with
wonderful admiration of the unsearchable depths thereof, (Rom 11:33,34); and
when we meditate in our hearts of the works of God's creation and
administration, and make mention of them in our words and writings, so as that
we acknowledge therein his wisdom, power, and goodness, (Rom 1:19,20, Psa
19:1); and acknowledging the workmanship of God therein, do speak honourably
of the same, (Psa 139:14, Gen 1:31).
Neo. And how are we to sanctify the name of the Lord in regard of his religion?
Evan. By holy profession of his true religion, and a conversation answerable
thereunto, to the glory of God, the good of ourselves and others, (Matt 5:16, 1
Peter 2:12).
Neo. And, sir, are we not also to sanctify the name of God by swearing thereby?
Evan. Yea, indeed, that was well remembered; we are to sanctify the name of the
Lord in our hearts, and with our tongues in swearing thereby, after a holy,
religious, and spiritual manner; and this we do when the magistrate requires an
oath of us by the order of justice, that is, not against piety or charity, (Gen 43:3, 1
Sam 24:21,22); and when we swear in truth, (Jer 4:2); that is, when we are
persuaded in our conscience the thing we swear is truth, and swear simply and
plainly, without fraud or deceit, (Psa 15:4, 24:4); and when we swear in
judgment, that is, when we swear with deliberation, well considering both the
nature and greatness of an oath, viz: that God is thereby called to witness the
truth, and judge and punish us if we swear falsely, (Gal 1:20, 2 Cor 1:23); and
when we swear in righteousness, that is, when the thing we swear is lawful and
just, and when our swearing is, that God may be glorified, (Josh 7:19); our
neighbour satisfied, controversies ended, (Heb 6:16); our own innocency cleared,
(Exo 22:11); and our duty discharged, (1 Kings 8:31).
Neo. Well, sir, now I pray you, proceed to the negative part, and tell us what the
Lord forbiddeth in this commandment.
Evan. As the Lord in the affirmative part of this commandment doth require that
we sanctify his name in our hearts, with our tongues, and in our lives, by thinking,
conceiving, speaking, writing, and walking, so as becomes the excellency of his
titles, attributes, ordinances, and religion; so doth he in the negative part thereof
forbid the profanation of his name, by doing the contrary.
Neo. Well then, sir, I pray you first tell us how the titles of God are profanely
abused.
Evan. They are profanely abused divers ways; as first, by thinking irreverently of
them, or using them in our common talk, or in our writings, after a rash, careless
and irreverent manner, (Psa 50:22, Rom 1:21); as when in foolish admiration we
say, Good God! Good Lord! Lord have mercy on us, what a thing is this? and the
like; or when by the way of idle wishes or imprecations we say, "The Lord be my
judge!" (Gen 16:5); or, I pray God I may never stir, if such a thing be not so, and
the like; or when by way of vain swearing, we mingle our speeches, and fill up
our sentences with needless oaths, as, Not so, by my faith! and the like, (Matt
5:34, James 5:12); or when by way of jesting, or after a formal manner we say,
God be thanked, God speed, God's name be praised, and the like, (2 Sam 23:21).
Neo. And I pray you, sir, how are the attributes of God profanely abused?
Evan. The attribute of God's power is profanely abused, either by calling it into
question, (2 Kings 7:2), or by thinking, speaking, or writing of it carnally,
carelessly, or contemptuously, (Psa 12:4, Exo 5:2). And the attribute of God's
providence is abused either by murmuring thereat in our hearts, (Deut 15:9), or
by speaking grudgingly against it under the name of fortune or chance, in saying,
What a misfortune was this! What a mischance was that! and the like. (Deut 1:27,
1 Sam 6:9) And the attribute of God's justice is profanely abused, either by
thinking or saying, that God likes sin or wicked sinners, (Psa 50:21, Mal 3:15).
And the attribute of God's mercy is profanely abused, either in presuming to sin,
upon hopes that God will be merciful, or by speaking basely and contemptuously
thereof, as when we say, speaking of some trifling thing, It is not worth
God-a-mercy. And the attribute of God's patience is profanely abused by thinking
or saying upon occasion of his forbearance to punish for a time, that he will
neither call us to an account, nor punish us for our sins. (Rom 2:4)
Neo. Now, sir, I pray you proceed to show how God's name is profanely abused
in his ordinances; and first of all begin with prayer.
Evan. God's name is profanely abused in prayer, either by praying ignorantly,
without the true knowledge of God and his will, (Acts 17:23, Matt 20:22); or
when we pray with the mouth only, and not with the desires of our hearts
agreeing with our words, (Hosea 3:14, Psa 78:36); and when we pray drowsily
and heavily without fervency of spirit, (Matt 26:41); and when we pray with
wandering worldly thoughts, (Rom 12:12); and when we pray with any conceit of
our own worthiness, (Luke 18:9,11); and when we pray without faith in the
promises of God, (James 1:6).
Neo. And how is God's name profanely abused in hearing or reading his word?
Evan. God's name is hereby abused, when we hear it or read it, and do not
understand it, (Acts 8:30); and when we hear it only with the outward ears of our
bodies, and not also with the inward ears of our heart and soul; and this we do
when we read it or hear it with our hearts full of wandering thoughts, (Eze 33:30);
and we read it, or hear it with dull, drowsy, and sleepy spirits; and when in
hearing of it we rather conceive it to be the word of a mortal man that delivers it;
than the word of the great God of heaven and earth, (1 Thess 2:13); and when
we do not with our hearts believe every part and portion of that word which we
read or hear, (Heb 4:2); and when we do not humbly and heartily subject
ourselves to what we read or hear, (2 Kings 22:19, Isa 62:2).
Neo. And how is the Lord's name profanely abused in receiving the sacrament of
the Lord's supper?
Evan. This we do when we either through want of knowledge cannot examine
ourselves, or through our own negligence do not examine ourselves, before we eat
of that bread, and drink of that cup, (1 Cor 11:28); and when we, in the act of
receiving, do not mind the spiritual signification of the sacrament, but do either
terminate our thoughts in the elements themselves, or else suffer them to rove and
run out to some other object, (Luke 22:19); and when, after receiving, we do not
examine ourselves what communion we have had with Christ in that ordinance,
nor what virtue we have found flowing out from Christ into our own souls, by
means of that ordinance, (2 Cor 13:5).
Neo. And how is the name of the Lord profanely abused in taking of an oath?
Evan. This we do, when we call the Lord to be a witness of vain and frivolous
things, by our usual swearing in our common talk, (Hosea 4:2, Jer 23:10); and
when we call God to be a witness of our furious anger and wicked purpose, as
when we swear we will be revenged on such a man, and the like, (1 Sam 14:39,
25:34); and when we call God to be a witness to our swearing falsely, (Lev 19:12,
Zech 5:4); and when we swear by the mass, or by our faith, or troth, or by the
rood, or by anything else that is not God, (Jer 5:7, Matt 5:34-37).
Neo. And how is the name of God profanely abused as touching his works?
Evan. When we either take no notice of his works at all, or when we think and
speak otherwise of them than we have warrant from his word to do; as when we
do not speak of the inward works of God's election and reprobation, and are
called thereunto, and when we murmur and cavil thereat, (Rom 9:20); and when
we either do not at all mind the works of his creation and administration, or do
not take occasion thereby to glorify the name of God, (Psa 19:1, Rom 1:21).
Neo. And how is the name of God profanely abused in respect of his religion?
Evan. When our conversation is not agreeable to our profession, (2 Tim 3:5); and
that either when in respect of God it is but hypocrisy, or in respect of men we
walk offensively; for if we live scandalously in the profession of religion, we
cause the name of God to be profaned by them that are without, (Rom 2:24), and
become stumbling blocks to our weak brethren, (Rom 14:13).
And now, neighbour Nomologista, I pray you, tell me whether you think you
keep this commandment perfectly or no.
Nom. Sir, to tell you the truth, I had not thought that the name of God had
signified any more than his titles, Lord and God.
Evan. Aye, but you are to know that the name of God in Scripture signifies all
those things that are affirmed of God, or any thing whatsoever it is, whereby the
Lord makes himself known to men.
Nom. Then believe me, sir, I have come far short of keeping this commandment
perfectly, and so does every man else, I am persuaded.
Evan. I am of your mind, for where is the man that hath and doth so meditate on
God's titles, and use them in his speeches and writings, with such reverence, fear
and trembling, as he ought? Or what man is he that can truly say, he never in all
his life thought on them, or used them in his common talk, either rashly,
carelessly, or irreverently? I am sure, for my own part, I cannot say so; for, alas!
in the time of mine ignorance, I used many times to say, by way of foolish
admiration, Good Lord! Good God! Lord have mercy on me, what a things is
this? Yea, and I also many times used to say, I pray God I may never stir if such
a thing be not so! Yea, and I have divers times said, The Lord be with you, and
speed you! and, The Lord's name be praised! after a formal cursory manner, my
thoughts being exercised about something else all the while.
And where is the man that has always thought, conceived, spoken, and written so
holily, reverently, and spiritually, of the Lord's power, wisdom, justice, mercy,
and patience, as he ought? Nay, what man is he that can truly say, he never in all
his life called the attribute of the Lord's power into question, nor ever murmured
at any act or passage of God's providence, nor ever presumed to sin, upon hopes
that God would be merciful unto him? I am sure I cannot truly say so.
And where can we find the man that can truly say, he has always read and heard
the word of God after a holy, reverent, and spiritual manner? Nay, where is the
man that has not sometimes both heard it and read it after a formal, cursory, and
unprofitable manner? Is there any man that can truly say he has always perfectly
understood whatsoever he has read and heard--and that has not sometimes heard
more with the outward ears of his body, than with the inward ears of his heart
and soul--and that was never dull and drowsy, if not sleepy, in the time of
hearing and reading--and that had never a worldly, nor wandering thought to
come in at that time--and that never had the least doubting or questioning the
truth of what he had read or heard? I am sure, for my own part, I have been
faulty many of these ways.
And is it possible to find a man that can truly say, he has always called upon the
name of the Lord after a holy, reverent, and spiritual manner, or has not rather
many times prayed after a carnal, unholy, or sinful manner? Where is the man
that has always had a perfect knowledge of God and of his will in prayer, and
whose heart has always gone along with his words in prayer, and that never was
drowsy nor heavy, never had wandering thoughts in prayer, and that never had
the least conceit that God would grant him anything for his prayer's sake, and that
never had the least doubting or question in his heart, whether God would grant
him the thing he asked in prayer. I am sure, for my own part, I can scarce clear
myself from any of these.
And can any man truly say he has always received the sacrament after a holy,
reverent, and spiritual manner? Nay, has not every man rather cause to
acknowledge the contrary? Is there a man to be found that has always seriously
and rightly examined himself beforehand, and that has always, rightly, with his
heart, performed all those inward actions that are signified by the outward; or has
not every man and woman rather cause to confess, that either for want of
knowledge, or through their own negligence, they have not so examined
themselves as they ought, nor so actuated their faith, nor minded the spiritual
signification of the outward elements, in the time of receiving the sacrament as
they ought, nor so examined themselves, after receiving, what benefit they have
got to their soul thereby? I am sure I have cause to confess all this.
And where shall we find a man that has always sanctified the name of the Lord in
his heart, and with his tongue, by swearing after a holy, religious, and spiritual
manner; or rather, have not most men that have been called to take an oath,
profaned the name of the Lord, either by swearing ignorantly, falsely, maliciously,
or from some base and wicked end? And I think it is somewhat hard to find a
man that never in all his life did swear, either by his faith, or by his troth, by the
mass, or by the rood. I am sure I am not the man; and he is a rare man that can
truly say, he has always sanctified the name of God in his heart, and with his
tongue, by admiring and acknowledging the wisdom, power, and goodness of God
manifested in his works, for it is to be feared that most men do either take no
notice at all of the works of God, or else do think and speak of them otherwise
than the word of God warrants them to do. I am sure I am one of these most.
And he is a precious man that has always so sanctified the name of the Lord, by a
holy and unblamable conversation as he ought; for, alas! many professors of
religion, by their fruitless and offensive walking, do either cause the enemies of
God to speak evil of the way of God, or else do thereby cause their weak brother
to stumble: it is well if I never did so: and thus have I also endeavoured to satisfy
your desires concerning the third commandment.
Neo. I beseech you, sir, proceed to speak of the fourth commandment as you
have done of the other three. __________________________________________________________________
COMMANDMENT IV.
Evan. Well, then, I pray you consider, that as the Lord in the third commandment
doth prescribe the right manner how he will be worshipped, so doth he in the
fourth commandment, set down the time when he will be most solemnly
worshipped, after the right manner; and in this commandment there is an
affirmative part, expressed in these words, "Remember the Sabbath day to keep it
holy," &c.: that is, remember that the seventh day in every week be set apart
from worldly things and business, and be consecrated to God by holy and
heavenly employments; and a negative part, expressed also in these words, "In it
thou shalt not do any work," &c. That is, thou shalt not on that day do any such
thing or work as doth any way hinder thee from keeping an holy rest unto God.
Neo. I pray you, sir, begin with the affirmative part, and first tell us what the
Lord requires of us in this commandment.
Evan. In this fourth commandment the Lord requires that we finish all our works
in the space of six days, (Deut 5:13), and think on the seventh day before it
come, and prepare for it, (Luke 23:54), and rise early on that day in the morning,
(Psa 92:2, Mark 1:35,38,39). Yea, and the Lord requires that we fit ourselves for
the public exercises by prayer, reading, and meditation, (Eccl 5:1, Isa 7:10); and
that we join with the minister and people publicly assembled, with assent of mind,
and fervency of affection in prayer, (Acts 2:42); in hearing the word read and
preached, (Acts 13:14,15,44); in singing of Psalms, (1 Cor 14:15,16, Col 3:16); in
the sacrament of baptism, (Luke 1:58,59); and in the sacrament of the Lord's
Supper, so often as it shall be administered in that congregation whereof we are
members, (1 Cor 11:26).
Then afterwards, when we come home, the Lord requires that we seriously
meditate on that portion of the word of which we have heard, (Acts 17:11), and
repeat it to our families, (Deut 6:7), and confer of it with others, if there be
occasion, (Luke 24:14,17); and that we crave his blessing when we have done all
this, (John 17:17).
Neo. And is this all that the Lord requires us to do on that day?
Evan. No; the Lord also requires that we do works of mercy on that day, as to
visit the sick, and do them what good we can, (Neh 8:12, Mark 3:3-5), and
relieve the poor and needy, and such as be in prison, (Luke 13:16), and labour to
reconcile those that be at variance and discord, (Matt 5:9).
And the Lord doth permit us to do works of instant necessity on that day, as to
travel to places of God's worship, (2 Kings 4:23); to heal the diseased, (Hosea
6:6, Matt 12:7,12); to dress food for the necessary preservation of our temporal
lives, (Exo 1:1); to tend and feed cattle, (Matt 12:11); and such like.
Neo. I pray you, sir, proceed to the negative part, and tell us what the Lord
forbiddeth in this commandment.
Evan. In this commandment the Lord forbiddeth idleness or sleeping more on the
Lord's day in the morning, than is of necessity, (Matt 20:6); and he also
forbiddeth us to labour in our particular callings, (Exo 16:28-30); and he also
forbiddeth us to talk about our worldly affairs and business on that day, (Amos
8:5, Isa 58:13); and he also forbiddeth us to travel any journey about our worldly
business on that day, (Matt 24:20); or keep any fairs or markest on that day,
(Neh 13:16,17); or to labour in seed time and harvest on that day. In a word, the
Lord on that day forbiddeth all worldly works and labours, except works of
mercy and instant necessity, which were mentioned before. And thus have I also
declared, both what the Lord requires and what he forbids in the fourth
commandment. And now, neighbour Nomologista, I pray you tell me, whether
you think you keep it perfectly or no.
Nom. Indeed, sir, I must confess, there is more both required and forbidden in
this commandment than I was aware of; but yet I hope I go very near the
observing and doing of all.
Neo. But, sir, is the bare observing and doing of these things sufficient for
keeping of this commandment perfectly?
Evan. Oh no! the first commandment must be understood in all the rest, that is,
the obedience to the first commandment must be the motive and final cause of
our obedience to the rest of the commandments, otherwise it is not the worship of
God, but hypocrisy, as I touched before; wherefore, neighbour Nomologista,
though you have done all the duties the Lord requires in this commandment, and
avoided all the sins which he forbids, yet, if all this has been from such grounds,
and to such ends, as I told you of in the conclusion of the second commandment,
and not for the love you bear to God, and the desire you have to please him, you
come short of keeping this commandment perfectly.
Neo. Sir, whatsoever he does, I am sure I come far short not only in this point,
but in divers others; for though it is true, indeed, I am careful to finish all my
worldly business in the space of six days, yet, alas! I do not so seriously think on
and prepare for the seventh day as I ought; neither do I many times rise so early
on that day as I ought; neither do I so thoroughly fit and prepare myself by prayer
and other exercises beforehand as I ought; neither do I so heartily join with the
minister and people, when I come to the assembly, as I ought, but am subject to
many wandering worldly thoughts and cares even at that time. And when I come
home, if I do either meditate, repeat, pray, or confer, yet, alas! I do none of these
with such delight or comfort as I ought; neither have I been so mindful nor careful
to visit the sick, and relieve the poor, as I ought: neither can I clear myself from
being guilty of doing more worldly works or labours on that day, than the works
of mercy and instant necessity. The Lord be merciful unto me! I pray you, sir,
proceed to speak of the fifth commandment, as you have done of the rest. But
first of all, I pray, tell us what is meant by father and mother. __________________________________________________________________
The Marrow of Modern Divinity - Part Second
COMMANDMENT V.
Evan. By father and mother is meant, not only natural parents, but others also
that are our superiors, either in age, in place, or in gifts, (2 Kings 5:13, 6:21,
13:14).
Neo. And why did the Lord use the name of father and mother to signify and
comprehend all other superiors?
Evan. Because the government of fathers is the first and most ancient of all
others; and because the society of father and mother is that from whom all other
societies do come.
Neo. And are the duties of inferiors towards their superiors only here intended?
Evan. No, but also of superiors towards their inferiors, and of equals amongst
themselves; so that the general duty required in the affirmative part of this fifth
commandment, "Honour thy father and thy mother," &c., is, that every man,
woman, and child, be careful to carry themselves as becomes them in regard to
that order God hath appointed amongst men, and that relation they have to
others, either as inferior, superior, or equal.
Neo. I pray you, sir, proceed to the particular handling of these things; and first
tell us what is the duty of children towards their parents.
Evan. Why, the Lord in this commandment doth require, that children do
reverence their parents, by thinking and esteeming highly of them, (Gen 31:35);
and by loving them dearly, (Gen 46:29); and by fearing them in regard of their
authority over them, (Lev 19:3). And this inward reverent esteem of them is to be
expressed by their outward reverent behaviour towards them, (Gen 48:12). And
this outward reverent behaviour is to be expressed in giving them reverent titles,
(Gen 31:35), and by bowing their bodies before them, (1 Kings 2:19), and by
embracing their instructions, (Prov 1:8), and by submitting patiently to their
corrections, (Heb 12:9), and by their succouring and relieving of them in case of
want and necessity, (Gen 47:12), and by making their prayers unto God for them,
(1 Tim 2:12).
Neo. And, sir, what be the duties of parents towards their children?
Evan. Why, the Lord in this commandment does require, that parents be careful
to bring their children, with all convenient speed, in due order, to be admitted into
the visible church of God by baptism, (Luke 1:59); and that they, according to
their ability, do yield and give unto their children such competent food, clothing,
and other necessaries, as are fit for them, (Matt 7:9,12, 1 Tim 5:8).
And that they train them up in learning, instruct them in religion, and endeavour
to sow the seeds of godliness in their hearts, so soon as they be able to speak, and
have the use of reason and understanding, (Deut 4:10, 6:7,20,21). And that they
be careful to check and rebuke them when they do amiss, (Prov 31:2); and that
they be careful seasonably to correct their faults, (Prov 13:24, 19:18); and that
they be careful in time to train them in some honest calling, (Gen 4:2); and that
they be careful to bestow them in marriage in due time, (Jer 29:6, 1 Cor 7:36,38);
and that they be careful to lay up something for them, as their ability will suffer,
(Prov 19:14, 2 Cor 12:14); and that they be earnest with God in prayer, for a
blessing upon their children's souls and bodies, (Gen 48:15,16).
Neo. And what be the duties of servants towards their masters?
Evan. Why, the Lord in this commandment doth require, that servants have an
inward, high, and reverent esteem of their masters, (Eph 6:5- 7); yea, and that
they have in their hearts a reverent awe and fear of them, (1 Peter 2:18); and this
reverence and fear they are to express by their outward reverent behaviour
towards them, both in word and deed, as by giving them reverent titles, (2 Kings
5:23,25), and by an humble, submissive countenance and carriage, either when
their masters speak to them, or they speak to their masters, (Gen 24:9, Acts
10:7); and by yielding of sincere, faithful, willing, painful, and single- hearted
service to their masters in all they go about, (Col 3:22, Titus 2:10); and by a meek
and patient bearing of those checks, rebukes, and corrections which are given to
them, or laid upon them by their masters, without grudging stomach, or sullen
countenance, though the master do it without just cause, or exceed in the
measure, (1 Peter 2:18,20); and by being careful to maintain their master's good
name, in keeping secret those honest intents which he would not have disclosed;
and, as much as may be, to hide and cover their master's wants and infirmities,
not blazing them abroad, (2 Sam 15:13, 2 Kings 6:11).
Neo. And what is the duty of masters towards their servants?
Evan. Why, the Lord in this commandment doth require, that masters be careful
to choose unto themselves religious servants, (Psa 101:6); and that they do
instruct them in religion and the ways of godliness, (Gen 18:19); and that they be
careful to bring them to the public exercises, (Josh 24:15); and that they do daily
pray with them and for them, (Jer 10:24); and that they do yield and give unto
them meat, drink, and apparel fitting for them, (Deut 24:14,15); and that they see
to them that they follow the works of their callings with diligence, (Prov 31:27);
and that they be careful to instruct them, and give them direction therein, (Exo
35:34); and that they be careful to give them just reproof and correction for their
faults, (Prov 29:29, 19:29); and that they look carefully unto them when they are
sick, (Matt 8:5,6).
Neo. And what is the duty of wives towards their husbands?
Evan. Why, the Lord in this commandment doth require, that wives do carry in
their hearts an inward opinion and esteem for their husbands, (Eph 5:33); the
which they are to express in their speeches, by giving them reverent titles and
terms, (1 Peter 3:6); and in their countenance and behaviour, by their modesty,
shamefacedness, and sobriety, (1 Tim 2:9); and in being willing to yield
themselves to be commanded, governed and directed by their husbands in all
things honest and lawful, (Gen 31:4,16,17, 2 Kings 4:22); and they are also
required to love their husbands, (Titus 2:4), and to express their love by their
chastity and faithfulness to their husbands, both in body and mind, (Titus 2:5, 1
Tim 3:11); and by their using the best means they can to keep their husbands'
bodies in health, (Gen 27:9). They are also required to be helpful to them in the
government of the family, and to be provident for their estate, by exercising
themselves in some profitable employment, (Prov 31:13,15,19); and they are also
required to stir up their husbands to good duties, and join with them in the
performance of them, (2 Kings 4:9,10); and to pray for them, (1 Tim 2:12).
Neo. And what is the duty of husbands towards their wives?
Evan. Why, the Lord in this commandment requires that husbands be careful to
choose religious wives, (2 Cor 6:14); and that they dwell with them as men of
knowledge, (1 Peter 3:7); and that they cleave unto them with true love and
affection of heart, (Col 3:19); yea, and that they content themselves only with the
love of their own wives, and keep themselves only to them both in mind and
body, (Prov 5:19,20); they are also to be careful to maintain their authority over
them, (Eph 5:23); and to live cheerfully and familiarly with them, (Prov 5:19);
and to be careful to provide all things needful and fitting for their maintenance, (1
Tim 5:8); and to teach, instruct, and admonish them, as touching the best things,
(1 Sam 1:8); and to pray with them and for them, (1 Peter 3:7); and to endeavour
to reform and amend what they see amiss in them, by seasonable and loving
admonition and reproof, (Gen 30:2); and wisely and patiently to bear with their
natural infirmities, (Gal 6:2).
Neo. And what is the duty of subjects towards their magistrates?
Evan. Why, the Lord in this commandment doth require, that subjects do think
and esteem reverently of their magistrates, (2 Sam 10:16,17); and that they carry
in their hearts a reverent awe and fear of them, (Prov 24:21); the which they are
to express by their outward reverent behaviour towards them, both in word and
deed, (2 Sam 9:6,8); and by an humble, ready, and willing submitting of
themselves to their commands, either to do, or to suffer, (1 Peter 2:13); and by
yielding a loyal and sound-hearted love to them, in not shrinking from them when
they have need, but defending them with their goods, bodies, and lives, if
occasion require, (2 Sam 18:3, 21:27); also they are required to make their
prayers unto God for them, (1 Tim 2:12).
Neo. And what is the duty of magistrates towards their subjects?
Evan. Why, the Lord in this commandment doth require, that magistrates be
careful to establish good laws in their kingdoms, and good orders among their
subjects, (2 Kings 18:4, Rom 12:17); and that they be careful to see them duly
and impartially executed, (Jer 38:4,6, Rom 13:3,4); and that they be careful to
provide for the peace, safety, quietness, and outward welfare of their subjects,
(Rom 13:4, 1 Tim 2:2), and not to oppress them with taxations and grievances, (1
Kings 12:14).
Neo. And what duties are people to perform towards their minister?
Evan. Why, the Lord in this commandment doth require, that the people have
their minister in reverent account and estimation, (1 Cor 4:1); and that they
humbly and willingly yield themselves to be taught and directed in their spiritual
affairs by him, (Heb 13:17); and that they pray for him, that the Lord would
enable him to do his duty, (Rom 15:30,31); and that they do their best to defend
him against the wrongs of wicked men, (Rom 16:4); and that they yield unto him
double honour, that is, both singular love for their work's sake, and sufficient
maintenance, both in regard of his person and calling, (1 Tim 5:17,18, Gal 4:15).
Neo. And what is the duty of a minister towards the people?
Evan. Why, the Lord in this commandment doth require, that ministers do
diligently and faithfully preach the pure word of God unto their people, both in
season and out of season, (1 Cor 9:16, 2 Kings 4:2); and that they do so truly and
plainly expound the same, that the people may understand it, and that they pour
out their souls to God in prayer, for the spiritual good of the people, (1 Thess
1:2); and they go before the people, as a pattern of imitation to them, in all
holiness of conversation, (Phil 4:9).
Neo. And what is the duty of equals?
Evan. Why, the Lord in this commandment doth require, that equals regard the
dignity and worth of each other, and carry themselves modestly one towards
another, and in giving honour to one before another, (Eph 5:21, Rom 12:10). And
thus having showed you the duties required in this commandment, I pray you,
Nomologista, tell me whether you think you have kept it perfectly or no.
Nom. Sir, though I have not kept it perfectly, yet I am persuaded I have gone
very near it; for when I was a child, I loved and reverenced my parents, and was
obedient unto them; and when I was a servant, I reverenced and feared my
master, and did him faithful service; and since I became a man, I have, I hope,
carried myself well towards my wife, and towards my servants; yea, and done my
duty both to magistrates and ministers.
Evan. Aye, but I must tell you, the Lord doth not only require you to do them,
but also that you do them in obedience unto him; that is, in conscience to God's
commandment, or for his sake, even because he requires it. Therefore, although
you did your duty to your parents, when you were a child, and to your master
when you were a servant, yet if you did it either for the praise of men, or for fear
of their corrections, or to procure a greater portion, or greater wages, and not
because the Lord says, (Eph 6:4), "Children, obey your parents in the Lord"; and
because he says to servants, "Whatsoever you do, do it heartily, as to the Lord,
and not unto men," you have not in so doing kept this commandment; and though
you have loved your wife, and every way carried yourself well towards her, yet if
it have been either because she is come of rich parents, or because she is
beautiful, or because she brought you a good portion, or because she some way
serves and pleases you after the flesh, and not because the Lord says, (Eph 5:25),
"Husbands, love your wives"; you have not therein kept this commandment: and
though you have carried yourself ever so well towards your servants, yet if it
have been that they might praise you, or to make them follow your business more
diligently and faithfully, and not because the Lord says, "Masters, give unto your
servants that which is just and equal," you have not therein kept this
commandment: and though you have done your duty ever so well towards your
magistrate, yet if it has been for fear of his wrath, and not for conscience sake,
viz: because the Lord says, "Let every soul be subject unto the higher powers,"
you have not therein kept this commandment: and though you have given your
minister his due maintenance, and invited him often to your table, and carried
yourself ever so well towards him, yet if it have been that he or others might think
you a good Christian, and a kind man, and not because the Lord says, (Gal 6:6),
"Let him that is taught in the word, communicate unto him that teacheth, in all
good things," you have not therein kept this commandment.
Neo. Well, sir, I cannot tell what my neighbour Nomologista hath done, but for
mine own part, I am sure, I have come far short of doing my duty in any relation
I have had to others; for when I was a child, I remember that I was many times
stubborn and disobedient to my parents, and vexed if I might not have my will,
and slighted their admonitions, and was impatient at their corrections, and
sometimes despised and contemned them in my heart, because of some infirmity,
especially when they grew old; neither did I pray for them, as it seems I ought to
have done; and the truth is, if I did yield any obedience to them at all, it was for
fear of their corrections, or some such by-respects, and not for conscience
towards God. And when I was a servant, I did not think so reverently, nor esteem
so highly of my master and mistress as I should have done, but was apt to slight
and despise them, and did not yield such humble, reverent, and cheerful
obedience as I should have done; neither did I patiently and contentedly bear their
checks and rebukes, but had divers times risings and swellings in my heart against
them; neither was I so careful to maintain their good name and credit as I ought to
have been; neither did I pray unto the Lord for them as I ought to have done; and
the very truth is, all the obedience and subjection which I yielded unto them, was
for fear of their reproofs and corrections, or for the praise of men, rather than in
conscience to the Lord's commandment.
And when I entered into the married estate, I was not careful to choose a religious
wife; no, I aimed at beauty more than piety; and I have not dwelt with my wife as
a man of knowledge; no, I have expressed much ignorance and folly in my
carriage towards her; neither have I loved her so as a husband ought to love his
wife, for though it be true I have had much fond affection towards her, yet I have
had but little true affection, as it hath been evident in that I have been easily
provoked to anger and wrath against her, and have not carried myself patiently
towards her; neither have I been careful to maintain mine authority over her, but
have lost it by my childish and indiscreet carriage towards her; neither have I lived
so cheerfully and delightfully with her as I ought to have done, but very heavily,
discontentedly, and uncomfortably have I carried myself towards her; neither
have I been careful to instruct and admonish her as I ought; and though I have
now and then reproved her, yet for the most part it has been in a passion, and not
with the spirit of meekness, pity, and compassion; neither have I prayed for her
either so often or so fervently as I ought; and whatsoever I have done, that has
been well done, I have been moved thereunto, in former times especially, rather
by something in her, or done by her, than by the commandment of God. And
since I became a father and a master, I have neither done my duty to my children
nor servants as I ought, for I have not had such care, nor taken such pains for
their eternal good, as I have done for their temporal. I have had more care, and
taken more pains to provide food and raiment for them, than I have to admonish,
instruct, teach, and catechize them; and if I have reproved or corrected them, it
has been rather because they have some way offended me, than because they
have offended God; and truly, I have neither prayed for them so often, nor so
fervently as I ought. In a word, whatsoever I have done by way of discharging
my duty to them, I fear me, it has been rather out of natural affection, or to avoid
the blame, and gain the good opinion of men, than out of conscience to the Lord's
will and commandment.
And if I have at any time carried myself well, or done my duty either to
magistrate or minister, it has rather been for fear or praise of men, than for
conscience sake towards God; so far have I been from keeping this
commandment perfectly: the Lord be merciful unto me!
Evan. Assure yourself, neighbour Neophytus, this is not your case alone, but the
case of every man that has stood in all these relations to others, as it seems you
have done, as I am confident any man that truly knows his heart will confess,
yea, and any woman that is well acquainted with her own heart, I am persuaded,
will confess, that she has not had such a reverent esteem and opinion of her
husband as she ought, nor so willingly yielded herself to be commanded,
governed, and directed by him as she ought, nor loved him so truly as she ought;
nor been so helpful to him any way as she ought, nor prayed either so oft or so
fervently for him as she ought; and I fear me, most women do all that they do
rather for fear of their husband's frowns, or to gain his favour, than for
conscience to the Lord's will and command.
And where is the magistrate that is so careful to establish in his dominions such
good and wholesome laws as he ought, or to see them executed or put in practice
as he ought, or that is so careful to uphold and maintain the truth of religion as he
ought, or that is so careful to provide for the peace, safety, and welfare of his
people as he ought? Or where is the magistrate that does not do what he does for
some other cause, or some other end, rather than because God commands them,
or to the end he may please him?
And where is the minister that does his duty so in his place as he ought? I am
sure, for mine own part, I have neither so diligently nor faithfully preached the
pure word of God as I ought; nor so fully nor truly expounded it and applied it to
my hearers as I ought; nor so poured out my soul to God for them in prayer as I
ought; neither have I gone before them as a pattern of imitation in holiness of life
and conversation, as I ought: the Lord be merciful to me!
Neo. Well, sir, now I entreat you to proceed to speak of the sixth commandment
as you have done of the rest. __________________________________________________________________
The Marrow of Modern Divinity - Part Second
COMMANDMENT VI.
Evan. Well, then, I pray you consider, that in the sixth commandment there is a
negative part expressed in these words: "Thou shalt do no murder." That is, thou
shalt neither in heart, tongue, nor hand, impeach or hurt either the life of thine
own soul or body, or the life of any other man's soul or body; and an affirmative
part included in these words: "But thou shalt every way, by all good means, seek
to preserve them both."
Neo. I pray you, sir, speak of these things in order, and first tell us what is
forbidden in this commandment, as tending to the murdering of our own souls.
Evan. That we may not be guilty of the murdering of our own souls, in this
commandment is forbidden all sinning against God, (Prov 6:2); and so also is the
careless neglecting and willful rejecting of the means that God has ordained to
salvation, (Heb 2:3).
Neo. And what is forbidden in this commandment, as tending to the murdering of
other's souls?
Evan. That we may not be guilty of murdering the souls of others, in this
commandment is forbidden all giving occasions to others to sin against God, either
by provoking of them, (1 Kings 21:25), or by counselling of them, (2 Sam 16:21),
or by evil example, (Rom 14:15).
Neo. And what is forbidden in this commandment, as tending to the murdering of
our own bodies?
Evan. That we may not be guilty of murdering our own bodies, in this
commandment is forbidden excessive worldly sorrow, (1 Cor 7:10, Prov 17:22);
and so also is the neglect of meat, drink, apparel, recreation, physic, or any such
refreshments, (Eccl 5:19, 6:2); and so also is excessive eating and drinking, (Prov
23:29,30, Hosea 7:5); and so also is laying violent hands upon ourselves, (1 Sam
3:14, Acts 16:28).
Neo. Well, sir, now I pray you, tell us what is forbidden in this commandment as
tending to the murdering of others' bodies; and, first, what is forbidden in respect
of the heart?
Evan. That we may not be guilty of murdering others with our hearts, in this
commandment is forbidden all hasty, rash, and unjust anger, (Matt 5:22); and so
also is malice or hatred, (Lev 19:18, 1 John 3:15); and so also is envy, (Psa 37:1,
Prov 24:1); and so also is desire of revenge, (Lev 19:18).
Neo. And what is forbidden in respect of the tongue?
Evan. That we may not be guilty of murdering others with our tongues, in this
commandment are forbidden all bitter and provoking terms, (Eph 4:31); and so
also are all wrangling and contentious speeches, (Prov 15:1); and so also is crying
and unseemly lifting up of the voice, (Eph 4:31); and so also is railing or scolding,
(Prov 17:19, 1 Peter 3:19); and so also are all reviling and threatening speeches,
(Matt 5:22); and so also are all mocking, scoffing, and deriding speeches, (2 Kings
2:23, John 19:3).
Neo. And what is forbidden in respect of the whole body, and more especially of
the hand?
Evan. That we may not be guilty of murdering others with our hands, in respect
of the other parts of the body, in this commandment is forbidden all disdainful,
proud, and scornful carriage, (Gen 4:5, Prov 6:17); and so also are all provoking
gestures, as nodding of the head, gnashing with the teeth, and the like, (Matt
27:39, Acts 7:45); and so also is all froward and churlish behaviour, (1 Sam
25:17); and so also is brawling and quarrelling, (Titus 3:2). And more especially in
respect of the hand is forbidden striking and wounding, (Exo 21:18,22); and so
also is all taking away of life, otherwise than in case of public justice, just war,
and necessary defence, (Exo 21:12, Gen 9:6).
Neo. I pray you, sir, proceed to the affirmative part of this commandment, and
first tell us what is required of us in respect of the life of our own souls.
Evan. In respect of the preservation of the life of our own souls is required a
careful avoiding of all sorts of sin, (Prov 11:19); and so also is a careful use of all
means of grace, and spiritual life in our souls, (1 Peter 2:2).
Neo. And what is required of us in respect of the preservation of the life of
others' souls?
Evan. In respect of the preservation of the life of the souls of others, is required,
that according to our place and calling, and as present occasion is offered, we
teach and instruct others to know God and his will, (Gen 18:19, Deut 6:7); and so
also that we do our best to comfort others that are in distress of conscience, (1
Thess 5:14), and that we pray for the welfare and comfort of others' souls, (Gen
43:29); and that we give others good examples by our Christian-like walking,
(Matt 5:16).
Neo. And what is required of us in respect of the preservation of the life of our
own bodies?
Evan. In respect of the preservation of the life of our own bodies, is required in
this commandment, that we be careful to procure unto ourselves the use of
wholesome food, clothing, and lodging, and physic, when there is occasion, (1
Tim 5:23, Eccl 10:17, 2 Kings 20:7); and also that we use honest and lawful
mirth, rejoicing in an holy manner, (Prov 17:22, Eccl 3:4).
Neo. And what is required of us in respect of the preservation of the life of the
bodies of others?
Evan. In respect of the preservation of the life of the bodies of others, in this
commandment is required a kind and loving disposition, with tenderness of heart
towards them, (Eph 4:31,32): and so also is a patient bearing of wrongs and
injuries, (Col 3:12,13); and so also is the taking of all things in the best sense, (1
Cor 13:5,7); and so also is the avoiding of all occasions of strife, and parting with
our own right sometimes for peace sake, (Gen 13:8,9); and so also are all such
looks and gestures of the body as do express meekness and kindness, (Gen
33:10), and so also is the relieving the poor and needy, (Job 31:16); and so also is
the visiting of the sick, (Matt 25:36). And now, neighbour Nomologista, I pray
you tell me, whether you think you keep this commandment perfectly or no.
Nom. No, indeed, sir, I do not think I keep it perfectly, nor any man else, as you
have expounded it.
Evan. Assure yourself, neighbour Nomologista, that I have expounded it
according to the mind and will of God revealed in his word, for you see I have
proved all by Scripture: I told you at the beginning, that the law is spiritual and
binds the very heart and soul to obedience; and that under one vice expressly
forbidden, all of the same kind, with all occasions and means leading thereunto,
are likewise forbidden; and according to these rules have I expounded it.
Wherefore, I pray you, consider, that so many sins as you have committed, and
so many times as you have carelessly neglected, and willfully rejected the means
of salvation, so many wounds you have given your own soul.
And so many times as you have given occasion to others to sin, so many wounds
you have given to their souls.
And so many fits of worldly sorrow as you have had, and so many times as you
have neglected the moderate use either of meat, drink, apparel, recreation, or
physic, when need hath required, so many wounds have you given your own
body.
And so many times as you have been either unadvisedly angry with any, or have
borne any malice or hatred towards any, or have secretly in your heart wished
evil unto any, or borne envy in your heart towards any, or desired to be revenged
upon any, then have you been guilty of murdering them in your heart. And if you
have given others any wrangling and contentious speeches, or any reviling and
threatening speeches, or have carried yourself frowardly and churlishly towards
others, and have not borne injuries and wrongs patiently, and expressed pity and
compassion towards others, then have you been guilty of murdering them with
your tongue. And if you have quarrelled with any man, or stricken or wounded
any man, then have you murdered them with your hand, though you have not
taken away their lives. And thus have I endeavoured to satisfy your desires
concerning the sixth commandment.
Neo. I beseech you, sir, proceed to speak of the seventh commandment as you
have done of the rest. __________________________________________________________________
COMMANDMENT VII.
Evan. Well, then, I pray you, consider that in the seventh commandment there is
a negative part expressed in these words, "Thou shalt not commit adultery"; that
is, though shalt not think, will, speak, or do anything whereby thine own chastity
or the chastity of others, may be hurt or hindered. And an affirmative part
included in these words, "But thou shalt every way, and by all good means,
preserve and keep the same."
Neo. I pray you, sir, begin with the negative part, and first tell us what is that
inward uncleanness that is forbidden in this commandment.
Evan. That we may not be guilty of the inward uncleanness of the heart, in this
commandment are forbidden all filthy imaginations, unchaste thoughts, and
inward desires and motions of the heart to uncleanness, (Matt 5:28, Col 3:5); with
all causes and occasions of stirring up and nourishing of these in the heart.
Neo. And what are the causes and occasions of stirring up and nourishing these
things in the heart which we are to avoid?
Evan. That we may not stir up and nourish inward uncleanness in our hearts, is
forbidden in this commandment gluttony, or excess in eating and pampering of the
belly with meats, (Jer 5:8); and so also is drunkenness, or excess in drinking,
(Prov 23:30,31,33); and so also is idleness, (2 Sam 11:12); and so also is the
wearing of lascivious, garish, and new fangled attire, (Prov 7:10, 1 Tim 2:9); and
so also is keeping company with lascivious, wanton, and fleshly persons, (Gen
39:10); and so also is immodest, unchaste, and filthy speaking, (Eph 4:29); and so
also is idle and curious looking of men on women, or women on men, (Gen 6:2,
39:7); and so also is the beholding of love matters, and light behaviour of men and
women represented in stage plays, (Eze 23:14, Eph 5:3,4); and so also is
immoderate and wanton dancing of men and women together, (Job 21:11,12,
Mark 6:21,22); and so also is wanton kissing and embracing, with all unchaste
touching and dalliance, (Prov 7:13).
Neo. And what is that outward actual uncleanness which is forbidden in this
commandment?
Evan. The actual uncleanness forbidden in this commandment is fornication,
which is a fleshly defilement of the body, committed between man and woman,
being both of them single and unmarried persons, (1 Cor 10:8); and so also is
adultery, which is a defilement of the body, committed between man and woman,
being either one or both of them married persons, or at least contracted, (1 Cor
6:9,18, Hosea 13:4).
Neo. I pray you, sir, proceed to the affirmative part, and tell us what the Lord
requires in this commandment.
Evan. The Lord in this commandment requires purity of heart, (1 Thess 4:5); and
he also requires speeches savouring of sobriety and chastity, (Col 4:6, Gen 4:1);
and he also requires that we keep our eyes from beholding vanity and lustful
objects, (Psa 119:37, Job 31:1); and he also requires that we be temperate in our
diet, in our sleep, and in our recreations, (Luke 21:34); and he also requires that
we possess our vessels in holiness and honour, (1 Thess 4:9); and if we have not
the gift of chastity, he requires that we take the benefit of holy marriage, (1 Cor
7:29); and that the man and wife do in that estate render due benevolence each
towards the other, (1 Cor 7:5). Thus have I also endeavoured to satisfy your
desires concerning the seventh commandment; and now, neighbour Nomologista,
I pray you tell me whether you think you keep it perfectly or no.
Nom. Sir, I thank the Lord I am free from actual uncleanness, so that I am
neither fornicator nor adulterer.
Evan. Well, but though you be free from the outward act, yet if you have had in
your heart filthy imaginations, unchaste thoughts, or inward desires, or motions of
the heart to uncleanness, you have notwithstanding transgressed this
commandment; or if you have been guilty of gluttony, or drunkenness, or
idleness, or delight to keep company with lascivious and wanton persons, or have
with your tongue uttered any unchaste or corrupt communication, or have been a
frequenter of stage plays, or have used immoderate dancing with women, or have
used wanton dalliance with kissing and embracing, then have you broken this
commandment.
Neo. I beseech you, sir, proceed to speak of the eighth commandment, as you
have done of the rest. __________________________________________________________________
COMMANDMENT VIII.
Evan. Well, then, I pray you consider, that in the eighth commandment there is a
negative part expressed in these words, "Thou shalt not steal"; that is, though
shalt by no unlawful way or means hurt or hinder the wealth and outward estate
either of thyself or others: and an affirmative part included in these words, "But
thou shalt by all good means preserve and further them both."
Neo. I pray you, sir, begin with the negative part, and first tell us what is
forbidden in this commandment, as a hurt or hindrance of our own outward
estate.
Evan. That we may not hurt or hinder our own outward estate, in this
commandment are forbidden idleness, sloth, and inordinate walking, (Prov 18:9, 2
Thess 3:11); and so also are unthriftiness and carelessness, either in spending our
goods, or in ordering our affairs and businesses, (Prov 21:17, 1 Tim 5:8); and so
also is unadvised suretyship, (Prov 11:15).
Neo. And what is forbidden in this commandment, as tending to the hurt or
hindrance of our neighbour's estate?
Evan. That we may not hurt or hinder our neighbour's outward estate, in this
commandment is forbidden covetousness and discontentedness with our estate,
(Heb 13:5); and so also is enviousness at the prosperity of others, (Prov 24:1);
and so also are resolutions or hastening to be rich, as it were, whether the Lord
afforded means or not, (1 Tim 6:9, Prov 28:20); and so also is borrowing and not
paying again, we being able, (Psa 37:21); and so also is lending upon usury, (Exo
22:25); and so also is the not restoring of things borrowed, (Psa 37:21); and so
also is cruelty in requiring all our debts, without compassion or mercy, (Isa 58:3);
and so also is the praising of any commodity we sell, contrary to our own
knowledge, or the debasing of anything we buy, against our own conscience, (Isa
5:20, Prov 20:14); and so also is the hoarding up, or withholding the selling of
corn and other necessary commodities when we may spare them, and others have
need of them, (Prov 11:26); and so also is the retaining of hireling's wages,
(James 5:4); and so also is uncharitable inclosure, (Isa 5:8); and so also is the
selling of any commodity by false weights or false measures, (Lev 19:35): and so
also is the concealing of things found, and withholding them from the right owners
when they are known; and so also is robbery, or the laying of violent and strong
hands on any part of the wealth that belongs unto another, (Zech 4:3,4); and so
also is pilfering and secret carrying away of the wealth that belongs to another,
(Josh 7:21); and so also is the consenting to the taking away the goods of another,
(Psa 90:18); and so also is the receiving or harbouring of stolen goods, (Prov
29:24).
Neo. Well, now, sir, I pray you proceed to the affirmative part of this
commandment, and tell us what the Lord therein requires.
Evan. In this commandment is required contentedness of mind with that part and
portion of wealth and outward good things which God, in his providence, has
allotted unto us, (Heb 13:5, 1 Tim 6:6-8); and so also in resting by faith upon the
promise of God, and depending upon his providence, without distrustful care,
(Matt 6:20,26); and so also is a moderate desire of such things as are convenient
and necessary for us, (Matt 6:21, Prov 30:8); and so also is a moderate care to
provide those things which are needful for us, (Gen 30:30, 1 Tim 5:8); and so
also is an honest calling, (Gen 4:2); and so also is diligence, painfulness, and
faithful labouring therein, (Gen 3:19); and so also is frugality or thriftiness, (Prov
27:23,24, John 6:12); and so also is borrowing for need and good ends, what we
are able to repay, and making payment with thanks and cheerfulness, (Exo
22:14); and so also is lending freely without compounding for gain, (Deut 15:8,
Luke 6:35); and so also is giving, or communicating outward things unto others,
according to our ability and their necessity, (Luke 11:41); and so also is the using
of truth, simplicity, and plainness in buying and selling, in hiring and letting, (Lev
25:14, Deut 25:13-15); and so also is the restoring of things found, (Deut 22:2,3);
and so also is the restoring of things committed to our trust, (Eze 18:7). And thus
have I endeavoured to satisfy your desire concerning the eighth commandment;
and now, neighbour Nomologista, I pray you, tell me whether you think you keep
it perfectly or not.
Nom. I can say this truly, that I never in all my life took away, or consented to
the taking away, of so much as a penny-worth of any other man's goods.
Evan. Though you did not, yet if there ever have been in your heart any
discontentedness with your own estate, or any envious thoughts towards others in
regard of their prosperity in the world, or any resolution to be rich, otherwise than
by the moderate use of lawful means, or if ever you borrowed and paid not again,
to the utmost of your ability, or if ever you lent upon usury, or if ever you did
cruelly require any debt above the ability of your debtor, or if ever you praised
anything you had to sell above the known worth of it, or if ever you did
undervalue anything you were to buy, contrary to your own thoughts of it, or if
ever you hoarded up corn in the time of dearth, or if ever you retained the
hireling's wages in your hands, to his loss or hindrance, or if ever you did sell any
commodity by false weights or measures, or if ever you did conceal anything
found from the right owner, when you knew him; then have you been guilty of
theft, and so have been a transgressor of this commandment.
And though you never have done any of these things, and it is strange if you have
not, yet if ever you were guilty of idleness, sloth, or any way unwarrantably
neglected your calling, or if ever you did unthriftily misspend any of your own
goods, or ever were negligent and careless in ordering your own affairs and
business, or if ever you sustained any loss by your unadvised suretyship, or if
ever you borrowed upon usury, except in case of extreme necessity, then have
you been guilty of robbing yourself, and so have been a transgressor of this
commandment.
Neo. Now, I pray you, sir, proceed to speak of the ninth commandment, as you
have done of the rest. __________________________________________________________________
COMMANDMENT IX.
Evan. Well, then I pray you consider, that in the ninth commandment there is a
negative part expressed in these words: "Thou shalt not bear false witness against
thy neighbour"; that is, thou shalt not think or speak anything contrary to truth, or
that may tend to the hurt or hindrance either of thine own or thy neighbour's good
name. And an affirmative part included in these words: "But thou shalt by all
good means seek to maintain them both, according to truth and a good
conscience."
Neo. Well, sir, I pray you, begin with the negative part; and first tell us what is
forbidden in this commandment, in respect of our own good name.
Evan. That we may not be guilty of bearing false witness against ourselves, either
by overvaluing or undervaluing ourselves, in this commandment is forbidden too
high a conceit or esteem of ourselves, (Luke 18:9-11); and so also is too mean a
conceit, in underweening the good things that are in ourselves, (Exo 4:10,13); and
so also is the procuring of ourselves an evil name, by walking indiscreetly and
offensively, (Rom 2:24); and so also is the unjust accusing of ourselves, when
we, in a way of proud humility, say, "We have no grace, no wit, no wealth," &c.
(Prov 13:7); and so also is the excusing of our faults by way of lying, (Lev
19:11).
Neo. And what is forbidden in this commandment, in respect to our neighbour's
good name?
Evan. That we may not be guilty of bearing false witness against any other man,
in this commandment is forbidden contemning or thinking basely of others, (2
Sam 6:16); and so also is wrongful suspicion, or evil surmising, (2 Sam 10:3); and
so also is rash, uncharitable, unjust judging and condemning of others, (Matt 7:1);
and so also is foolish admiring of others, (Acts 12:22); and so also is the unjust
reviving the memory of our neighbour's crimes, which were in tract of time
forgotten, (Prov 17:9); and so also is the forbearing to speak in the cause and for
the credit of our neighbours, (Prov 31:8,9): and so also are all flattering speeches,
(Job 32:21,22): and so also is tale- bearing, backbiting, and slanderous speeches,
(Lev 19:16, Prov 20:19); and so also is listening to tale-bearers, (Prov 26:20,
25:23); and so also is falsely charging some ill upon another before some
magistrate, or in some open court, (Amos 7:10, Acts 25:2).
Neo. I pray you, sir, proceed to the affirmative part of this commandment, and
first tell us what the Lord requires of us for the maintenance of our own good
name.
Evan. For the maintenance of our own good name, the Lord in this
commandment requires a right judgment of ourselves, (2 Cor 13:5); with a love
to, and care of our own good name, (Prov 22:1).
Neo. And what does the Lord in this commandment require of us for the
maintenance of our neighbour's good name?
Evan. For the maintenance of our neighbour's good name, in this commandment
is required a charitable opinion and estimation of others, (1 Cor 13:7); and so also
is a desire of, and rejoicing in the good name of others, (Rom 1:8, Gal 1:24); and
so also is sorrowing and grieving for their infirmities, (Psa 119:136); and so also is
the covering of others' infirmities in love, (Prov 17:9, 1 Peter 4:8); and so also is
the hoping and judging the best of others, (1 Cor 13:5-7); and so is the
admonishing of others before we bewray their faults, (Prov 25:9); and so also is
speaking of the truth from our heart simply and plainly, upon any just occasion,
(Psa 15:2, Zech 7:16); and so also is the giving of sound and seasonable reproofs
for known faults, in love and with wisdom, (Lev 19:17); and so also is the
praising and commending of those that do well, (Rev 2:23); and so also is the
defending of the good name of others, if need so require. And thus have I also
endeavoured to satisfy your desires concerning the ninth commandment: and
now, neighbour Nomologista, I pray you, tell me whether you think you keep it
perfectly or not.
Nom. The truth is, sir, I did conceive that nothing tended to the breaking of this
commandment, but falsely charging some ill upon another before some
magistrate, or in some open court of justice: and that, thank God, I am not guilty
of.
Evan. Though you have not been guilty of that, yet, if you have contemned or
thought too basely of any person, or have had wrongful suspicions, or evil
surmisings concerning them, or have rashly and unjustly judged and condemned
them, or if you have foolishly admired them, or unjustly revived the memory of
any forgotten crime, or have given them any flattering speeches, or have been a
tale-bearer, or a backbiter, or a slanderer, or a listener to tale-bearers, you have
borne false witness against your neighbour, and so have been guilty of the breach
of this commandment.
Or if you have not had a charitable opinion of others, or have not desired and
rejoiced in the good name of others, or have not sorrowed and grieved for their
sinful infirmities, or have not covered them in love, or have not hoped and judged
the best of them, or have not admonished them before you had discovered their
faults to others, or have not given to others sound and seasonable reproof, or
have not praised them that do well, then have you also been guilty of false
witness-bearing against your neighbour, and so have transgressed this
commandment. And though you never have done any of these things, and it is
strange if you have not, yet if you have had too high a conceit of yourself, or
have after a proud humble manner unjustly accused yourself, or have procured
yourself an evil name, by walking indiscreetly and offensively, or have excused
any fault by way of lying, then have you borne false witness against yourself, and
thereby have transgressed this commandment.
Neo. I beseech you, sir, proceed to speak of the last commandment as you have
done of the rest. __________________________________________________________________
COMMANDMENT X.
Evan. Well, then, I pray you consider, that in the tenth commandment there is a
negative part expressed in these words, "Thou shalt not covet," &c.: that is, thou
shalt not inwardly think on, nor long after, that which belongs to another, though
it be without consent of will, or purpose of heart to seek after it; and an
affirmative part included in these words, "But thou shalt be well contented with
thine own outward condition, and heartily desire the good of thy neighbours."
Neo. Well, sir, I pray you, begin with the negative part; and first tell us what the
Lord forbids in this commandment.
Evan. I pray you take notice, and consider, that this tenth commandment was
given to be a rule and level, according to the which we must take and measure
our inward obedience to all the other commandments contained in the second
table of God's law. For the Lawgiver having, in the rest of the commandments,
dealt with those sins especially which stand in deeds, and are done of purpose, or
with an advised consent of will, although there is no doubt but that the law of
restraining concupiscence is implied and included in all the former
commandments; now, last of all, in this last commandment deals with those sins
which are called only concupiscences, and do contain all inward stirring and
conceit in the understanding and affections against every commandment of the
law, and are, as it were, rivers boiling out of the fountain of that original sin; for
to covet, in this place, signifies to have a motion of the heart without any settled
consent of will. Briefly, then, in this commandment is forbidden, not only the evil
act and evil thought settled, and with full and deliberate consent of will, as in the
former commandments, but here also is forbidden the very first motions and
inclinations to every evil that is forbidden in any of the former commandments, as
it is evident, (Rom 7:7, 13:9); for it is not said in this commandment, Thou shalt
not consent to lust, but "Thou shalt not lust." It does not only command the
binding of lust, but it also forbids the being of lust; which being so, who sees not
that in this commandment is contained the perfect obedience to the whole law?
for how comes it to pass, that we sin against every commandment, but because
this corrupt concupiscence is in us, without which we should of our own accord,
with our whole mind and body, be apt to do only good without any thought or
desire at all to the contrary? And this is all I have to say touching the negative part
of this commandment.
Neo. Well, then, sir, I pray you to proceed to the affirmative, and tell us what the
Lord requires in this commandment.
Evan. Why, original justice or righteousness is required in this commandment,
which is a disposition and an inclination and a desire to perform unto God, and to
our neighbour, for God's sake, all the duties which are contained both in the first
and second table of the law; whence it does evidently appear, that it is not
sufficient, though we forbear the evil, and do the good which is contained in
every commandment, except we do it readily and willingly, and for the Lord's
sake. As for example, to give you a few instances, it is not sufficient though we
abstain from making images, or worshipping God by an image; no, though we
perform all the parts of his true worship, as praying, reading, hearing, receiving
the sacraments, and the like, if we do it unwillingly or in obedience to any law or
commandment of man, and not for the Lord's sake. Neither is it sufficient though
we abstain from the works of our callings on the Lord's day, and perform never
so many religious exercises, if it be unwillingly, and for form and custom's sake,
or in mere obedience to any superior, and not for the Lord's sake. Neither is it
sufficient though a child show never so much honour, love, and respect to his
parents, if he do it by constraint and unwillingly, or to gain the praise of men, and
not for the Lord's sake. Neither is it sufficient though a servant do his duty, and
carry himself never so well, if it be for fear of correction, or for his own profit
and gain, and not for the Lord's sake. Neither is it sufficient though a wife carry
herself never so dutifully and respectfully towards her husband, both in word and
deed, if it be unwillingly, for fear of his frowns, or to gain the applause of them
that behold it, and not for the Lord's sake. Neither is it sufficient though a
husband show much love and respect to his wife, if it be because she is amiable
or profitable, or to gain the praise of men, and not for the Lord's sake. In a word,
it is not sufficient, though any man or woman do all their duties, in all their
relations, if they do them merely for their own sake, and not for the Lord's sake.
Neither is it sufficient though a man abstain from killing, yea, and from striking, if
it be for fear of the law, and not for the Lord's sake. Neither is it sufficient though
he bridle his anger, and abstain from expressing any wrath, if it be because he
would be counted a patient man, and not for the Lord's sake. Neither is it
sufficient though a man visit the sick, clothe the naked, feed the hungry, or in
never so many ways seek to preserve the life of his neighbour, if it be for the
praise of men, and not for the Lord's sake. Neither is it sufficient though a man
abstain from committing adultery, if it be for fear of the shame or punishment that
will follow, and not for the Lord's sake. Nor though we also abstain from
idleness, gluttony, and drunkenness, if it be for our own gain's sake, and not for
the Lord's sake. Neither is it sufficient though we abstain from stealing, and
labour diligently in our callings, if it be for the fear of shame or punishment, or for
the praise of men. Neither is it sufficient though we have abstained from false
witness-bearing, and have spoken the truth, if it have been for fear of shame, or
merely to do our neighbour a courtesy, and not because the Lord requires it.
Thus might I have instanced in divers other particulars, wherein, though we have
done that which is required, and avoided that which is forbidden, yet if it have
been for our own ends, in any of the particulars before mentioned; yea, or if it
have been merely or chiefly to escape hell and to obtain heaven, and not for the
love we bear to God, and for the desire we have to please him, we have therein
transgressed the Lord's commandments. And now, neighbour Nomologista, I pray
you consider, whether you have gone near to the keeping of all the
commandments perfectly or no.
Nom. But, sir, are you sure that the Lord requires that every man should keep all
the ten commandments according as you have now expounded them? __________________________________________________________________
THE USE OF THE LAW.
Evan. Yea, indeed he does; and if you make any question of it, I pray you,
consider further, that one asking our Saviour, which is the "great commandment
in the law?" he answered, "Thou shalt love the Lord thy God with all thy heart,
and with all thy soul, and with all thy mind. This," says he, "is the first and great
commandment; and the second is like unto it, Thou shalt love thy neighbour as
thyself," (Matt 22:37-39).
Whereupon, says a famous spiritual expositor, "God will have the whole heart";
all the powers of our souls must be bent towards him, he will have himself to be
acknowledged and reckoned as our sovereign and supreme good; our love to him
must be perfect and absolute: he requires, that there be not found in us the least
thought, inclination, or appetite of anything which may displease him; and that we
direct all our actions to this very end, that he alone may be glorified by us; and
that for the love we bear unto God, we must do well unto our neighbour,
according to the commandments of God. Consider, also, I pray you, that it is
said, (Deut 27:26, 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." Now, if you do consider
these things well, you shall perceive that the Lord requires that every man do
keep all the ten commandments perfectly, according as I have expounded them,
and concludes all those under the curse that do not so keep them.
Nom. Surely, sir, you did mistake in saying that the Lord requires that every man
do keep all the ten commandments perfectly; for I suppose you would have said,
the Lord requires that every man do endeavour to keep them perfectly.
Evan. No, neighbour Nomologista, I did not mistake, for I say it again, that the
Lord requires of every man perfect obedience to all the ten commandments, and
concludes all those under the curse that do not yield it; for it is not said, Cursed is
every man that does not endeavour to continue in all things, but "Cursed is every
one that continueth not in all things," &c.
Nom. But, sir, do you think that any man continues in all things, as you have
expounded them?
Evan. No, no; it is impossible that any man should.
Nom. And, sir, what is it to be under the curse?
Evan. To be under the curse, as Luther and Perkins do well agree, is to be under
sin, the wrath of God, and everlasting death.
Nom. But, sir, I pray you, how can this stand with the justice of God, to require
man to do that which is impossible, and yet to conclude him under the curse for
not doing it?
Evan. You shall perceive that it does well stand with the justice of God, to deal so
with man, if you do consider, that this law of God, or these ten commandments,
which we have now expounded, are, as Ursinus' Catechism truly says, "A
doctrine agreeing with the eternal and immortal wisdom and justice that is in
God"; wherein, says Calvin, "God hath so painted out his own nature, that it doth
in a manner express the very image of God." And we read, (Gen 1:27), that man
at the first was created in the image or likeness of God; whence it must needs
follow that this law was written in his heart, that is to say, God did engrave in
man's heart such wisdom and knowledge of his will and works, and such integrity
in his soul, and such a fitness in all the powers thereof, that his mind was able to
conceive, and his heart was able to desire, and his body was able to put in
execution, anything that was acceptable to God; so that in very deed he was able
to keep all the ten commandments perfectly.
And, therefore, though God do require of man impossible things, yet is he not
unjust, neither does he injure us in so doing, because he commanded them when
they were possible, and though we have now lost our ability of performance, yet
it being by our voluntary falling from the state of innocence in which we were at
first created, God has not lost his right of requiring that of us which he once gave
us.
Nom. But, sir, you know it was our first parents only that did fall away from God
in eating the forbidden fruit, and none of their posterity; how then can it be truly
said, that we have lost that power through our own default?
Evan. For answer to this, I pray you consider, that Adam, by God's appointment,
was not to stand or fall as a single person only, but as a common public person,
representing all mankind which were to come of him; and therefore, as in case of
he had been obedient, and not eaten the forbidden fruit, he had retained and kept
that power which he had by creation, as well for all mankind, as for himself; even
so by his disobedience in eating that forbidden fruit, he was disrobed of God's
image, and so lost that power, as well for all mankind as for himself.
Nom. Why then, sir, it should seem that all mankind are under sin, wrath, and
eternal death!
Evan. Yea, indeed by nature they are so, "For we know," says the apostle, "that
whatsoever the law saith, it saith to them that are under the law, that every mouth
may be stopped, and all the world may become guilty before God," (Rom 3:19);
and again, says he, "We have proved both Jews and Gentiles, that they are all
under sin," (Rom 3:9). And in another place he says, "We were by nature children
of wrath as well as others," (Eph 2:3); and, lastly, he says, "So death passed upon
all men, for that all have sinned," (Rom 5:12).
Nom. But, sir, I pray you, tell me whether you think that any regenerate man
keeps the commandments perfectly, according as you have expounded them.
Evan. No, not the most sanctified man in the world.
Nom. Why then, sir, it should seem, that not only natural men, but regenerate
men also, are under the curse of the law. For if every one that keepeth not the
law perfectly be concluded under the curse, and if regenerate men do not keep
the law perfectly, then they also must needs be under the curse.
Evan. The conclusion of your argument is not true; for if by regenerate men you
mean true believers, then they have fulfilled the law perfectly in Christ, or rather
Christ has perfectly fulfilled the law in them, and was made a curse for them, and
so has redeemed them from the curse of the law, as you may see, (Gal 3:13).
Nom. Well, sir, now do I understand you, and have ever been of your judgment
in that point, for I have ever concluded this, that either a man himself, or Christ
for him, must keep the law perfectly, or else God will not accept of him, and
therefore have I endeavoured to do the best I could to keep the law perfectly, and
wherein I have failed and come short, I have believed that Christ has done it for
me.
Evan. The apostle says, (Gal 3:10), "So many as are of the works of the law, are
under the curse." And truly, neighbour Nomologista, if I may speak it without
offence, I fear me you are still of the works of the law, and therefore still under
the curse.
Nom. Why, sir, I pray you, what is it to be of the works of the law?
Evan. To be of the works of the law, is for a man to look for, or hope to be
justified or accepted in the sight of God, for his own obedience to the law.
Nom. But surely, sir, I never did so; for though by reason of my being ignorant of
what is required and forbidden in every commandment, I had a conceit that I
came very near the perfect fulfilling of the law, yet I never thought I did do all
things that are contained therein; and therefore I never looked for, nor hoped that
God would accept me for mine own obedience, without Christ's being joined with
it.
Evan. Then it seems that you did conceive, that your obedience and Christ's
obedience must be joined together, and so God would accept you for that.
Nom. Yea, indeed, sir, there has been my hope, and indeed there is still my hope.
Evan. Aye, but neighbour Nomologista, as I told my neighbour Neophytus and
others not long since, so I tell you now, that as the justice of God requires a
perfect obedience, so does it require that this perfect obedience be a personal
obedience, that is, it must be the obedience of one person only. The obedience of
two must not be put together to make up a perfect obedience: and indeed, to say
as the thing is, God will have none to have a hand in the justification and salvation
of any man, but Christ only; for, says the apostle Peter, (Acts 4:12), "Neither is
there salvation in any other, for there is none other name under heaven given
among men whereby we may be saved." Believe it then, I beseech you, that
Christ Jesus will either be a whole Saviour, or no Saviour; he will either save you
alone, or not save you at all.
Nom. But, sir, if man's obedience to the law do not help to procure his
justification and acceptance with God, then why did God give the law to the
Israelites upon Mount Sinai, and why is it read and expounded by you that are
ministers? I would gladly know of what use it is.
Evan. The apostle says, (Gal 3:19), "That the law was added because of
transgression." That is, as Luther expounds it, "That transgressions might increase
and be more known, and seen"; or as Perkins expounds it, "For the revealing of
sin, and the punishment thereof; for by the law comes the knowledge of sin," as
the same apostle says, (Rom 3:20); and therefore when the children of Israel
conceived that they were righteous, and could keep all God's commandments
perfectly, as it is manifested by their saying, (Exo 19:8), "All that the Lord
commandeth we will do, and be obedient," the Lord gave them this law, to the
intent they might see how far short they came of yielding that obedience which is
therein required, and so, consequently, how sinful they were. And just so did our
Saviour also deal with the young expounder of the law, (Matt 19:16), who, it
seems, was sick of the same disease, "Good Master," says he, "what shall I do
that I may inherit eternal life?" "He does not," says Calvin, "simply ask, which
way, or by what means he should come to eternal life, but what good he should
do to get it." Whereby it appears, that he was a proud justiciary, one that swelled
in fleshly opinion that he could keep the law, and be saved by it; therefore he is
worthily sent to the law to work himself weary, and to see his need to come to
Christ for remedy.
Now then, if you would know of what use the law is, why first let me tell you, it
is of special use to all such as have a conceit that they themselves can do anything
for the procuring of their own justification and acceptation in the sight of God; to
let them see, as in a glass, that in that case they can do nothing. And, therefore,
seeing that you yourself have such a conceit, I beseech you, labour to make that
use of it, that so you may be hereby quite driven out of yourself unto Jesus
Christ.
Nom. Believe me, sir, I should be glad I could make such a good use of it, and,
therefore, I pray you, give me some directions how I may do it.
Evan. Why, first of all, I would desire you to consider, that in regard that all
mankind were at first created in such an estate as I have declared unto you, the
law and justice of God requires that the man who undertakes, by his obedience,
to procure his justification and acceptation in the sight of God, either in whole, or
in part, be as completely furnished with the habit of righteousness and true
holiness, and as free from all corruption of nature, as Adam was in the state of
innocency, that so there may not be the least corruption mingled with any of
those good actions which he does, nor the least motion of heart or inclination of
will towards any of those evil actions which he does not do.
Secondly, I would desire you to consider, that neither you nor any man else,
whilst you live upon the earth, shall be so furnished with perfect righteousness
and true holiness, nor so free from all corruptions of nature, as Adam was in the
state of innocency; so that no good action which you do shall be free from having
some corruption mingled with it: nor any evil action which you do not do, free
from some motion of heart or inclination of will towards it; and that therefore you
can do nothing towards the procuring of your justification and acceptation in the
sight of God; the which the prophet David well considering, cries out, (Psa 143:2)
"Enter not into judgment with thy servant, O Lord! for in thy sight shall not man
living be justified." Yea, and this made the apostle cry out, "Oh wretched man
that I am, who shall deliver me from the body of this death"! (Rom 7:24). Yea,
and this made him desire to be found in Christ, not having his own righteousness
which is of the law, but that which is through the faith of Christ, (Phil 3:9).
Nom. But, sir, I am persuaded there be some good actions which I do, that are
free from having any corruption at all mixed with them; and some evil actions
which I do not do, towards the which I have no motion of heart, or inclination of
will at all.
Evan. Surely, neighbour Nomologista, you do not truly know yourself, for I am
confident, that any man who truly knows himself, sees such secret corruptions of
heart in every duty he performs, as causes him unfeignedly to confess, that
whatever good action he does, it is but a polluted stream of a more corrupt
fountain. And whatsoever you or any man else do conceive of yourselves, it is
most certain, that whatsoever sin is forbidden in the word, or has been practised
in the world, that sin every man carries in his bosom, for all have equally sinned
in Adam, and therefore original lust is equally in all.
Nom. Sir, I can hardly be persuaded to this.
Evan. Well, neighbour Nomologista, I cannot so well tell how it is with you, but
for mine own part, I tell you truly, I find my knowledge corrupted and defiled
with ignorance and blindness, and my faith corrupted and defiled with doubting
and distrust, and my love to God very much corrupted and defiled with sinful
self-love and love to the world; and my joy in God much corrupted and defiled
with carnal joy; and my godly sorrow very much corrupted and defiled with
worldly sorrow.
And I find my prayers, my hearing, my reading, my receiving the sacrament, and
such like duties, very much corrupted and defiled with dullness, drowsiness,
sleepiness, wandering, and worldly thoughts, and the like.
And I find my sanctifying of the Lord's name very much corrupted and defiled,
by thinking and speaking lightly and irreverently of his titles; and by thinking, if
not by speaking, grudgingly against some acts of his providence.
And I find my sanctifying of the Lord's day very much corrupted and defiled, by
sleeping too long in the morning, and by worldly thoughts and words, if not by
worldly works.
And I find that all the duties that I have performed, either towards my superiors
or inferiors, have been corrupted and defiled, either with too much indulgence, or
with too much severity, or with base fears, or base hopes, or some self-end and
by-respect.
And I find that all my duties that I have performed, either for the preservation of
mine own or other's life, chastity, goods, or good name, have been very much
corrupted and defiled, either with a desire of mine own praise, own profit here, or
to escape hell, and to obtain heaven hereafter; so that I see no good action which
I have ever done free from having some corruption mixed with it.
And as for motion of heart, and inclination of will towards that evil which I have
not done, it is also manifest, for though I have not been guilty of idolatry, either in
making or worshipping of images, yet have I not been free from carnal
imaginations of God in the time of his worship nor from will-worship.
And though I have not been so guilty of profaning the name of the Lord after
such a gross manner as some others have been, yet have I not been free from an
inclination of heart, and disposition of will thereunto; for I have both thought and
spoken irreverently both of his titles, attributes, word, and works, yea, and many
times do so to this day.
And though I do not now so grossly profane the Lord's day, as it may be others
have done, and do still, yet have I formerly done it grossly, yea, and do still, find
an inward disposition of heart, and inclination of will, both to omit those duties
which tend to the sanctifying of it, and to do those worldly actions which tend to
the profanation of it.
And though when I was a child and young, I did not so grossly dishonour and
disobey my parents and other superiors, as some others did, yet I had an
inclination of heart and disposition of will thereunto, as it was manifest by my
stubbornness, and by not yielding of willing obedience to their commands nor
submitting patiently to their reproofs and corrections.
And though it may be, I have done more of my duty to my inferiors than some
others have done, yet have I found an inclination of heart, and a disposition of
will, many times to omit those duties which I have performed, so that I have as it
were, been fain to constrain myself to do that which I have done.
And though I have not been guilty of the gross act of murder, yet have I had, and
have still an inclination of heart and disposition of will thereunto, in that I have
been, and am still, many times subject to rash, unadvised, and excessive anger;
yea, I have been and still am divers times wrathful and envious towards others
that offend me.
And though I never was guilty of the foul and gross act of fornication or adultery,
yet have I had an inclination of heart, and disposition of will thereunto, in that I
have not been free from filthy imaginations, unchaste thoughts, and inward
motions and desire to uncleanness.
And though I was never guilty of the gross act of stealing, yet have I had an
inclination of heart, and a disposition of will thereunto, in that I have neither been
free from discontentedness with mine own estate, nor from covetous desire after
that which belongs to another.
And though I never did bear false witness against any man, yet have I had an
inclination of heart and disposition of will thereunto, in that I have not been free
from contemning, despising, and thinking too basely of others; neither have I been
free from evil surmisings, groundless suspicions, and rash judging of others.
And now, neighbour Nomologista, I pray you tell me whether you do think that
some of these corruptions are in you, which you hear are in me.
Nom. Yea, believe me, sir, I must needs confess that some of them are.
Evan. Well, though you have but only one of them in you, yet I pray you
consider, that you do hereby transgress one of the ten commandments; and the
apostle James says, that "Whosoever shall keep the whole law, and yet offend in
one point, he is guilty of all," (James 2:10). And call to mind, I also pray you, that
a curse is denounced against all those that continue not in "all things which are
written in the book of the law to do them." Mind it, I pray you, "that doth not
continue in all things": so that although you could for a time do all that the law
requires, and avoid all that it forbids, and that never so exactly, yet if you do not
continue so doing, but transgress the law once in all your life, and that only in one
thought, you are thereby become subject to the curse, which, as you have heard,
is eternal damnation in hell.
Nay, let me tell you more, although you never yet had transgressed the law in all
your life hitherto, not so much as in the least thought, nor ever should do whilst
you live, yet should you thereby become far short of the perfect fulfilling of the
law, and so consequently of your justification and acceptation in the sight of God.
Nom. That is very strange to me, sir, for what can be required more, or what can
be done more, than yielding of perfect and perpetual obedience?
Evan. That is true indeed; there is no more required, neither can there be more
done; but yet you must understand, that the law does as well require passive
obedience as active, suffering as well as doing; for our common bond entered into
for us all, by God's benefits towards the first man, is by his disobedience become
forfeited, both in respect of himself and all mankind; and, therefore, ever since
the fall of man, the law and justice of God does not only require the payment of
the debt, but also of the forfeiture; there is not only required of him perfect doing,
but also perfect suffering. "In the day that thou eatest thereof, thou shalt die the
death," says the Lord, (Gen 2:17). Nay, let me tell you yet more; in order of
justice, the forfeiture ought to be paid before the debt; perfect suffering should go
before perfect doing, because all mankind, by reason of that first and great
transgression, are at odds and enmity with God; they are all of them children of
his wrath, and therefore God, as we may speak with holy reverence, cannot be
reconciled unto any man, before a full satisfaction be made to his justice by a
perfect suffering, (Col 1:21): perfect suffering, then, is required for the reconciling
of man unto God, (Eph 2:3), and setting him in the same condition he was in
before his fall, and perfect doing is required for the keeping of him in that
condition.
Nom. And, sir, is man as unable to pay the forfeiture as he is to pay the debt? I
mean, is he as unable to suffer perfectly, as to do perfectly?
Evan. Yea, indeed, every whit as unable; forasmuch as man's sin in eating of the
forbidden fruit was committed against God, and God is infinite and eternal, and
the offence is always multiplied according to the dignity of the person against
whom it is committed: man's offence must needs be an infinite offence, and the
punishment must needs be proportionable to the fault; therefore an infinite and
eternal punishment is required at man's hands, or else such a temporal
punishment, as is equal and answerable to eternal. Now, eternal punishment man
cannot sustain, because then he should never be delivered--he should ever be
satisfying, and never have satisfied; which satisfaction is such as is the
punishment of the devils and damned men in hell, which never shall have an end.
And for temporal punishment, which should be equivalent to eternal, that cannot
be neither, because the power and vigour of no creature is such that it may
sustain a finite and temporal punishment, equivalent to an infinite and eternal; for
sooner should the creature be wasted, consumed, and brought to nothing, than it
could satisfy the justice of God by this means; wherefore we may certainly
conclude, that no man can satisfy the law and justice of God, either by active or
by passive obedience, and so consequently no man shall be justified and accepted
in the sight of God by his own doings or sufferings.
Nom. Sir, I see it clearly, and am therein fully convinced, and I hope I shall make
that use of it. But, sir, is there no other use to be made of the law than this?
Evan. Yea, neighbour Nomologista, you must not only labour thereby to see your
own insufficiency to procure your own justification and acceptation in the sight of
God, though that indeed be the chief use that any unjustified person ought to
endeavour to make of it, but you must also endeavour to make it a rule of
direction to you in your life and conversation.
Nom. But, sir, if I cannot by my obedience to the law do anything towards the
procuring of mine own justification, and acceptation in the sight of God, or, which
as I do conceive is all one, if I can do nothing towards the procuring of mine own
eternal salvation, then methinks all that I do should be in vain, for I cannot see
any good I shall get thereby.
Evan. No, neighbour Nomologista, it shall not be in vain; for though you cannot
by your obedience to the law, do any thing towards the procuring of your own
justification or eternal salvation; yea, and though you should never make such a
use of it, as to be thereby driven out of yourself unto Jesus Christ for justification
and eternal salvation, but should be everlastingly condemned; yet, this let me tell
you, the more obedience you yield unto the law, the more easy shall your
condemnation be; for although no man, walk he ever so exactly and strictly
according to the law, shall thereby either escape the torments of hell, or obtain the
joys of heaven, yet the more exactly and strictly any man walks according to the
law, the easier shall his torments be, (Matt 11:22). So that although you by your
obedience to the law cannot obtain the uneasiest place in heaven, yet may you
thereby obtain the most easy place in hell: and therefore your obedience shall not
be in vain. Nay, let me tell you more, although you by your obedience to the law
can neither escape that hell, nor enjoy that heaven that is in the world to come,
yet you may thereby escape that hell, and enjoy that heaven which is to be had in
this present world; for the Lord dealeth so equally and justly with all men, that
every man shall be sure to receive his due at his hands; so that as every man who
is truly justified in the sight of God, by faith in Christ's blood, shall for that
blood's sake be sure of the joys of heaven, though his life may even after his
believing be in many respects unconformable to the law; yet the more
unconformable his life is thereunto, the more crosses and afflictions he shall be
sure to meet withal in this life, (Psa 89:30-32). Even so, though no man that is not
justified by faith in Christ's blood shall either escape the torments of hell, or attain
the joys of heaven, be his life never so conformable to the law, yet the more
conformable his life is thereunto, the less of the miseries and the more of the
blessings of this life he shall have; for it is not to men unjustified, though I
suppose not only to them that the Lord speaketh, (Isa 1:19), saying, "If ye be
willing and obedient, ye shall eat the good things of the land." And does not the
Lord in the fifth commandment promise the blessing of long life to all inferiors
that are obedient to their superiors? And may we not observe, and is it not found
true by experience, that those children who are most careful of doing their duties
to their parents, are commonly more free both from their parents' corrections and
the Lord's corrections; and are likewise blessed with obedient children
themselves, and do also taste of their parents' bounty and the Lord's bounty, as
touching the blessings of this life, more than others that are disobedient? And may
we not observe, and is it not found true by experience, that those servants that are
most faithful and diligent in their places are commonly more free either from the
Lord's or their masters' corrections, and are likewise rewarded with such servants
themselves, and with other temporal blessings both from their masters and from
the Lord, than others that are not so? And may we not observe, and is it not
found true by experience, that those wives that are obedient and subject to their
husbands, are commonly more free from their frowns, checks, and rebukes; at
least they are more blessed with peace of conscience and a good name amongst
men, than others that are not so? And may we not observe, that our mere honest
men, who for the most part live without committing any gross sin against the law,
are commonly more exempted from the sword of the magistrate, and have many
earthly blessings more in abundance than such as are gross sinners? And the
Scribes and Pharisees, who were strict observers of the law, in regard of the
outward man, were no losers by it, "Verily," says our Saviour, "I say unto you,
they have their reward," (Matt 6:2). So that still, you see, your obedience to the
law shall not be in vain; wherefore, I pray you, do your best to keep the ten
commandments as perfectly as you can. But above all, I beseech you, be careful
to consider of that which has been said touching the special use of the law to you,
that so through the powerful working of God's Spirit, it may become an effectual
means to drive you out of yourself unto Jesus Christ.
Oh, consider, in the first place, what a great number of duties are required and
what a great number of sins are forbidden in every one of the ten
commandments! And in the second place, consider, how many of those duties
you have omitted, and how many of those sins you have committed. And in the
third place, consider, that there has been much corruption mixed with every good
duty which you have done, so that you have sinned in doing that which in itself is
good; and that you have had an inclination of heart and disposition of will to
every sin you have not committed, and so have been guilty of all those sins which
you have not done. And in the fourth place, consider, that the law denounceth a
curse unto every one which continueth not in all things which are written in the
book of the law to do them. And then, in the fifth place, make application of the
curse unto yourself, by saying in your heart, if every one be cursed which
continueth not in all things, then surely I am cursed that have continued in
nothing. And then, in the sixth place, consider, that before you can be delivered
from the curse, the law and justice of God requires that there be a perfect
satisfaction made both by paying the debt and the forfeiture to the very utmost
farthing; perfect doing and perfect suffering are both of them required. And then,
in the last place, consider, that you are so far from being able to make a perfect
satisfaction, that you can do nothing at all towards it, and that therefore, as of
yourself, you are in a most miserable and helpless condition.
Nom. Well, sir, I do now plainly see that I have been deceived, for I verily
thought that the only reason why the Lord gave the law, and why you that are
ministers do show us what is required and forbidden in the law, had been, that all
men might thereby come to see what the mind and will of the Lord is, and be
exhorted, and persuaded to lead their lives thereafter. And I also verily thought
that the more any man did strive and endeavour to reform his life and do
thereafter, the more he procured the love and favour of God towards him, and
the more God would bless him, and do him good, both in this world and in the
world to come; yea, and I also verily thought, that it had been in the man's power
to have come very near the perfect fulfilling of the law, for I never read nor heard
any minister show how impossible it is for any man to keep the law, nor ever
make any mention of any such use of the law, as you have done this day.
Evan. Surely, neighbour Nomologista, these have not only been your thoughts,
but also the thoughts of many other men; for it is natural for every man to think
that he must and can procure God's favour and eternal happiness by his
obedience to the law, at the least to think he can do something towards it; for
naturally men think that the law requires no more but the external act, and that
therefore it is in man's power to keep it perfectly. Is it not an ordinary and
common thing for men when they hear or read that there is more required and
forbidden in the law than they were aware of, to think with themselves, Surely, I
am not right, I have transgressed the law more than I had thought I had done, and
therefore God is more angry with me than I had thought he had been; and
therefore to pacify his anger, and procure his favour towards me, I must repent,
amend, and do better; I must reform my life according to the law, and so by my
future obedience make amends for my former disobedience? And if thereupon
they do attain to any good measure of outward conformity, then they think they
come near the perfect fulfilling of the law; and if it were not that the doctrine of
the Church of England is, that no man can fulfil the law perfectly, and that none
but Papists do say the contrary, they would both think and say they did, or hoped
they should keep all the commandments perfectly. And upon occasions of this
their outward reformation according to the law, they think, yea, and sometimes
say, they are regenerate men and true converts, and that the beginning of this
their reformation was the time of their new birth and conversion unto God. And if
these men do confess themselves to be sinners, it is rather because they hear all
others confess themselves so to be, than out of any true sight and knowledge,
sense, or feeling they have of any inward heart-corruption. And if they do
acknowledge, that a man is not to be justified by the works of the law, but by
faith in Christ, it is rather because they have heard it so preached or because they
have read it so in the Bible, or some other book, than because of any
imperfection which they see in their own works, or any need they see of the
righteousness of Jesus Christ. And if they do see any imperfection in their own
works, and any need of the righteousness of Jesus Christ, then they imagine that
so long as their hearts are upright and sincere, and they do desire and endeavour
to do their best to fulfil the law, God will accept of what they do, and make up
their imperfect obedience with Christ's perfect obedience, and so will justify and
save them; but all this while, their own works must have a hand in their
justification and salvation, and so they are still of the works of the law, and
therefore under the curse. The Lord be merciful both to you and them, and bring
you under the blessing of Abraham!
Nom. Sir, I thank you for your good wishes towards me, and for your great pains
which you have now taken with me and so I will for this time take my leave of
you; only, I could wish, if it might not be too much trouble to you, that you
would be pleased at your leisure, to give me in writing a copy of what you have
this day said concerning the law.
Evan. Well, neighbour Nomologista, though I can hardly spare so much time, yet
because you do desire it, and in hope you may receive good by it, I will, ere long,
find some time to accomplish your desire.
Neo. I pray you, neighbour Nomologista, tarry a little longer, and I will go with
you.
Nom. No, I must needs be gone; I can stay no longer.
Evan. Then fare you well, neighbour Nomologista, and the Lord make you to see
your sins!
Nom. The Lord be with you, sir.
Neo. Well, sir, now I hope you have fully convinced him that he comes far short
of keeping all the commandments perfectly: I hope he will no longer be so well
conceited of his own righteousness as he has formerly been. But now, sir, I pray
you tell me before I depart, whether you would have me to endeavour to make
the same use of the law, which you have advised him to make.
Evan. No, neighbour Neophytus, I look not upon you as an unbeliever, as I did
upon him, but I look upon you as one who has already been by the law driven out
of yourself unto Jesus Christ; I look upon you as a true believer, and as a person
already justified in the sight of God, by faith in Christ, and so as one who are
neither to question your inheritance in heaven, nor fear your portion in hell. And
therefore I will not persuade you to labour to yield obedience to the law, by telling
you, that the more obedient you are thereunto, the easier torments you shall have
in hell, as I did him; neither would I have you to make application of the curse of
the law
"Oh"! says the Lord, "that my people had hearkened unto me, and Israel had
walked in my ways! he should soon have fed them with the finest of wheat, and
with honey out of the rock should I have satisfied thee." Besides, the more
obedience you yield unto the ten commandments, the more glory you will bring to
God, according to that of our Saviour, (John 15:8), "Herein is my Father glorified,
that ye bear much fruit." To conclude, the more obedience you yield unto the ten
commandments, the more good you will do unto others, according to that of the
apostle, (Titus 3:8), "This is a faithful saying, and these things I will that thou
affirm constantly, that they which have believed in Christ might be careful to
maintain good works; these things are good and profitable unto men."
Neo. But, sir, what if I should not purpose, desire, and endeavour to yield
obedience to all the ten commandments, as you say the Lord requires; what then?
Evan. Why, then, although it is true you have no cause to fear that God will
proceed against you, as a wrathful judge proceeds against a malefactor, yet have
you cause to fear that he will proceed against you as a displeased father does
against an offending child; that is to say, although you have no cause to fear that
he will unjustify you, and unson you, and deprive you of your heavenly
inheritance, and inflict the penalty of the law of works upon you, and so condemn
you, for says the apostle, "There is no condemnation to them that are in Christ
Jesus," (Rom 8:1); yet have you cause to fear that he will hide his fatherly face,
and withdraw the light of his countenance from you; and that your conscience will
be ever accusing and disquieting of you, which if it do, then will you draw back,
and be afraid to ask anything of God in prayer; for even as a child whose
conscience tells him that he has angered and displeased his father, will be
unwilling to come into his father's presence, especially to ask of him anything that
he wants, even so it will be with you; and besides, you shall be sure to be
whipped and scourged with many bodily and temporal chastisements and
corrections, according to that which is said concerning Jesus Christ and his seed,
even true believers, and justified persons, (Psa 89:31-33), "If his children forsake
my law, and walk not in my judgments; if they break my statutes, and walk not in
my commandments, then will I visit their transgressions with the rod, and their
iniquities with stripes. Nevertheless, my loving kindness will I not utterly take
from him, nor suffer my faithfulness to fail."
Wherefore, neighbour Neophytus, to apply these things a little more closely to
you, and so to conclude, let me exhort you, when you come home, call to mind
and consider of every commandment according as you have heard them this day
expounded, and resolve to endeavour yourself to do thereafter; and always take
notice how and wherein you fall and come short of doing what is required, and of
avoiding what is forbidden; and especially be careful to do this when you are
called to humble yourself before the Lord in fasting and prayer, and upon
occasion of going to receive the sacrament of the Lord's Supper, and so shall you
make a right use of the law.
Neo. And, sir, why would you have me more especially to take notice of my sins,
when I am called to humble myself before the Lord in fasting and prayer?
Evan. Because the more sinful you see yourself to be, the more humble will your
heart be; and the more humble your heart is, the more fit you will be to pray, and
the more the Lord will regard your prayers: wherefore, when upon occasion of
some heavy and sore affliction, either felt, or feared to come upon yourself, or
someone sore judgment and calamity either felt, or feared to come upon the
nation or place where you live, the Lord calls you to humble yourself in fasting
and prayer, then do you thereupon take occasion to meditate, and consider
seriously what duties are required, and what sins are forbidden in every one of the
ten commandments, and then consider how many of those duties you have
omitted, and how many of those sins you have committed; consider also the
sinful manner of performing those duties you have performed, and the base and
sinful ends which you have had in the performance of them; consider also how
many sinful corruptions there are in our heart, which break not forth in our life,
and the disposition of heart which you have naturally to every sin which you do
not commit; and then consider, that although the sins which you do now commit
are not a transgression of the law of works, because you are not now under the
law, (Rom 6:14); yet are they a transgression of the law of Christ, because you
still are under that law, (1 Cor 9:31); and though they be not committed against
God as standing in relation to you as a wrathful Judge, yet have they been
committed against him as he stands in relation to you as a merciful loving Father;
and though they subject you not to the wrath of a Judge, nor to the penalty of the
law of works, yet they subject you to the anger and displeasure of a loving
Father, and to the penalty of the law of Christ.
Whereupon, do you draw near to God by prayer, saying unto him after this
manner:
"O merciful and loving Father! I do acknowledge that the sins which I did commit
before I was a believer, were a transgression of the law of works, because I was
then under that law; yea, and that they were committed against thee, as thou
stoodest in relation to me as a judge, and that therefore thou mightest most justly
have inflicted the curse or penalty of the law of works upon me, and so have cast
me into hell; but seeing that thou hast enabled me to believe the gospel, viz: that
thou hast been pleased to give thine own Son Jesus Christ to undertake for me, to
become my Surety, to take my nature upon him, and to be made under the law,
to redeem me from under the law, (Gal 4:4, 3:13, Rom 5:10); and to be made a
curse for me, to redeem me from the curse, and to reconcile me unto thee by his
death; now I know it stands not with thy justice to proceed against me by virtue
of the law of works, and so cast me into hell. Nevertheless, Father, I know that
the sins which I have committed since I did believe have been a transgression of
the law of Christ, because I am still under that law: yea, and I do acknowledge,
that they have been committed against thee, even against thee, my most gracious,
merciful, and loving Father in Jesus Christ, and that it is therefore meet thou
shouldest express thy fatherly anger and displeasure towards me, for these sins
which thy law has discovered unto me, in bringing this affliction upon me, or this
judgment upon the place or nation wherein I live: howbeit, Father, I , knowing
that thy fatherly anger towards thy children is never mixed with hatred, but
always with love, and that in afflicting of them thou never intendedst any
satisfaction to thine own justice, but their amendment, even the purging out of the
remainder of those sinful corruptions which are still in them, and the conforming
of them to thine own image; I therefore come unto thee this day, to humble
myself before thee, and to call upon thy name, not for any need, or power that I
do conceive I have to satisfy thy justice, or to appease thy eternal wrath, and to
free my soul from hell; for that I do believe Christ has fully done for me already;
but I do it in hopes thereby to pacify thy fatherly anger and displeasure towards
me, and to obtain the removal of this affliction or judgment which I feel or fear;
wherefore I beseech thee to pardon and forgive these my sins, which have been
the procuring cause thereof; yea, I pray thee not only to pardon them, but also to
purge them, that so this may be all the fruit, even the taking away of sin, and
making me partaker of thy holiness; and then, Lord, remove this affliction and
judgment when thy will and pleasure is."
And thus have I showed you the reason why I would have you more especially to
take notice of your sins, when you come to humble yourself before the Lord in
fasting and prayer.
Neo. And, sir, why would you have me to take notice of my sins, upon occasion
of my going to receive the sacrament of the Lord's Supper?
Evan. Because the more sinful you see yourself to be, the more need you will see
yourself to have of Christ; and the more need you see yourself to have of Christ,
the more will you prize him; and the more you prize Christ, the more you will
desire him; and the more you do desire Christ, the more fit and worthy receiver
you will be.
Wherefore, when you are determined to receive the sacrament, then take
occasion to examine yourself as the apostle exhorts you, behold the face of your
soul in the glass of the law, lay your heart and life to that rule, as I directed you
before; then think with yourself and commune with your own heart, saying in
your heart after this manner, "Though I do believe that all these my sins are for
Christ's sake freely and fully pardoned and forgiven, so as that I shall never be
condemned for them, yet do I not so fully and comfortably believe it as I ought,
but am sometimes apt to question it: and besides, though my sins have not
dominion over me, yet I feel them too prevalent in me, and I would fain have
more power and strength against them; I would fain have my graces stronger and
my corruptions weaker; wherefore I, knowing that Christ in the sacrament of the
Lord's Supper, seals up unto me the assurance of the pardon and forgiveness of
all my sins; yea, and knowing that the death and bloodshed of Jesus Christ, which
is there represented, has in it both a pardoning and purging virtue; yea, and
knowing that the more fully I do apprehend Christ by faith, the more strength of
grace, and power against corruptions I shall feel:--wherefore I will go to partake
of that ordinance, in hope that I shall there meet with Jesus Christ, and apprehend
him more fully by faith, and so obtain both more assurances of the pardon of my
sins, and the more power and strength against them"; which the Lord grant you
for Christ's sake. And thus having also showed you the reason why I would have
you more especially to take notice of your sins before you come to receive the
sacrament of the Lord's Supper, I will now take my leave of you, for my other
occasions do call me away.
Neo. Well, sir, I do acknowledge, that you have taken great pains both with my
neighbour and me this day, for the which I do give you many thanks. And yet I
must entreat you to do the like courtesy for me which you promised my
neighbour Nomologista, and that is, at your leisure, to write me out a copy of the
conference we have had this day.
Evan. Well, neighbour Neophytus, I shall think of it, and it may be, accomplish
your desire. And so the God of peace be with you.
Neo. The Lord be with you, sir. __________________________________________________________________
THE DIFFERENCE BETWEEN THE LAW AND THE GOSPEL.
There is little more in all this, viz: "The Marrow," to be attributed to me than the
very gathering and composing of it. That which I aim at, and intend therein, is to
show unto myself and others that shall read it, the difference betwixt the law and
the gospel,--a point, as I conceive, very needful for us to be well instructed in,
and that for these reasons:--
First, Because, if we be ignorant thereof, we shall be very apt to mix and mingle
them together, and so to confound the one with the other; which, as Luther on
the Galatians, p. 31, truly says, "doth more mischief than man's reason can
conceive"; and therefore he doth advise all Christians, in the case of justification,
to separate the law and the gospel as far asunder as heaven and earth are
separated.
Secondly, Because if we know right how to distinguish betwixt them, the
knowledge thereof will afford us no small light towards the true understanding of
the Scripture, and will help us to reconcile all such places, both in the Old and
New Testament, as seem to be repugnant; yea, and it will help us to judge aright
of cases of conscience, and quiet our own conscience in time of trouble and
distress; yea, and we shall thereby be enabled to try the truth and falsehood of all
doctrines; wherefore, for our better instruction on this point, we are first of all to
consider and take notice what the law is, and what the gospel is.
Now, the law is a doctrine partly known by nature, teaching us that there is a
God, and what God is, and what he requires us to do, binding all reasonable
creatures to perfect obedience, both internal and external, promising the favour of
God, and everlasting life to all those who yield perfect obedience thereunto, and
denouncing the curse of God and everlasting damnation to all those who are not
perfectly correspondent thereunto.
But the gospel is a doctrine revealed from heaven by the Son of God, presently
after the fall of mankind into sin and death, and afterwards manifested more
clearly and fully to the patriarchs and prophets, to the evangelists and apostles,
and by them spread abroad to others; wherein freedom from sin, from the curse
of the law, the wrath of God, death, and hell, is freely promised for Christ's sake
unto all who truly believe on his name.
Thirdly, We are to consider what the nature and office of the law is, and what the
nature and office of the gospel is.
Now, the nature and office of the law is to show unto us our sin, (Rom 3:10), our
condemnation, our death, (Rom 2:1, 7:10). But the nature and office of the gospel
is to show unto us, that Christ has taken away our sin, (John 1:29), and that he
also is our redemption and life, (Col 1:14, 3:4). So that the LAW is a word of
wrath, (Rom 4:14); but the GOSPEL is a word of peace, (Eph 2:17).
Fourthly, We are to consider where we may find the law written, and where we
may find the gospel written.
Now, we shall find this law and this gospel written and recorded in the writings of
the prophets, evangelists, and apostles, namely, in the books called the Old and
New Testament, or the Scriptures. For, indeed, the law and the gospel are the
chief general heads which comprehend all the doctrine of the Scriptures; yet we
are not to think that these two doctrines are to be distinguished by the books and
leaves of the Scriptures, but by the diversity of God's Spirit speaking in them: we
are not to take and understand whatsoever is contained in the compass of the Old
Testament, to be only and merely the word and voice of the law; neither are we
to think that whatsoever is contained within the compass of the books called the
New Testament, is only and merely the voice of the gospel; for sometimes in the
Old Testament, God does speak comfort, as he comforted Adam, with the voice
of the gospel; sometimes also in the New Testament he does threaten and terrify,
as when Christ terrified the Pharisees. In some places, again, Moses and the
prophets do play the evangelists; insomuch that Hierom doubts whether he should
call Isaiah a prophet or an evangelist. In some places, likewise, Christ and the
apostles supply the part of Moses: Christ himself, until his death, was under the
law, which law he came not to break, but to fulfil; so his sermons made to the
Jews, for the most part, run all upon the perfect doctrine and works of the law,
showing and teaching what we ought to do by the right law of justice, and what
danger ensues in the non-performance of the same. All which places, though they
be contained in the book of the New Testament, yet are they to be referred to the
doctrine of the law, ever having included in them a privy exception of repentance
and faith in Jesus Christ. As for example, where Christ thus preaches, "Blessed
are the pure in heart, for they shall see God," (Matt 5:8). Again, "Except ye be
converted and become as little children, ye shall not enter into the kingdom of
heaven," (Matt 18:3). And again, "He that doeth the will of my Father which is in
heaven, shall enter into the kingdom of heaven," (Matt 7:21). And again, the
parable of the wicked servant, cast into prison for not forgiving his fellow, (Matt
18:30); the casting of the rich glutton into hell, (Luke 16:23). And again, "He that
denieth me before men, I will deny him before my Father which is in heaven,"
(Luke 12:9); with divers such other places, all which, I say, do appertain to the
doctrine of the law.
Wherefore, in the fifth place, we are to take heed, when we read the Scriptures,
we do not take the gospel for the law, nor the law for the gospel, but labour to
discern and distinguish the voice of the one from the voice of the other; and if we
would know when the law speaks, and when the gospel speaks, let us consider
and take this for a note, that when in Scripture there is any moral work
commanded to be done, either for eschewing of punishment, or upon promise of
any reward, temporal or eternal--or else when any promise is made with the
condition of any work to be done, which is commanded in the law--there is to be
understood the voice of the law.
Contrariwise, where the promise of life and salvation is offered unto us freely,
without any condition of any law, either natural, ceremonial, or moral, or any
work done by us, all those places, whether we read them in the Old Testament,
or in the New, are to be referred to the voice and doctrine of the gospel; yea, and
all those promises of Christ coming in the flesh, which we read in the Old
Testament; yea, and all those promises in the New Testament, which offer Christ
upon condition of our believing on his name, are properly called the voice of the
gospel, because they have no condition of our mortifying annexed unto them, but
only faith to apprehend and receive Jesus Christ; as it is written, (Rom 3:22), "For
the righteousness of God, which is by faith of Jesus Christ unto all, and upon all
that believe," &c.
Briefly, then, if we would know when the law speaks, and when the gospel
speaks, either in reading the word, or in hearing it preached; and if we would
skillfully distinguish the voice of the one from the voice of the other, we must
consider:--
Law. The law says, "Thou art a sinner, and therefore thou shalt be damned,"
(Rom 7:2, 2 Thess 2:12).
Gos. But the gospel says, No; "Christ Jesus came into the world to save sinners";
and therefore, "believe on the Lord Jesus Christ, and thou shalt be saved, (1 Tim
1:15, Acts 16:31).
Law. Again the law says, "Knowest thou not that the unrighteous shall not inherit
the kingdom of God; be not deceived," &c. (1 Cor 6:9). And therefore thou being
a sinner, and not righteous, shalt not inherit the kingdom of God.
Gos. But the gospel says, "God has made Christ to be sin for thee who knew no
sin; that thou mightest be made the righteousness of God in him, who is the Lord
thy righteousness," (Jer 23:6).
Law. Again the law says, "Pay me what thou owest me, or else I will cast thee
into prison," (Matt 18:28,30).
Gos. But the gospel says, "Christ gave himself a ransom for thee," (1 Tim 2:6);
"and so is made redemption unto thee," (1 Cor 1:30).
Law. Again the law says, "Thou hast not continued in all that I require of thee,
and therefore thou art accursed," (Deut 27:6).
Gos. But the gospel says, "Christ hath redeemed thee from the curse of the law,
being made a curse for thee," (Gal 3:13).
Law. Again the law says, "Thou are become guilty before God, and therefore
shalt not escape the judgment of God," (Rom 3:19, 2:3).
Gos. But the gospel says, "The Father judgeth no man, but hath committed all
judgment to the Son," (John 5:12).
And now, knowing rightly how to distinguish between the law and the gospel, we
must, in the sixth place, take heed that we break not the orders between these
two in applying the law where the gospel is to be applied, either to ourselves or to
others; for albeit the law and gospel, in order of doctrine, are many times to be
joined together, yet in the case of justification, the law must be utterly separated
from the gospel.
Therefore, whensoever, or wheresoever, any doubt or question arises of
salvation, or our justification before God, there the law and all good works must
be utterly excluded and stand apart, that grace may appear free, and that the
promise and faith may stand alone: which faith alone, without law or works,
brings thee in particular to thy justification and salvation, through the mere
promise and free grace of God in Christ; so that I say, in the action and office of
justification, both law and works are to be utterly excluded and exempted, as
things which have nothing to do in that behalf. The reason is this: for seeing that
all our redemption springs out from the body of the Son of God, crucified, then is
there nothing that can stand us in stead, but that only wherewith the body of
Christ is apprehended. Now, forasmuch as neither the law nor works, but faith
only, is the thing which apprehendeth the body and passion of Christ, therefore
faith only is that matter which justifies a man before God, through the strength of
that object Jesus Christ, which it apprehends; like as the brazen serpent was the
object only of the Israelites' looking, and not of their hands' working; by the
strength of which object, through the promise of God, immediately proceeded
health to the beholders: so the body of Christ being the object of our faith, strikes
righteousness to our souls, not through working, but through believing.
Wherefore, when any person or persons, do feel themselves oppressed or terrified
with the burden of their sins, and feel themselves with the majesty of the law and
judgment of God terrified and oppressed, outweighed and thrown down into utter
discomfort, almost to the pit of hell, as happens sometimes to God's own dear
servants, who have soft and timorous consciences; when such souls, I say, do
read or hear any such place of Scripture which appertains to the law, let them,
then, think and assure themselves that such places do not appertain or belong to
them; nay, let not such only who are thus deeply humbled and terrified do this,
but also let every one that does but make any doubt or question of their own
salvation, through the sight and sense of their sin, do the like.
And to this end and purpose, let them consider and mark well the end why the
law was given, which was not to bring us to salvation, nor to make us good, and
so to procure God's love and favour towards us: but rather to declare and convict
our wickedness, and make us feel the danger thereof; to this end and purpose,
that we seeing our condemnation, and being in ourselves confounded, may be
driven thereby to have our refuge in the Son of God, in whom alone is to be
found our remedy. And when this is wrought in us, then the law has
accomplished its end in us; and therefore it is now to give place unto Jesus Christ,
who, as the apostle says, "is the end of the law," (Rom 10:3). Let every true
convicted person, then, who fears the wrath of God, death, and hell, when they
hear or read any such places of Scripture as do appertain to the law, not think the
same to belong to them, no more than a mourning weed belongs to a marriage
feast; and therefore, removing utterly out of their minds all cogitations of the law,
all fear of judgment and condemnation, let them only set before their eyes the
gospel, viz: the glad and joyful tidings of Christ, the sweet comforts of God's
promises, free forgiveness of sins in Christ, grace, redemption, liberty, psalms,
thanks, singing, a paradise of spiritual jocundity, and nothing else; thinking thus
within themselves, the law hath now done its office in me, and therefore must
now give place to its better; that is, it must needs give place to Jesus Christ, the
Son of God, who is my Lord and Master, the fulfiller and accomplisher of the
law.
Lastly, As we must take heed and beware that we apply not the law where the
gospel is to be applied, so must we also take heed and beware that we apply not
the gospel where the law is to be applied. Let us not apply the gospel instead of
the law; for, as before, the other was even as much as to put on a mourning-gown
at a marriage feast, so this is but even the casting of pearls before swine, wherein
is great abuse amongst many; for commonly it is seen, that these proud,
self-conceited, and unhumbled persons, these worldly epicures and secure
mammonists, to whom the doctrine of the law does properly appertain, do yet
notwithstanding put it away from them, and bless themselves with the sweet
promises of the gospel, saying, "They hope they have as good a share in Christ as
the best of them all, for God is merciful and the like." And contrariwise, the other
contrite and bruised hearts, to whom belongs not the law, but the joyful tidings of
the gospel, for the most part receive and apply to themselves the terrible voice
and sentence of the law. Whereby it comes to pass, that many do rejoice when
they should mourn; and on the other side, many do fear and mourn when they
should rejoice. Wherefore, to conclude, in private use of life, let every person
discreetly discern between the law and the gospel, and apply to himself that which
belongs to him. Let the man or the woman, who did never yet to any purpose
[especially in the time of health and prosperity] think of, or consider their latter
end, that did never yet fear the wrath of God, nor death, nor devil, nor hell, but
have lived, and do still live a jocund and merry life; let them apply the curse of
the law to themselves, for to them it belongs: yea, and let all your civil honest
men and women, who, it may be, do sometimes think of their latter end, and
have had some kind of fear of the wrath of God, death, and hell, in their hearts,
and yet have salved up the sore, with a plaster made of their own civil
righteousness, with a salve compounded of their outward conformity to the duties
contained in the law, their freedom from gross sins, and their upright and just
dealing with men; let these hearken to the voice of the law, when it says, "Cursed
is every one that continueth not in all things which are written in the book of the
law to do them"; but let all self-denying, fearful, trembling souls, apply the
gracious and sweet promises of God in Christ unto themselves, and rejoice
because their names are written in the Book of Life. __________________________________________________________________
APPENDIX.
THE OCCASION OF THE "MARROW" CONTROVERSY, STATED BY
THE LATE REV. JOHN BROWN, OF HADDINGTON.
While the Church of Scotland was clear and exact in her standards, and many of
her preachers truly evangelical, a flood of legal doctrine filled many pulpits about
the time of the Revolution.
The Arminian errors of Professor Simpson were also prevalent after this time; but
the Assembly used him with great tenderness. However, they were far from being
equally kind to such as earnestly endeavoured a clear illustration of the doctrines
of God's free grace reigning through the righteousness of Christ. Mr. Hamilton of
Airth having published a catechetical treatise concerning the covenant of works
and grace, and the sacraments of baptism and the Lord's Supper, in a more
evangelical strain than some wished, the Assembly, 1710, prohibited all ministers
or members of this church to print, or disperse in writ, any catechism, without the
allowance of the Presbytery of the bounds, or the Commission. The Presbytery
of Auchterarder having begun to require candidates for licence, to acknowledge it
unsound to teach that men must forsake their sins in order to come to Christ,
the Assembly, 1717, on the same day they had dealt so gently with Professor
Simpson, declared their abhorrence of that proposition as unsound and most
detestable--as if men ought only to come to Christ, the alone Saviour from sins,
after they have got rid of them by repentance. Mr. James Hog, one of the holiest
ministers in the kingdom, having published or recommended a celebrated and
edifying tract of the Cromwellian age, called The Marrow Modern Divinity, the
Assembly, 1720, fell upon it with great fury, as if it had been replete with
Antinomian errors, though it is believed many of these zealots never read it, at
least had never perused it, in connection with the Second Part of it, which is
wholly taken up in the manifestation of the obligation, meaning, and advantage of
observing the law of God. They condemned the offering of Christ, as a Saviour to
all men, or to sinners as such, and the doctrine of believers' full deliverance from
under the law as a broken covenant of works. They asserted men's holiness to be
a federal or conditional mean of their obtaining eternal happiness. They
condemned these almost express declarations of Scripture, that believers are not
under the law,--that they do not commit sin,--that the Lord sees no sin in them,
and cannot be angry with them, as Antinomian paradoxes,--and condemned the
distinction of the moral law as a covenant of works, and as a binding rule of duty
in the hand of Christ. In order to explain these expressions, Messrs. James Hog,
Thomas Boston, Ebenezer and Ralph Erskines, Gabriel Watson, and seven
others, remonstrated to the next Assembly against these decisions as injurious to
the doctrine of God's grace. And in their answers to the Commission's Twelve
Queries, they illustrated these doctrines with no small clearness and evidence.
Perhaps influenced by this, as well as by the wide spread detestation of their acts
[1720] on that point, the Assembly, 1722, reconsidered the same, and made an
act explaining and confirming them. This was less gross and erroneous.
Nevertheless, the twelve representers protested against it as injurious to truth; but
this protest was not allowed to be marked. The Moderator, by the Assembly's
appointment, rebuked them for their reflections on the Assembly, 1720, in their
representation, and admonished them to beware of the like in all time coming;
against which they protested.
QUERIES AGREED UNTO BY THE COMMISSION OF THE GENERAL
ASSEMBLY, AND PUT TO THOSE MINISTERS WHO GAVE IN A
REPRESENTATION AND PETITION AGAINST THE 5TH AND 8TH
ACTS OF ASSEMBLY 1720, WITH THE ANSWERS GIVEN BY THESE
MINISTERS TO THE SAID QUERIES. [381]
Adhering to and holding, as here repeated, our subscribed Answer given in to the
Reverend Commission, when by them called to receive these Queries, we come
to adventure, under the conduct of the faithful and true Witness, who has
promised the Spirit of truth to lead his people into truth, to make answer to the
said Queries. To which, before we proceed, we crave leave to represent, that the
title thereto prefixed, viz: "Queries to be put to Mr. James Hog, and other
Ministers, who gave in a Representation in Favours of the Marrow, to the General
Assembly, 1721," as well as that prefixed to the Commission's overture anent this
affair, has a native tendency to divert and bemist the reader, to expose us, and to
turn the matter off its proper hinge, by giving a wrong colour to our
Representation, as if the chief design of it was to plead, not for the precious truths
of the gospel, which we conceive to be wounded by the condemnatory act, but
for "The Marrow of Modern Divinity," the which, though we value for a good
and useful book, and doubt not but the Church of God may be much edified by
it, as we ourselves have been, yet came it never into our minds to hold it, or any
other private writing, faultless, nor to put it on a level with our approved
standards of doctrine.
QUERY. I.--Whether are there any precepts in the gospel that were not
actually given before the gospel was revealed?
Answer.--The passages in our representation, marked out to us for the grounds
of this query, are these:--"The gospel doctrine, known only by a new revelation
after the fall. Of the same dismal tendency we apprehend to be the declaring of
that distinction of the law, as it is the law of works, and as it is the law of Christ,
as the author applies it, to be altogether groundless. The erroneous doctrine of
justification, for something wrought in, or done by the sinner, as his
righteousness, or keeping the new and gospel law." Now, leaving it to others to
judge if these passages gave any just occasion to this question, we answer,--
1st, In the gospel, taken strictly, and as contradistinct from the law, for a doctrine
of grace, or good news from heaven, or help in God through Jesus Christ, to lost
self-destroying creatures of Adam's race, or the glad tidings of a Saviour, with life
and salvation in him to the chief of sinners, there are no precepts; all these, the
command to believe, and repent, not excepted, belonging to, and flowing from the
law, which fastens the new duty on us, the same moment the gospel reveals the
new object.
That in the gospel, taken strictly, there are no precepts, to us seems evident from
the holy Scriptures. In the first revelation of it, made in theses words,--"The seed
of the woman shall bruise the head of the serpent," we find no precept, but a
promise containing glad tidings of a Saviour, with grace, mercy, life, and salvation
in him, to lost sinners of Adam's family. And the gospel preached unto Abraham,
namely, "In thee," i.e., in thy seed, which is in Christ, "shall all nations be
blessed," is of the same nature. The good tidings of great joy to all people of a
Saviour born in the city of David, who is Christ the Lord, brought and proclaimed
from heaven by the angels, we take to have been the gospel, strictly and properly
so called; yet is there no precept in these tidings. We find, likewise, the gospel of
peace and glad tidings of good things are in Scripture convertible terms; and the
word of the gospel, which Peter spoke to the Gentiles, that they might believe,
was no other than peace by Jesus Christ, crucified, risen, and exalted to be Judge
of quick and dead, with remission of sins through his name, to be received by
every one believing in him. Much more might be added on this head, which, that
we be not tedious, we pass. Of the same mind, as to this point, we find the body
of reformed divines, as to instance in a few, Calvin, Chamier, Pemble, Wendelin,
Alting, the professors of Leyden, Witsius, Maestrick, Maresius, Troughton,
Essenius.
That all precepts, [those of faith and repentance not excepted,] belong to, and are
of the law, is no less evident to us; for the law of creation, or of the ten
commandments, which was given to Adam in paradise, in the form of a covenant
of works, requiring us to believe whatever God should reveal or promise, and to
obey whatever he should command; all precepts whatsoever must be virtually and
really included in it. So that there never was, nor can be, an instance of duty
owing by the creature to God, not commanded in the moral law, if not directly
and expressly, yet indirectly, and by consequence. The same first commandment,
for instance, which requires us to take the Lord for our God, to acknowledge his
essential verity, and sovereign authority; to love, fear, and trust in Jehovah, after
what manner soever he shall be pleased to reveal himself to us, and likewise to
grieve and mourn for his dishonour or displeasure, requires believing in Jehovah,
our righteousness, as soon as ever he is revealed to us as such, and sorrowing
after a godly sort for the transgression of his holy law, whether by one's self or by
others. It is true, Adam was not actually obliged to believe in a Saviour, till, being
lost and undone, a Saviour was revealed to him; but the same commandment that
bound him to trust and depend on, and to believe the promises of God Creator,
no doubt obliged him to believe in God Redeemer, when revealed. Nor was Adam
obliged to sorrow for sin ere it was committed. But this same law that bound him
to have a sense of the evil of sin in its nature and effects, to hate, loathe, and flee
from sin, and to resolve against it, and for all holy obedience, and to have a due
apprehension of the goodness of God, obliged him also to mourn for it, whenever
it should fall out. And we cannot see how the contrary doctrine is consistent with
the perfection of the law; for if the law be a complete rule of all moral, internal
and spiritual, as well as external and ritual obedience, it must require faith and
repentance, as well as it does all other good works. And that it does indeed
require them, we can have no doubt of, when we consider, that without them all
other religious performances are, in God's account, as good as nothing; and that
sin being, as the Scripture and our own standard tell us, any want of conformity
to, or transgression of the law of God, unbelief and impenitency must be so too.
And if they be so, then must faith and repentance be obedience and conformity of
the same law, which the former are a transgression of, or an inconformity unto;
unbelief particularly being a departing from the living God, is, for certain,
forbidden in the first commandment, therefore faith must needs be required in the
same commandment, according to a known rule. But what need we more, after
our Lord has told us, that faith is one of the weightier matters of the law? and that
it is not a second table duty which is there meant, is evident to us, by comparing
the parallel place in Luke, where, in place of faith, we have the love of God. As
for repentance, in case of sin against God, it becomes naturally a duty; and
though neither the covenant of works nor of grace admitted of it, as any expiation
of sin, or federal condition giving right to life, it is a duty included in every
commandment, on the supposal of a transgression.
What moves us to be the more concerned for this point of doctrine is, that if the
law does not bind sinners to believe and repent, then we see not how faith and
repentance, considered as works, are excluded from our justification before God,
since in that case they are not works of the law, under which character all works
are in Scripture excluded from the use of justifying in the sight of God. And we
can call to mind that, on the contrary doctrine, Arminius laid the foundation of his
rotten principles, touching sufficient grace, or rather natural power. "Adam," says
he, "had not power to believe in Jesus Christ, because he needed him not; nor
was he bound to believe, because the law required it not. Therefore, since Adam
by his fall did not lose it, God is bound to give every man power to believe in
Jesus Christ." And Socinians, Arminians, Papists, and Baxterians, by holding the
gospel to be a new, proper, preceptive law, with sanction, and thereby turning it
into a real, though milder covenant of works, have confounded the law and the
gospel, and brought works into the matter and cause of a sinner's justification
before God. And, we reckon, we are the rather called to be on our guard here,
that the clause in our representation, making mention of the new, or gospel law, is
marked out to us, as one of the grounds of this query, which we own to be
somewhat alarming. Besides all this, the teaching that faith and repentance are
gospel commandments, may yet again open the door to Antinomianism, as it
sometimes did already, if we may believe Mr. Cross, who says, "History tells us
that it sprung from such a mistake, that faith and repentance were taught and
commanded by the gospel only, and that as they contained all necessary to
salvation, so the law was needless."
On this head also, namely, that all precepts belong to the law, we might likewise
adduce a cloud of witnesses beyond exception, such as Pemble, Essenius, Anth,
Burgess, Rutherford, Owen, Witsius, Dickson, Fergusson, Troughton, Larger
Catechism on the duties required, and sins forbidden in the first commandment.
But, without insisting further, we answer,--
2dly, In the gospel, taken largely for the whole doctrine of Christ and the apostles,
contained in the New Testament, or for a system of all the promises, precepts,
threatenings, doctrines, histories, that any way concern man's recovery and
salvation, in which respect, not only all the ten commandments, but the doctrine
of the covenant of works belong to it, but in this sense, the doctrine is not
contradistinct from the law;--in the gospel, taken thus at large, we say, there are
doubtless many precepts that were not actually given [that is, particularly and
expressly promulgated or required] before the gospel was revealed. Love to our
enemies, to instance in a few of many, mercy to the miserable, bearing of the
cross, hope and joy in tribulations, in prospect of their having a desired issue,
love, thankfulness, prayer, and obedience to a God Redeemer, zealous witnessing
against sin, and for truth, in case of defection from the faith or holiness of the
gospel, confessing our faults to and forgiving one another. All the ceremonial
precepts under the Old Testament together with the institutions of Christ under
the New, faith in Jesus Christ, repentance unto life, with many more, to say
nothing of personal and particular precepts, were not actually given before the
gospel was revealed; all which are nevertheless reducible to the law of the ten
commandments, many of them being plain duties of the law of nature, though
they had no due and proper objects, nor occasions of being exercised in an
innocent state. It is true, there are many of them we had never heard of, without
the gospel had been revealed; yet are they not, therefore, in any proper sense,
precepts of the gospel, but of the law, which is exceeding broad, extending to new
objects, occasions, and circumstances. The law says one thing to the person
unmarried, and another thing to the same person when married; one thing to him
as a child, another thing to him as a parent, &c., yet is it the same law still. The
law of God being perfect, and like unto its Author, must reach to every condition
of the creature; but if for every new duty or new object of faith there behoved to
be a new law, how strangely must laws be multiplied! The law itself [even as in
the case of a man] may meet with any changes, and yet remain the same as to its
essence. Now, as to faith and repentance, though ability to exercise them, and
acceptance of them, be by the gospel, yet it is evident they must be regulated by
the same law, the transgression of which made them necessary. The essence of
repentance, it is plain, lies in repeating and renewing, with a suitable frame of
spirit, the duties omitted, or in observing the law one had violated. For as the
divine perfections are the rule and pattern of God's image in man, as well in his
regeneration as in his creation, so the holy law of God is the rule of our
repentance, as well as of our primitive obedience. And why faith, when it has
God Mediator, or God Redeemer, for its object, may not be from the same law as
when it had God Creator, or God Preserver for its objects, we cannot see.
QUERY II.--Is not the believer now bound, by the authority of the Creator, to
personal obedience to the moral law, though not in order to justification?
Ans.--What is given us for the ground of this query, is the following clause of our
representation, viz:--"Since believers are not under it, to be thereby justified or
condemned, we cannot comprehend how it continues any longer a covenant of
works to them, or as such to have a commanding power over them, that covenant
form of it being done away in Christ with respect to believers." This clause of the
representation being so much one, even in words, with our Confession, we could
never have expected the Reverend Commission would have moved a query upon
it; but since they have been pleased to think otherwise, we answer
affirmatively:--
The believer, since he ceases not to be a creature by being made a new creature,
is, and must ever be bound to personal obedience to the law of the ten
commandments, by the authority of Father, Son, and Holy Ghost, his Creator.
But his authority is, as to him, issued by and from the Lord Jesus Christ, at
whose mouth he receives the law, being as well his Lord God Creator, as his Lord
God Redeemer, and having all the fullness of the Godhead dwelling in him; nor
can nor will the sinful creature ever apply himself to obedience acceptable to God,
or comfortable to himself, without the Creator's authority come to him in that
channel.
We are clear and full of the same mind with our Confession, that the moral law of
the ten commandments does for ever bind all, as well justified persons as others,
to the obedience thereof, not only in regard of the matter contained in it, but also
in respect of the authority of God the Creator who gave it, and that Christ does
not in the gospel any way dissolve, but much strengthen this obligation; for how
can it lose anything of its original authority, by being conveyed to the believer in
such a sweet and blessed channel as the hand of Christ, since both he himself is
the supreme God and Creator, and since the authority, majesty, and sovereignty
of the Father is in his Son, he being the same in substance, equal in power and
glory? "Beware of Him," says the Lord unto Israel, concerning Christ the angel of
the covenant, "and obey his voice, provoke him not: for my name is in him." That
is, as we understand it, my authority, sovereignty, and other adorable
excellencies, yea the whole fullness of the Godhead is in him, and in him only will
I be served and obeyed. And then it follows, "But if thou shalt indeed obey his
voice, and do all that I speak." The name of the Father is so in him; he is so of
the same nature with his Father, that his voice is the Father's voice: "If thou obey
his voice, and do all that I speak."
We desire to think and speak honourably of Him, whose name is "Wonderful,
Counselllor, the Mighty God, the Everlasting Father, and the Prince of Peace."
And it cannot but exceedingly grate our ears, and grieve our spirits, to find such
doctrines or positions vented in this Church, especially at a time when the Arian
heresy is so prevalent in our neighbour nations, as have an obvious tendency to
darken and disparage his divine glory and authority, as that, if a believer ought not
to receive the law of the ten commandments at the hand of God, as he is Creator
out of Christ, then he is not under its obligation, as it was delivered by God the
Creator, but is loosed from all obedience to it, as it was enacted by the authority
of the Lord Creator; and that it is injurious to the infinite majesty of the Sovereign
Lord Creator, and to the honour of his holy law, to restrict the believer to receive
the ten commandments only at the hand of Christ. What can be more injurious to
the infinite majesty of the sovereign Lord Redeemer; by whom all things were
created that are in heaven and in earth, visible and invisible, whether they be
thrones or dominions, principalities or powers, than to speak as if the Creator's
authority was not in him, or as if the receiving the Creator's law from Christ did
loose men from obedience to it, as enacted by the authority of the Father? Woe
unto us, if this doctrine be the truth, for so should we be brought back to
consuming fire indeed; for, out of Christ, "He that made us will have no mercy
upon us; nor will he that formed us show us any favour." We humbly conceive,
the Father does not reckon himself glorified, but contemned by Christians offering
obedience to him as Creator out of Christ. Nor does the offering to deal with him
after this sort, or to teach others so, discover a due regard to the mystery of
Christ revealed in the gospel; for it is the will of the Father, the Sovereign Lord
Creator, that all men should honour the Son, even as they honour himself; and
that at, or in the name of Jesus every knee should bow; and that every tongue
should confess Jesus Christ is Lord, to the glory of God the Father, who having in
these last days spoken unto us by his Son, by whom also he made the worlds,
and with an audible voice from heaven has said, "This is my beloved Son in
whom I am well pleased hear ye him." Were it not we would be thought tedious,
Perkins, Durham, Owen, and others, might have been heard on this head. But we
proceed to--
QUERY III.--Doth the annexing of a promise of life, and a threatening of
death to a precept, make it a covenant of works?
We answer, as in our representation, That the promise of life, and threatening of
death, superadded to the law of the Creator, made it a covenant of works to our
first parents, proposed; and their own consent, which sinless creatures could not
refuse, made it a covenant of works accepted. "A law," say the judicious
Durham, "doth necessarily imply no more than, first, to direct; secondly, to
command, enforcing that obedience by authority. A covenant doth further
necessarily imply promises made upon some conditions, or threatenings added if
such a condition be not performed. Now, says he, this law may be considered
without the consideration of a covenant; for it was free to God to have added or
not to have added promises; and the threatenings, upon supposition the law had
been kept, might never have taken effect." From whence it is plain, in the
judgment of this great divine, the law of nature was turned into a covenant by the
addition of a promise of life and threatening of death. Of the same mind is
Burgess and the London ministers, Vindicie Legis, page 61. "There are only two
things which go to the essence of a law, and that is--1st, direction; 2d, obligation.
First, direction: therefore a law is a rule: hence the law of God is compared to
light. Second, obligation; for therein lieth the essence of sin that it breaketh this
law, which supposes the obligatory force of it. In the next place, there are two
consequents of the law, which are ad bene esse, that the law may be the better
obeyed; and this indeed turneth the law into a covenant. First the sanction of it by
way of promise; that is a mere free thing: God, by reason of that dominion which
he had over man, might have commanded his obedience, and yet never made a
promise of eternal life unto him. And, secondly, as for the other consequent act of
the law, to curse and punish, this is but an accidental act, not necessary to a law,
for it comes in upon supposition of transgression. A law is a complete law,
obliging, though it do not actually curse; as in the confirmed angels it never laid
any more than obligatory and mandatory acts upon them; for that they were
under a law is plain, because otherwise they could not have sinned, for where
there is no law, there is no transgression."
Though there is no ground from our representation to add more on this head, yet
we may say, that a promise of life made to a precept of doing,--that is, in
consideration or upon condition of one's doing, be the doing more or less, it is all
one, the divine will in the precept being the rule in this case, is a covenant of
works. And as to believers in Christ, though in the gospel, largely taken, we own
there are promises of life, and threatenings of death, as well as precepts; and that
godliness hath the promise, not only of this life, but of that which is to come,
annexed to it, in the order of the covenant: yet we are clear no promise of life is
made to the performance of precepts, nor eternal death threatened in case of their
failings whatsoever in performing, else should their title to life be founded not
entirely on Christ and his righteousness imputed to them, but on something in or
done by themselves; and their after sins should again actually bring them under
vindictive wrath and the curse of the law; which, upon their union with Christ
who was made a curse for them, to redeem them from under it, they are,
according to Scripture and our Confession, for ever delivered from. Hence we
know of no sanction the law, standing in the covenant of grace hath with respect
to believers besides gracious rewards, all of them freely promised on Christ's
account for their encouragement in obedience, and fatherly chastisement and
displeasure, in case of their not walking in his commandments; which to a believer
are no less awful and much more powerful restraints from sin than the prospect
of the curse and hell itself would be. The Reverend Commission will not, we
hope, grudge to hear that eminent divine, Mr. Perkins, in a few words, on this
head, who having put the objection, "In the gospel there are promises of life upon
condition of our obedience, as Romans 8:13, 'If ye through the Spirit,'" &c.;
answers, "The promises of the gospel are not made to the work, but to the
worker; and to the worker, not for his work, but for Christ's sake according to his
work: e.g., The promise of life is not made to the work of mortification, but to
him that mortifies his flesh; and that not for his mortification, but because he is in
Christ, and his mortification is the token and evidence thereof." This, as it is the
Old Protestant doctrine, so we take it to be the truth. And as to the believer's total
and final freedom from the curse of the law upon his union with Christ,
Protestant divines, particularly Rutherford and Owen, throughout their writings,
are full and clear on this head.
QUERY IV.--If the moral law, antecedent to its receiving the form of a
covenant of works, had a threatening of hell annexed?
Ans.--Since the law of God never was, nor will ever in this world be the stated
rule, either of man's duty towards God, or of God's dealing with man, but as it
stands in one of the two covenants of works and grace, we are at a loss to
discover the real usefulness of this query, as well as what foundation it has in our
representation.
As to the intrinsical demerit of sin, we are clear, whether there had ever been any
covenant of works or not, it deserves hell, even all that an infinitely holy and just
God ever has or shall inflict for it; yet what behoved to have been the Creator's
disposal of the creature, in the supposed event of sin's entering, without a
covenant being made, we incline not here to dip into; but we reckon it is not
possible to prove a threatening of hell to be inseparable from the law of creation,
the obligation of which, because resulting from the nature of God, and of the
creature, is eternal and immutable: for confirmed angels, glorified saints, yea, and
the human nature of Christ, are all of them naturally, necessarily, and eternally
obliged to love, obey, depend on, and submit unto God, and to make him their
blessedness and ultimate end; but none, we conceive, will be peremptory in
saying, they have a threatening of hell annexed to the law they are under. And we
can by no means allow, that a believer, delivered by Christ from the covenant of
works, is still obnoxious, upon every new transgression, to the threatening of hell,
supposed to be inseparably annexed to the law of creation, or of the ten
commandments; which law every reasonable creature must for ever be under,
since this would, in effect, be no other than, after he is delivered from hell in one
respect, to bind him over to it in another. Whatever threatening one may suppose
belonged to the moral law of the ten commandments, antecedently to its receiving
a covenant form, all was, for certain, included in the sanction of the covenant of
works: so that Christ, in bearing the curse of it, redeemed believers from the hell,
vindictive wrath and curse, their sins in any sort deserved; the hand-writing that
was against them he cancelled, tore to pieces, and nailed to his cross. Hence the
threatening of hell and the curse are actually separated from the law of the ten
commandments, which believers are under as a rule of life; and to hold otherwise
is the leading error, yea, the very spring and fountain-head of Antinomianism; on
all which, Burgess, Rutherford, and others, may be heard.
QUERY V.--If it be peculiar to believers to be free of the commanding power
of the law, as a covenant of works?
Though our saying we cannot comprehend how the covenant of works, as such,
continues to have a commanding power over believers, that covenant form of it
being done away in Christ with respect to them, gives no sufficient foundation to
this query, since we affirm nothing concerning any but believers, whose freedom
from the commanding power of that covenant, the query seems, as much as we
do, to allow of; we answer affirmatively: for, since it is only to believers the Spirit
of God in Scripture says, "Ye are not under the law," the main import of which
phrase is, subjection to the commanding power of it, as a covenant,--"but under
grace"; and since they only are, by virtue of their union with Christ, actually freed
from being under the law, by Christ's being made under it, i.e., under its
command, as above, as well as under its curse for them; and since according to
our Confession, it is the peculiar privilege of believers, which, therefore, believers
have no interest in, not to be under the law as a covenant of works, to be justified
or condemned thereby, we can allow no other, besides believers, to be invested
with that immunity.
All unbelievers within, as well as without, the pale of the visible church, since
they seek righteousness only by the works of the law, and are strangers to the
covenant of grace, we always took to be debtors to the whole law, in their own
persons. And this their obligation, under the DO, or commanding power of that
covenant, we took to be inviolably firm, till such time as by faith they had
recourse to him who is "the end of the law for righteousness to every one that
believeth"; else we thought, and do still think, if their obligation to the command
of that covenant be dissolved, merely by their living under an external gospel
dispensation, they would be cast quite loose from being under any covenant at all,
contrary to the common received doctrine of the Protestant churches, namely,
that every person whatsoever is in and under one or other of the two covenants
of works and grace; nor could they, unless they be under the commanding power
of the covenant of works, be ever found transgressors of the law of that
covenant, by any actual sin of their own, nor be bound over anew under the
covenant-curse thereby.
The covenant of works, it is true, is, by the fall, weak and ineffectual, as a
covenant, to give us life, by reason of our weakness and disability to fulfil it,
being antecedently sinners, and obnoxious to its curse, which no person can be,
and yet at the same time have a right unto its promise. Hence, for any to seek life
and salvation by it now, is no other than to labour after an impossibility; yet does
it nevertheless continue in full force, as a law requiring of all sinners, while they
continue in their natural state, without taking hold, by faith, of Christ and the
grace of the new covenant; requiring of them, we say, personal and absolutely
perfect obedience, and threatening death upon every the least transgression. From
the commanding power of which law, requiring universal holiness in such rigour,
as that, on the least failure in substance, circumstance, or degree, all is rejected,
and we are determined transgressors of the whole law; believers, and they only,
are freed, as we said above. "But to suppose a person," says Dr. Owen, "by any
means freed from the curse due unto sin, and then to deny that, upon the
performance of the perfect sinless obedience which the law requires, he should
have right to the promise of life thereby, is to deny the truth of God, and to
reflect dishonour upon his justice. Our Lord himself was justified by the law; and
it is immutably true, that he who does the things of it, shall live in them." "It is
true," adds the same author, "that God did never formally and absolutely renew,
or give again this law, as a covenant of works, a second time; nor was there any
need that so he should do, unless it were declaratively only. And so it was
renewed at Sinai; for the whole of it being an emanation of eternal right and truth,
it abides, and must abide in full force for ever. Wherefore, it is only so far broken
as a covenant, that all mankind having sinned against the command of it, and so
by guilt, with the impotency to obedience, which ensued thereupon, defeated
themselves of any interest in its promise, and possibility of attaining any such
interest, they cannot have any benefit by it. But as to its power to oblige all
mankind unto obedience, and the unchangeable truths of its promises and
threatenings, it abides the same as it was from the beginning. The introducing of
another covenant, [adds he again on the same head,] inconsistent with, and
contrary to it, does not instantly free men from the law as a covenant; for, though
a new law abrogates a former law inconsistent with it, and frees all from
obedience, it is not so in a covenant, which operates not by sovereign authority,
but becomes a covenant by consent of them with whom it is made. So there is no
freedom from the old covenant, by the constitution of the new, till it be actually
complied with. In Adam's covenant we must abide under obligation to duty and
punishment, till by faith we be interested in the new."
From all which it appears to be no cogent reasoning to say, if the unbeliever be
under the commanding power of the covenant of works, then would he be under
two opposite commands at once, viz: to seek a perfect righteousness in his own
person, and to seek it also by faith in a surety; for, though the law requires of us
now, both active and passive righteousness in our own persons, and likewise,
upon the revelation of Jesus Christ in the gospel, as Jehovah our righteousness,
obliges us to believe in and submit to him as such, yet, as it is in many other cases
of duties, the law requires both these of us, not in sensu composito, as they say,
but in sensu diviso. The law is content to sustain and hold for good the payment
of a responsible surety, though itself provides none; and wills us, being insolvent
of ourselves, cheerfully, thankfully, and without delay, to accept of the non-such
favour offered unto us. But till the sinner, convinced of his undoneness otherwise,
accept of, use, and plead that benefit in his own behalf, the law will, and does go
on in its just demands and diligence against him. Having never had pleasure in the
sinful creature, by reason of our unfaithfulness, it can easily admit of the marriage
to another husband, upon a lawful divorce, after fair count and reckoning, and full
satisfaction and reparation made for all the invasions upon, and violations of the
first husband's honour; but, when the sinner, unwilling to hear of any such
motion, still cleaves to the law, its first husband, what wonder the law, in that
case, go on to use the sinner as he deserves? In short, this pretended absurdity, at
worst, amounts to no more than this,--Make full payment yourself, or find me
good and sufficient payment by a surety, till which time I will continue to proceed
against you, without mitigation or mercy. Wherefore, the unbeliever is justly
condemned by the law, both because he did not continue in all things written in
the book of the law to do them, and because he did not believe on the name of
the Son of God.
QUERY VI.--If a sinner, being justified, has all things at once that are
necessary for salvation? And if personal holiness, and progress in holy
obedience, is not necessary to a justified person's possession of glory, in case of
his continuing in life after his justification?
Ans.--The ground of this query, marked out to us, is, in these words of holy
Luther,--"For in Christ I have all things at once, neither need I anything more,
that is necessary unto salvation." And to us it is evident, that this is the believer's
plea, viz: Christ's most perfect obedience to the law, for him, in answer unto its
demand of good works for obtaining salvation, according to the tenor of the first
covenant, which plea the representation alleges to be cut off and condemned by
the Act of Assembly, But, without saying any thing of the old Popish reflection on
the doctrine of free justification by faith, without works, as it was taught by
Luther and other reformers, or the hardship of having this question put to us, as if
we had given ground of being suspected for enemies to gospel holiness, which our
consciences bear us witness, is our great desire to have advanced in ourselves and
others, as being fully persuaded, that without it neither they nor we shall see the
Lord; we answer to the first part of the query--
That, since a justified person, being passed from death to life, translated from the
power of darkness into the kingdom of God's dear Son, and blest with all the
spiritual blessings in Christ, is, by virtue of his union with him, brought into and
secured in a state of salvation; and therefore, in the language of the Holy Ghost,
actually, though not completely, saved already; and since, in him, he has
particularly a most perfect, law-binding, and law-magnifying righteousness,
redemption in his blood, even the forgiveness of sins, peace with God, access,
acceptance, wisdom, sanctification, everlasting strength, and, in one word, an
over-flowing, ever-flowing fullness, from which, according to the order of the
covenant, he does, and shall receive whatever he wants; hence, according to the
Scripture, in Christ all things are his and in him he is complete. Considering, we
say, these things, we think a justified person has in Christ at once all things
necessary to salvation, though of himself he has nothing.
To the second part of the query we answer, that personal holiness, and
justification, being inseparable in the believer, we are unwilling, so much as the
query does, to suppose their separation. Personal holiness we reckon so necessary
to the possession of glory, or to a state of perfect holiness and happiness, as is the
morning light to the noon- day warmth and brightness,--as is a reasonable soul to
a wise, healthy, strong, and full grown man,--as an antecedent is to its
consequent,--as a part is to the whole; for the difference betwixt a state of grace
and of glory, we take to be gradual only, according to the usual saying, "Grace is
glory begun, and glory grace in perfection." So necessary, again, as motion is to
evidence life, or in order to walking, not only habitual, but actual holiness and
progress in holy obedience, one continuing in life, we are clear, are so necessary,
that without the same none can see the Lord. And as it is not only the believer's
interest, but his necessary and indispensable duty, to be still going on "from
strength to strength, until he appear before the Lord in Zion"; so the righteous, we
believe, "will hold on his way, and he who is of clean hands will grow stronger
and stronger": for though the believer's progress in holy obedience, by reason of
the many stops, interruptions, and assaults he frequently meets with from Satan,
the world, and in-dwelling corruption, is far from being alike at all times, yet "the
path of the just," though he frequently fall, will be "as the shining light, that
shineth more and more unto the perfect day." Though he may, at times "become
weary and faint in his mind," yet shall he, by waiting on the Lord, "renew his
strength, and mount up as with eagles' wings," &c. But still the believer has all
this in and from Christ: for whence can our progress in holiness come, but from
the supply of his Spirit? Our walking in holy obedience, and every good motion of
ours, must be in him, and from him, who is the Way and the Life, who is our
head of influences, and the fountain of our strength, and who "works in us both
to will and to do." "Abide in me," says he, "and I in you. For without me ye can
do nothing. If a man abide not in me, he is cast forth as a branch, and is
withered."
But if the meaning of the query be, of such a necessity of holy obedience, in
order to the possession of glory, as imports any kind of causality, we dare not
answer in the affirmative; for we cannot look on personal holiness, or good
works, as properly federal and conditional means of obtaining the possession of
heaven, though we own they are necessary to make us meet for it.
QUERY VII.--Is preaching the necessity of a holy life, in order to the
obtaining of eternal happiness, of dangerous consequence to the doctrine of free
grace?
Ans.--The last of the two clauses of the eighth act of Assembly, being
complained of in the representation, is the first and main ground of this query.
And ere we make answer to it, we crave leave to explain ourselves more fully as
to the offence we conceive to be given by that act; namely, that, in opposition to,
and in place of the believer's plea of Christ's active righteousness, in answer to the
law, demanding good works, for obtaining salvation according to the tenor of the
first covenant, cut off, as we apprehend, by the fifth act; ministers are ordered, in
the eighth act, to preach the necessity of our own personal holiness, in order to
the obtaining of everlasting happiness. As also, that our inherent holiness seems to
be put too much on the same foot, in point of necessity, for obtaining everlasting
happiness, with justification by the Surety; which the frame of the words, being
as follows, will well admit, viz: "Of free justification through our blessed Surety,
the Lord Jesus Christ, received by faith alone; and of the necessity of an holy life,
in order to the obtaining of everlasting happiness." Moreover, that the great
fundamental of justification is laid down in such general terms, as adversaries will
easily agree to, without mention of the Surety's righteousness, active or passive,
or the imputation of either; especially since a motion in open Assembly for adding
the few, but momentous words,--imputed righteousness, was slighted. And,
finally, that that act is so little adapted to the end it is now given out to have been
designed for, viz:--a testimony to the supreme Godhead of our glorious God and
Saviour Jesus Christ, and against Arianism, especially since not the least
intimation or warning against that damnable heresy is to be found in the act itself,
nor was made to that Assembly, in passing of it.
To the query, we answer, that we cordially and sincerely own a holy life, or good
works, necessary, as an acknowledgment of God's sovereignty, and in obedience
to his command: for this is the will of God, even our sanctification; and, by a
special ordination, he has appointed believers to walk in them: necessary, for
glorifying God before the world, and showing the virtues of him who hath called
us out of darkness into his marvellous light: necessary, as being the end of our
election, our redemption, effectual calling, and regeneration; for "the Father chose
us in Christ, before the foundation of the world, that we should be holy; the Son
gave himself for us, that he might redeem us from all iniquity, and purify to
himself a peculiar people, zealous of good works"; and by the Holy Spirit are we
created in Christ Jesus unto them: necessary, as expressions of our gratitude to
our great Benefactor; for being bought with a price, we are no more our own, but
henceforth, in a most peculiar manner bound, in our bodies and in our spirits,
which are his, to glorify, and by all possible ways, to testify our thanksgiving to
our Lord Redeemer and Ransomer; to him "who spared not his own Son, but
gave him up to the death for us all"; to him "who humbled himself, and became
obedient unto death, even the death of the cross, for us": necessary, as being the
design, not only of the world, but of all ordinances and providences; even that as
he who has called us is holy, so we should be holy in all manner of conversation:
necessary, again, for evidencing and confirming our faith, good works being the
breath, the native offspring and issue of it: necessary, for making our calling and
election sure; for they are, though no plea, yet a good evidence for heaven, or an
argument confirming our assurance and hope of salvation: necessary, to the
maintaining of inward peace and comfort, though not as the ground and
foundation, yet as effects, fruits, and concomitants of faith: necessary, in order to
our entertaining communion with God even in this life; for, "if we say we have
fellowship with him, and walk in darkness, we lie, and do not the truth":
necessary, to the escaping of judgments, and to the enjoyment of many promised
blessings; particularly there is a necessity of order and method, that one be holy
before he can be admitted to see and enjoy God in heaven; that being a disposing
mean, preparing for the salvation of it, and the king's highway chalked out for the
redeemed to walk into the city: necessary, to adorn the gospel and grace our holy
calling and profession: necessary, further, for the edification, good, and comfort,
of fellow-believers: necessary, to prevent offence, and to stop the mouths of the
wicked; to win likewise the unbelieving, and to commend Christ and his ways to
the consciences: necessary, finally, for the establishment, security, and glory of
churches and nations. Though we firmly believe holiness necessary upon all these
and more accounts, and that the Christian ought to live in the continued exercise
of gospel repentance, which is one main constituent of gospel holiness, yet we
dare not say a holy life is necessary in order to the obtaining of eternal happiness;
for, to say nothing of the more gross sense of these words, [manifestly injurious
to the free grace of our Lord Jesus Christ, by faith in whose righteousness alone
we are appointed to obtain salvation, from first to last,] which yet is obvious
enough, though we are far from imputing it to the Assembly; we cannot, however
they may be explained into an orthodox meaning, look upon them as wholesome
words, since they have at least an appearance of evil, being such a way of
expression as Protestant churches and divines, knowing the strong natural bias in
all men towards seeking salvation, not by faith in our Lord Jesus Christ, but by
works of righteousness done by themselves, and the danger of symbolizing with
Papists and other enemies of the grace of the gospel, have industriously shunned
to use on that head; they choosing rather to call holiness and good works
necessary duties of the persons justified and saved, than conditions of salvation;
consequents and effects of salvation already obtained, or antecedents, disposing
and preparing the subject for the salvation to be obtained, than any sort of causes,
or proper means of obtaining the possession of salvation; which last honour, the
Scripture, for the high praise and glory of sovereign grace, seems to have reserved
peculiarly unto faith; and rather to say, that holiness is necessary in them that
shall be saved, than necessary to salvation; that we are saved, not by good works,
but rather to them, as fruits and effects of saving grace; or that holiness is
necessary unto salvation, not so much as a mean to the end, as a part of the end
itself; which part of our salvation is necessary, to make us meet for the other that
is yet behind.
Wherefore, since this way of speaking of holiness with respect to salvation, is, we
conceive, without warrant in the holy Scripture, dissonant from the doctrinal
standards of our own and other reformed churches, as well as from the chosen
and deliberate speech of reformed divines treating on these heads; and since it
being at best but proposition male sonans, may easily be mistaken, and
afterwards improved, as a shade or vehicle, for conveying corrupt sentiments,
anent the influence of works upon salvation; we cannot but reckon preaching the
necessity of holiness in such terms to be of some dangerous consequence to the
doctrine of free grace. In which apprehension we are the more confirmed, that at
this day the doctrine of Christ, and his free grace, both as to the purity and
efficacy of the same, seems to be much on the wane, and Popery, with other
dangerous errors and heresies destructive of it, on the waxing; which certainly
calls aloud to the churches of Christ, and to his ministers in particular, for the
more zeal, watchfulness, and caution, with reference to the interests of truth; and
that especially at such a time, cum hereticis nec nomina habeamus communia, ne
eorum errori favere videamur.
If in any case, certainly in framing acts and standards of doctrine, there is great
need of delicacy in the choice of words; for the words of the Holy Ghost in
Scripture, under which we include such as in meaning and import are equivalent
to them, being an ordinance of divine institution, for preserving the truth of the
gospel, if these be once altered or varied, all the wisdom and vigilance of men will
be ineffectual to that end. And it is well known, by costly experience to the
churches of Christ, that their falling in with the language or phrase of corrupt
teachers, instead of serving the interest of truth, which never looks so well as in
its own native simplicity, does but grieve the stable and judicious, stagger the
weak, betray the ignorant, and, instead of gaining, harden and open the mouths of
adversaries. And that it is said in a text, "They do it to obtain a corruptible crown,
but we an incorruptible," will not warrant the manner of speech in the query; for
the word, in the original, signifies only to receive or apprehend, being accordingly
rendered in all Latin versions we have seen, and in our own translation in the
verse immediately preceding, viz: "One receiveth the prize"; and though the word
did signify to obtain, in the most strict and proper sense it could not make for the
purpose, unless it were meant of the believer's obtaining the incorruptible crown,
not by faith, but by works. And that an ill chosen word in a standard may prove
more dangerous to the truth, than one not so justly rendered in a translation, with
several other things on this head, might be made very evident, were it not that we
have been, we fear, tedious on it already.
QUERY VIII.--Is knowledge, belief, and persuasion, that Christ died for me,
and that he is mine, and that whatever he did and suffered, he did and suffered
for me, the direct act of faith, whereby a sinner is united to Christ, interested in
him, instated in God's covenant of grace? Or, is that knowledge a persuasion
included in the very essence of that justifying act of faith?
Ans. The query, it is evident, exceedingly narrows the import and design of the
Representation in the place referred to; for there we assert nothing positively
concerning the passages relating to faith, but remonstrate against condemning
them, as what to us seemed to hurt the appropriating act of faith, and to fix a blot
upon the Reformation, reformed churches, and divines, who had generally taught
concerning faith, as in the condemned passages; all which we might say, without
determining whether the persuasion spoke of in the query was the very direct and
formal act of justifying faith, yea or no. But now, since the query is put so close,
and since the matter in question is no other than the old Protestant doctrine on
that head, as we shall endeavour to make appear, the Reverend Commission, we
humbly conceive, cannot take it amiss, if we, in the first place, inquire into the
true sense and meaning of this way of speaking of faith, that we are now
questioned about.
The main of the condemned passages the query refers to, runs not in the order
therein set down, but as follows: "Believe on the Lord Jesus Christ, and thou shalt
be saved"; that is, "Be verily persuaded in your heart that Christ Jesus is yours,
and that you shall have life and salvation by him; that whatever Christ did for the
redemption of mankind, he did it for you": being in matter the same with what has
been commonly taught in the Protestant churches, and, in words of the renowned
Mr. John Rogers, of Dodham, [a man so noted for orthodoxy, holiness, and the
Lord's countenancing of his ministry, that no sound Protestants in Britain or
Ireland, of what denomination soever, would, in the age wherein he lived, have
taken upon them to condemn as erroneous] his definition of faith, which we have
as follows: "A particular persuasion of my heart that Christ Jesus is mine, and that
I shall have life and salvation by his means; that whatsoever Christ did for the
redemption of mankind, he did it for me." Where one may see, though the
difference in words be almost none at all, yet it runs rather stronger with him than
in the Marrow.
In which account of saving faith, we have, first, the general nature of it; viz: a real
persuasion, agreeing to all sorts of faith whatsoever; for it is certain, whatever one
believes, he is verily persuaded of. More particularly, it is a persuasion in the
heart, whereby it is distinguished from a general, dead, and naked assent in the
head, which one gives to things that no way affect him, because he reckons they
do not concern him. But with the heart man believes here; "If thou believest with
all thine heart," says the Scripture. For as a man's believing in his heart the
dreadful tidings of the law, or its curse, imports not only an assent to them as
true, but a horror of them as evil; so here, the being persuaded in one's heart of
the glad tidings of the gospel, bears not only an assent unto them as true, but a
relish of them as good.
Then we have the most special nature of it, viz: an appropriating persuasion, or a
persuasion, with application to a person's self, that Christ is his, &c. The
particulars whereof are, first, that Christ is yours; the ground of which persuasion
is the offer and grant of Christ as a Saviour in the word, to be believed in for
salvation, by all to whom the gospel is made known. By which offer and setting
forth of Christ as a Saviour, though before we believe, we wanting union with
him, have no actual or saving interest in him, yet he is in some sense ours,
namely, so as it is lawful and warrantable for us, not for fallen angels, to take
possession of him and his salvation by faith; without which, our common interest
in him as a Saviour, by virtue of the offer and grant in the word, will avail us
nothing. But though the call and offer of the gospel, being really particular, every
one, both in point of duty and in point of interest, ought to appropriate, apply, or
make his own the thing offered, by believing, they having good and sufficient
ground and warrant in the word so to do; yet is it either neglected and despised,
or the truth and sincerity of it suspected and called in question, until the Holy
Spirit, by setting home the word of the gospel, with such a measure of evidence
and power as is effectual, satisfies the convinced sinner, that, with application to
himself in particular, "it is a faithful saying, worthy of all acceptation, that Jesus
Christ came to save sinners," and enables him to believe it. Thus the persuasion
of faith is begotten, which is always proportioned to the measure of evidence and
power from above that sovereign grace is pleased to put forth for working of it.
The next branch of the persuasion is, "that you shall have life and salvation by
him," namely, the life of holiness as well as of happiness; salvation from sin as
well as from wrath, not in heaven only, but begun, carried on here, and
completed hereafter;--the true notion of life and salvation, according to the
Scriptures, and as Protestant divines are wont to explain it. Wherefore this
persuasion of faith is inconsistent with an unwillingness to part with sin, a bent or
purpose of heart to continue in it. There can be little question, we apprehend,
whether this branch of the persuasion belongs to the nature of justifying faith; for
salvation being above all things in a sensible sinner's eye, he can never believe any
thing to his satisfaction, unless he sees ground to believe comfortably concerning
it. Few therefore will, we conceive, differ from Dr. Collins, laying it down as a
conclusion on this very head, namely, that "a Christian cannot have true, saving,
justifying faith, unless he doth [I do not say, unless he think he doth, or unless he
saith he doth, but, unless, he doth] believe, and is persuaded that God will pardon
his sins." Further this being a believing on the Son for life and salvation, is the
same with receiving of him, [as this last is explained by the Holy Spirit himself,
(John 1:12),] and likewise evidently bears 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 of the same measure and degree as resting is.
The third branch of the persuasion, "that whatsoever Christ did for the
redemption of mankind, he did it for you,"--being much the same, in other
words, with these of the apostle--"Who loved me, and gave himself for me"; and
coming in the last place, we think none will question but whosoever believes, in
the manner before explained, may and ought to believe this in the like measure
and in the same order. And it is certain, all who receive and rest on Christ for
salvation, believe it, if not explicitly, yet virtually and really.
Now, as this account of justifying faith runs in terms much less strong than those
of many eminent divines, who used to define it by a persuasion of God's love, of
his special mercy to one's self, of the remission of his sins, &c.; so it is the same
for substance and matter, though the words be not the same with that of our
Shorter Catechism, viz: "A receiving and resting upon Christ alone for salvation,
as he is offered to us in the gospel": where it is evident the offer of Christ to us,
though mentioned in the last place, is to be believed first; for till the soul be
persuaded that Christ crucified is in the gospel set forth, offered, and exhibited to
it as if expressed by name, there can be no believing on him. And when the offer
is brought home to a person by the Holy Ghost, there will be a measure of
persuasion that Christ is his, as above explained. And that receiving, or believing
in, and resting on him for salvation, cannot be without some measure of
persuasion that one shall have life and salvation by him, was said already. But
more directly to the query.
We answer, 1st, Since our reformers and their successors, such as Luther, Calvin,
Melancthon, Beza, Bullinger, Bucer, Knox, Craig, Melvil, Bruce, Davidson,
Forbes, &c.,--men eminently endowed with the spirit of truth and who fetch
their notions of it immediately from the fountain of the holy Scripture; the most
eminent doctors and professors of theology that have been in the Protestant
churches, such as Ursinus, Zanchius, Junius, Piscator, Rollock, Daneus,
Wendelinus, Chamierus, Sharpius, Bodius, Pareus, Altingius, Triglandii,
[Gisbertus and Jacobus] Arnoldus, Maresius; the four professors of Leyden, viz:
Walleus, Rivetus, Polyander, Thysius; Wollebius, Heideggerus, Essenius,
Turretinus, &c.; with many eminent British divines, such as Perkins, Pemble,
Willet, Gouge, Roberts, Burgess, Owen, &c.; the churches themselves of
Helvetia, the Palatinate, France, Holland, England, Ireland, Scotland, in their
standards of doctrine; all the Lutheran churches, who, in point of orthodoxy on
the head of justification and faith, are second to none; the renowned synod of
Dort, made up of eminent divines, called and commissionate from seven
reformed states and kingdoms, besides those of the several provinces of the
Netherlands; since these, we say, all of them stand for that special, fiducia,
confidence, or appropriating persuasion of faith spoken of in the condemned
passages of the Marrow, upon which this query is raised; the synod of Dort,
besides the minds of the several delegates on this head, in their several suffrages
anent the Five Articles, declaring themselves plainly both in their final decisions
concerning the said articles, and in their solemn and ample approbation of the
Palatine Catechism, as agreeable to the word of God in all things, and as
containing nothing that ought either to be altered or amended; which Catechism
being full and plain as to this persuasion of faith, has been commented upon by
many great divines, received by most of all the reformed churches, as a most
excellent commend of the orthodox Christian doctrine, and particularly by the
Church of Scotland, as the Rev. Mr. Robert Wodrow lately told his Majesty King
George, in the dedication of his history; and since we, with this whole church and
nation are, by virtue of the awful tie of the oath of God in our national covenant,
bound ever to abhor and detest the Popish general and doubtsome faith, with all
the erroneous decrees of Trent; among which, in opposition to the special fiducia
of faith therein condemned this is established; being by Protestants, so called,
mainly for their denying and opposing the confidence and persuasion of faith,
with application to one's self, now in question; by which renunciation our
forefathers, no doubt, pointed at, and asserted to be held and professed as God's
undoubted truth and verity, that particular and confident, or assured faith, then
commonly known and maintained in this church, as standing plain and express in
her standards, to the profession and defence of which they in the same covenant
promising and swearing by the great name of the Lord our God, bound
themselves and us: and since the same persuasion of faith, however the way of
speaking on that head is come to be somewhat altered, was never by any
judicatory of a reformed Church, until now, denied or condemned: considering all
these things, we say, and of what dangerous consequence such a judicial
alteration may be, we cannot, we dare not consent unto the condemnation of that
point of doctrine; for we cannot think of charging error and delusion in a matter
of such importance upon so many Protestant divines, eminent for holiness and
learning; upon the Protestant churches; and upon our own forefathers, so signally
owned of the Lord; and also on the standards of Protestant doctrine, in this
Church, for nigh an hundred years after her reformation: else, if we should thus
speak, we are persuaded we would offend against the generation of his children.
Nor can it ever enter into our minds, that the famous Assembly of Westminster
had it so much as once in their thought, to depart in this point from the doctrine
of their own, and of this church, which they were all of them by the strongest ties
bound to maintain; or to go off from the synod of Dort, which had but so lately
before them settled the Protestant principles as to doctrine; and by so doing yield
up to Socinians, Arminians, and Papists, what all of them have a mortal aversion
to, namely, the special fiducia or appropriating persuasion of faith, which
Protestant divines before and since that time contended for to their utmost, as
being not only a precious truth, but a point of vast consequence to religion. And
we are sure the Assemblies of this Church understood, and received their
confessions and catechisms larger and shorter, as entirely consistent with our
confessions and catechisms before that time, as we have already made evident in
our representation, from the acts of Assembly receiving and approving the
Westminster Confession and Catechisms.
Answer 2d, It is to be considered, that most of the words of the Holy Ghost,
made use of in the Old and New Testament, for expressing the nature of faith and
believing, do import the confidence or persuasion in question; and that confidence
and trust in the Old Testament are expounded by faith and believing in the New;
and the same things attributed to the latter, as were wont to be attributed to the
former; that diffidence and doubting are in their nature acts and effects contrary
to faith; that peace and joy are the native effects of believing; that the promises of
the gospel, and Christ in his priestly office therein held forth, are the proper
objects of justifying faith; that, faithfulness in God, and faith in the believer, being
relatives, and the former the ground of the latter, our faith should answer to his
faithfulness, by trusting his good word of promise for the sake of it; that it is
certain a believer in the exercise of justifying faith does believe something with
reference to his own salvation upon the ground of God's faithfulness in the
promise; that no other person whatsoever does or can believe; which if it be not
to this purpose, that now Christ is and will be a Saviour to him, that he shall have
life and salvation by him, we are utterly at a loss to conceive what it can be; that
persuasion, confidence, and assuredness, are so much attributed to faith in the
Scripture, and the saints in Scripture ordinarily express themselves in their
addresses to God in words of appropriation; and finally, that according to our
Larger Catechism, faith justifies a sinner in the sight of God, as an instrument,
receiving and applying Christ, and his righteousness held forth in the promise of
the gospel, and resteth thereupon for pardon of sin, and for the accepting and
accounting one's person righteous before God for salvation; the which, how faith
can do without some measure of the confidence, or appropriating persuasion we
are now upon, seems extremely hard to conceive. Upon these considerations, and
others too long to be here inserted, we cannot but think, that confidence, or trust
in Jesus Christ, as our Saviour, and the free grace and mercy of God in him as
crucified, offered to us in the gospel for salvation, [including justification,
sanctification, and future glory,] upon the ground and security of the divine
faithfulness plighted in the gospel promise; and upon the warrant of the divine call
and command to believe in the name of the Son of God; or, which is the same, in
other words, a persuasion of life and salvation, from the free love and mercy of
God, in and through Jesus Christ, a crucified Saviour offered to us, upon the
security and warrant aforesaid, is the very direct, uniting, justifying, and
appropriating act of faith, whereby the convinced sinner becomes possessed of
Christ and his saving benefits, instated in God's covenant and family; taking this
always along, as supposed, that all is set home and wrought by the Holy Spirit,
who brings Christ, his righteousness, salvation, and whole fullness, nigh to us in
the promise and offer of the gospel; clearing at the same time our right and
warrant to intermeddle with all, without fear of vicious intromission, encouraging
and enabling to a measure of confident application, and taking home of all to
ourselves freely, without money and without price.
This confidence, persuasion, or whatever other name it may be called by, we take
to be the very same with what our Confession and Catechisms call accepting,
receiving, and resting on Christ offered in the gospel for salvation; and with what
polemic and practical divines call "Fiducia specialis misericordia," Fiducial
application," "fiducial apprehension," "fiducial adherence," "recumbence,"
"affiance," "fiducial acquiescence," "appropriating persuasion," &c. All which, if
duly explained, would issue in a measure of this confidence or persuasion we
have been speaking of. However, we are fully satisfied this is what our fathers
and the body of Protestant divines, speaking with the Scriptures called "the
assurance of faith." That once burning and shining light of this church, Mr. John
Davidson, though in his Catechism he defines faith by a "hearty assurance" that
our sins are freely forgiven us in Christ; or, a sure persuasion of the heart that
Christ by his death and resurrection has taken away our sins, and clothing us with
his own perfect righteousness, has thoroughly restored us to the favour of God;
which he reckoned all one with a "Hearty receiving of Christ offered in the gospel
for the remission of sins"; yet in a former part of the same Catechism he gives us
to understand what sort of assurance and persuasion it was he meant, as follows:
"And certain it is," he says, "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." In like
manner, in our first Confession of Faith, Art. 3, 12, it is called, "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."--"This faith, and the
assurance of the same, proceeds not from flesh and blood." And in our first
Catechism, commonly called Calvin's Catechism, faith is defined by a "sure
persuasion" and "steadfast knowledge" of God's tender love towards us,
according as he has plainly uttered in his gospel, that he will be a Father and
Saviour to us, through the means of Jesus Christ; and again, "faith which God's
Spirit worketh in our hearts, assuring of God's promises made to us in his holy
Gospel." In the Summula Catechismi, or Rudimenta Pietatis, to the question,
"Quid est fides?" the answer is, "Cum mihi persuadeo Deum me omnesque
sanctos amare, nobisque Christum cum omnibus suis bonis gratis donare"; and in
the margin, "Nam in fide duplex persuasio, 1. De amore Dei erga nos; 2. De Dei
beneficiis que ex amore fluunt, Christo nimirum, cum omnibus suis bonis," &c.
And to that question, "Quomodo fide percipimus, et nobis applicamus corpus
Christi crucifixi?" the answer is, "Dum nobis persuademus Christi mortem et
crucifixionem non minus ad nos pertinere quam si ipsi nos pro peccatis nostris
crucifixi essemus. Persuasiio autem hec est vere fidei." From all which it is
evident, they held, that a belief of the promises of the gospel, with application to
oneself, or a confidence in a crucified Saviour, for a man's own salvation, is the
very essence of justifying faith; or, that we become actually possessed of Christ,
remission of sins, &c., in and by the act of believing, or confidence in him, as
above explained. And this with them was the assurance of faith, which widely
differs from the Antinomian sense of the assurance or persuasion of faith which
is, that Christ, and pardon of sin, are ours, no less before believing than after; a
sense which we heartily disclaim.
Whether these words in the query, viz: "Or, is that knowledge a persuasion
included in the very essence of that justifying act of faith"; be exegetic of the
former part of it, or a new branch of the query; we answer, that we have already
explained the persuasion of faith by us held, and do think, that in the language of
faith, though not in the language of philosophy, knowledge, and persuasion,
relating to the same object, go hand in hand in the same measure and degree.
It is evident that the confidence or persuasion of faith for which we plead,
includes, or necessarily and infallibly infers consent and resting, together with all
the blessed fruits and effects of faith, in proportion to the measure of it. And that
we have mentioned consent, we cannot but be the more confirmed in this matter,
when we consider, that such a noted person as Mr. Baxter, though he had made
the marriage consent to Christ, as King and Lord, the formal act of justifying
faith, as being an epitome of all gospel obedience, including and binding to all the
duties of the married state, and so giving right to all the privileges: and had
thereby, as well as by his other dangerous notions about justification, and other
points connected therewith, scattered through his works, corrupted the fountain,
and endangered the faith of many; yet after all, came to be of another mind, and
had the humility to tell the world so much; for Mr. Cross informs us [Serm. on
Romans 4:2, p. 148,] that Mr. Baxter, in his little book against Dr. Crisp's errors,
says, "I formerly believed the formal nature of faith to lie in consent; but now I
recant it. I believe," says he, "it lies in trust: this makes the right to lie in the
object; for it is, I depend on Christ as the matter or merit of my pardon, my life,
my crown, my glory."
There are two things further, concerning this persuasion of faith, that would be
adverted to: one is, that it is not axiomatical, but real; that is, the sinner has not
always, at his first closing with Christ, nor afterwards, such a clear, steady, and
full persuasion that Christ is his, that his sins are forgiven, and that he eventually
shall be saved, as that he dare profess the same to others, or even positively
assert it within himself; yet, upon the first saving manifestation of Christ to him,
such a persuasion and humble confidence is begotten, as is real and relieving, and
particular as to himself and his own salvation, and which works a proportionable
hope as to the issue; though, through the humbling impressions he has of himself
and his own guilt at the time, the awe of God's majesty, justice, and holiness on
his spirit, and his indistinct knowledge of the doctrine of the gospel, with the
grounds and warrants of believing therein contained, he fears to express it directly
and particularly of himself. The other is, that whatever is said of the habit,
actings, strength, weakness, and intermittings of the exercise of saving faith, the
same is to be said of this persuasion in all points. From all which it is evident, the
doubts, fears, and darkness, so frequently to be found in true believers, can very
well consist with this persuasion in the same subject; for though these may be,
and often are in the believer, yet they are not of his faith, which in its nature and
exercise is as opposite to them as light is to darkness, the flesh to the Spirit; which
though they be in the same subject, yet are contrary the one to the other, (Gal
5:17). And, therefore, faith wrestles against them, though with various success, it
being sometimes so far overcome and brought under by the main force and much
superior strength of prevailing unbelief, that it cannot be discerned more than the
fire is when covered with ashes, or the sun when wrapt up in thick clouds. The
confidence and persuasion of faith being in many, at first especially, but as the
grain of mustard-seed cast into the ground, or like a spark amidst the troubled sea
of all manner of corruption and lust, where the rolling waves of unbelieving
doubts and fears, hellish temptations and suggestions, and the like, moving on the
face of that depth, are every now and then going over it; and, were there not a
divine hand and care engaged for its preservation, would effectually extinguish
and bury it. What wonder that in such a case it many times cannot be discerned?
yet will it still hold so much of the exercise of justifying faith, so much persuasion.
Yea, not only may a believer have this persuasion and not know it for the time,
[as says Collins, Roberts, Amesius, and others, who distinguish the persuasion
from the sense of it,] but he, being under the power of temptation and confusion
of mind, may resolutely deny he has any such persuasion or conscience; while it
is evident to others at the same time, by its effects, that he really has it: for which,
one may, among others, see the holy and learned Haliburton, in his "Inquiry into
the Nature of God's Act of Justification," p. 27. And if one would see the
consistence of faith's persuasion with doubting, well discoursed and illustrated, he
may consult Downham's "Christian Warfare." But we--
Answer 3dly, There is a full persuasion and assurance, by reflection, spiritual
argumentation, or inward sensation, which we are far from holding to be of the
essence of faith; but this last, being mediate, and collected by inference, as we
gather the cause from such signs and effects as give evidence of it, is very
different from that confidence or persuasion, by divines called the assurance of
faith. "Sanctification," says Rutherford, "does not evidence justification, as faith
doth evidence it, with such a sort of clearness, as light evidenceth colours, though
it be no sign or evident mark of them; but as smoke evinces fire, and as the
morning star in the east evinces the sun will early rise, or as the streams prove
there is a head-spring whence they issue, though none of these make what they
evidence visible to the eye; so doth sanctification give evidence of justification,
only as marks, signs, effects, give evidence to the cause." He calls it a light of
arguing and of heavenly logic, by which we know that we know God, by the light
of faith, because we keep his commandments. "In effect," says he, "we know
rather the person must be justified, in whom these gracious evidences are, by
hearsay report or consequence, than that we know or see justification, or faith
itself, in abstracto; but the light of faith, the testimony of the Spirit by the
operation of free grace, will cause us, as it were, with our eyes, to see justification
and faith, not by report, but as we see the sun-light." Again he says, "We never
had a question with Antinomians touching the first assurance of justification, such
as is proper to the light of faith. He [Cornwall] might have spared all his
arguments to prove that we are first assured of our justification by faith, not by
good works, for we grant the arguments of one sort of assurance, which is proper
to faith, and they prove nothing against another sort of assurance, by signs and
effects, which is also divine." Further, as to the difference between these two
kinds of assurance: the assurance of faith has its object and foundation without
the man, but that of sense has them within him. The assurance of faith looks to
Christ, the promise and covenant of God, and says, "This is all my salvation; God
has spoken in his holiness, I will rejoice"; but the assurance of sense looks inward
at the works of God, such as the person's own graces, attainments, experiences,
and the like. The assurance of faith giving an evidence to things not seen, can
claim an interest in, and plead a saving relation to a hiding, withdrawing God.
Zion said, "My Lord hath forgotten me"; and the spouse, "I opened to my
beloved, but my beloved had withdrawn himself, and was gone." So he may be a
forgetting and withdrawing God to my feeling, "and yet to my faith, my God and
my Lord still," says holy Rutherford; "even as the wife may believe the angry and
forsaking husband is still her husband." But on the other hand, the assurance of
sense is the evidence of things seen and felt. The one says, "I take him for mine";
the other says, "I feel he is mine." The one says with the church, "My God,
though he cover himself with a cloud, that my prayer cannot pass through, yet
will hear me"; the other, "My God has heard me." The one says, "He will bring
me forth to the light, and I shall behold his righteousness"; the other, "He has
brought me forth to the light, and I do behold his righteousness." The one says,
"Though he should kill me, yet will I trust in him"; the other, "He smiles and
shines on me, therefore, will I love him and trust in him."
Upon the whole, we humbly conceive, were the nature and grounds of faith's
persuasion more narrowly and impartially under the guidance of the Spirit of
truth, searched into and laid open, it would, instead of discouraging weak
Christians, exceedingly tend to the strengthening and increase of faith, and
consequently have a mighty influence on spiritual comfort, and true gospel
holiness, which will always be found to bear proportion to faith, as effects do to
the efficacy and influence of their causes.
QUERY IX.--What is that act of faith, by which a sinner appropriates Christ
and his saving benefits to himself?
Ans.--This question being plainly and fully answered in what is said on the
immediately foregoing, we refer thereto, and proceed to the tenth.
QUERY X.--Whether the revelation of the divine will in the word, affording a
warrant to offer Christ unto all, and a warrant to all to receive him, can be said
to be the Father's making a deed of gift and grant of Christ unto all mankind? Is
this grant to all mankind by sovereign grace? And whether is it absolute or
conditional!
Ans.--Here we are directed to that part of our representation where we complain
that the following passage is condemned, viz: "The Father hath made a deed of
gift or grant unto all mankind, that whosoever of them shall believe in his Son,
shall not perish"; and where we say, "That this treatment of the said passage
seems to encroach on the warrants aforesaid, and also upon sovereign grace,
which hath made this grant, not to devils, but to men, in terms than which none
can be imagined more extensive"; agreeable to what we have already said in our
representation. We answer to the first part of the question, that by the "deed of
gift or grant unto all mankind," we understand no more than the revelation of the
divine will in the word, affording warrant to offer Christ to all, and a warrant to all
to receive him; for although we believe the purchase and application of
redemption to be peculiar to the elect, who were given by the Father to Christ in
the counsel of peace, yet the warrant to receive him is common to all. Ministers,
by virtues of the commission they have received from their great Lord and
Master, are authorized and instructed to go preach the gospel to every creature,
i.e., to make a full, free, and unhampered offer of him, his grace, righteousness,
and salvation, to every rational soul to whom they may in providence have access
to speak. And though we had a voice like a trumpet, that could reach all the
corners of the earth, we think we would be bound, by virtue of our commission,
to lift it up, and say, "To you, O men, do we call, and our voice is to the sons of
men. God hath so loved the world, that he gave his only begotten Son, that
whosoever believes in him should not perish, but have everlasting life." And
though this "deed of gift and grant, that whosoever believeth in Christ shall not
perish," &c. is, neither in our representation, nor in the passages of the book
condemned on that head, called a "deed of gift, and grant of Christ," yet, being
required to give our judgment in this point, we think, that agreeable to the Holy
Scripture, it may be so called, as particularly appears from the text last cited,
(John 3:16), where by the giving of Christ, we understand not only his eternal
destination by the Father to be the Redeemer of an elect world, and his giving him
unto the death for them, in the fullness of time, but more especially a giving of
him in the word unto all, to be received and believed in. The giving here cannot
be a giving in possession, which is peculiar only unto them who actually believe,
but it must be such a giving, granting, or offering, as warrants a man to believe or
receive the gift, and must therefore be anterior to actual believing. This is evident
enough from the text itself: he gave him, "that whosoever believeth in him should
not perish," &c. The context also, to us, puts it beyond controversy: the brazen
serpent was given, and lifted up as a common good to the whole camp of Israel,
that whosoever in all the camp, being stung by the fiery serpents, looked
thereunto, might not die, but live. So here Christ is given to a lost world, in the
word, "that whosoever believes in him should not perish," &c. And in this
respect, we think, Christ is a common Saviour, and his salvation is a common
salvation; and it is "glad tidings of great joy unto all people," that unto us [not to
angels that fell] this Son is given, and this Child is born, whose name is called
Wonderful, &c. (Isa 9:6).
We have a Scripture also to this purpose, (John 6:32), where Christ, speaking to a
promiscuous multitude, makes a comparison between himself and the manna that
fell about the tents of Israel in the wilderness, and says, "My Father giveth you
the true bread from heaven." As the simple raining of the manna about their camp
is called a giving of it, (verse 21), before it was tasted, or fed upon; so the very
revelation and offer of Christ is called [according to the judicious Calvin on the
place] a giving of him, ere he be received and believed on.
Of this giving of Christ to mankind lost, we read also, (1 John 5:11), "And this is
the record, that God hath given unto us eternal life, and this life is in his Son."
This giving in the text is not, we conceive, a giving in possession, in greater or
lesser measure, but a giving by way of grant and offer, whereupon one may
warrantably take possession, and the party to whom is not the election only, but
lost mankind; for the record of God here must be such a thing as warrants all to
believe on the Son of God. But it can be no such warrant to tell, "that God hath
given eternal life to the elect"; for the making of a gift to a certain select company
of persons, can never be a warrant for all men to receive or take possession of it.
This will be further evident, if we consider that the great sin of unbelief lies in not
believing this record of God,--"He that believes not hath made God a liar," says
the apostle, (verse 10), "because he believes not the record that God gave so his
Son"; and then it followeth, (verse 11), "And this is the record, that God hath
given to us eternal life," &c. Now, are we to think that the rejecting of the record
of God is a bare disbelieving of this proposition, "That God hath given eternal life
unto the elect?" No, surely; for the most desperate unbelievers, such as Judas and
others, believe this; and their belief of it adds to their anguish and torment. Or do
they, by believing this, set to their seal that God is true? No; they still continue,
notwithstanding of all this, to make him a liar, in "not believing this record of
God," that to lost mankind, and to themselves in particular, God hath given
eternal life, by way of grant, so as they, as well as others, are warranted and
welcome, and every one to whom it comes, on their peril, required by faith to
receive or take possession of it. By not receiving this gifted and offered remedy,
with application and appropriation, they fly in the face of God's record and
testimony; and therefore do justly and deservedly perish, seeing the righteousness,
salvation, and kingdom of God, was brought so near to them, in the free offer of
the gospel, and yet they would not take it. The great pinch and strait, we think, of
an awakened conscience, does not lie in believing that God hath given eternal life
to the elect, but in believing or receiving Christ, offered to us in the gospel, with
particular application to the man himself, in Scripture called "an eating the flesh,
and drinking the blood of the Son of man." And yet, till this difficulty be
surmounted, in greater or lesser measure, he can never be said to believe in
Christ, or receive and rest upon him for salvation. The very taking or receiving
must needs presuppose a giving of Christ; and this giving may be, and is, for the
most part, where there is no receiving; but there can be no receiving of Christ for
salvation where there is not revelation of Christ in the word of the gospel,
affording warrant to receive him, and then, by the effectual operation of the
Spirit, persuading and enabling the sinner to embrace him upon this warrant and
offer. "A man," says the Spirit of God, (John 3:27), "can receive nothing, except
it be given him from heaven." Hence Mr. Rutherford, in his "Christ Dying and
Drawing," &c., page 442, says that "reprobates have as fair a warrant to believe
as the elect have."
As to the second part of this question, i.e., "Is this grant made to all mankind by
sovereign grace? and, Whether is it absolute or conditional" we answer, that this
grant, made in common to lost mankind, is from sovereign grace only; and it
being ministers' warrant to offer Christ unto all, and people's warrant to receive
him, it cannot fail to be absolutely free; yet so as none can be possessed of Christ
and his benefits, till by faith they receive him.
QUERY XI.--Is the division of the law, as explained and applied in the
Marrow, to be justified, and which cannot be rejected without burying several
gospel truths?
Ans.--We humbly judge the tripartite division of the law, if rightly understood,
may be admitted as orthodox; yet, seeing that which we are concerned with, as
contained in our representation, is only the divisions of the law into the law of
works and the law of Christ, we say, that we are still of opinion, that this
distinction of the law is carefully to be maintained; in regard that by the law of
works we, according to the Scripture, understand the covenant of works, which
believers are wholly and altogether delivered from, although they are certainly
under the law of the ten commandments in the hand of a Mediator. And if this
distinction of the law, thus applied, be overthrown, and declared groundless,
several sweet gospel- truths must unavoidably fall in the ruins of it. For instance,
if there be no difference put between the law as a covenant, and the law as a rule
of life to believers, in the hand of Christ, it must needs follow, that the law still
retains its covenant-form with respect to believers, and that they are still under the
law in this formality, contrary to Scripture, (Rom 6:14, 7:1-3), and to the
Confession of Faith, chap. 19, sect. 6. It would also follow, that the sins of
believers are still to be looked upon as breaches of the covenant of works, and
consequently, that their sins not only deserve the wrath and curse of God, [which
is a most certain truth,] but also make them actually liable to the wrath of God,
and the pains of hell for ever, which is true only of them that are in a state of
black nature: Less. Cat. quest. 19, and contrary to Confess. of Faith, chap. 19,
sect. 1. It will likewise follow, that believers are still to eye God as a vindictive
and wrathful Judge, though his justice be fully satisfied in the death and blood of
their blessed Surety, apprehended by faith. These and many other sweet gospel
truths, we think, fall in the ruins of the foresaid distinction condemned as
groundless.
QUERY. XII.--Is the hope of heaven and fear of hell to be excluded from the
motives of the believer's obedience? And if not, how can the Marrow be
defended, that expressly excludes them, though it should allow of other motives?
Ans.--Here we are referred to the third particular head, wherein we think the
Marrow injured by the Assembly's act, which for brevity's sake we do not
transcribe: but agreeable both to our representation and the scope of the Marrow,
we answer, That taking heaven for a state of endless felicity in the enjoyment of
God in Christ, we are so far from thinking that this is to be excluded from being a
motive of the believer's obedience, that we think it the chief end of man, next to
the glory of God; (Psa 83:25), "Whom have I in heaven but thee?" &c. Heaven,
instead of being a reward to the believer, would be a desolate wilderness to him
without the enjoyment of a God in Christ. The Lord and the Lamb are the light of
that place. God himself is the portion of his people; he is their shield and
exceeding great reward. The very cope-stone of the happiness of heaven lies in
being "for ever with the Lord, and in beholding of his glory"; and this indeed the
believer is to have in his eye, as the recompense of reward, and a noble motive of
obedience. But to form conceptions of heaven as a place of pleasure and
happiness, without the former views of it, and to fancy that this heaven is to be
obtained by our own works and doings, is unworthy of a believer, a child of God,
in regard it is slavish, legal, mercenary, and carnal.
As for the fear of hell being a motive of the believer's obedience, we reckon it one
of the special branches of that glorious liberty wherewith Christ hath made his
people free, that they yield obedience to the Lord, not out of slavish fear of hell
and wrath, but out of a child-like love and willing mind, Confess, chap. 20, sect.
6. "Christ hath delivered us out of the hands of our enemies, that we might serve
him without fear, in holiness and righteousness, all the days of our lives," (Luke
1:74,75). A filial fear of God and of his fatherly displeasure, is worthy of the
believer, being a fruit of faith, and of the spirit of adoption; but a slavish fear of
hell and wrath, from which he is delivered by Christ, is not a fruit of faith, but of
unbelief. And in so far as a believer is not drawn with love, but driven on in his
obedience with a slavish fear of hell, we think him, in so far under a spirit of
bondage. And judging this to be the Marrow's sense of rewards and punishments
with respect to a believer, we think it may and ought to be defended.
And this doctrine, which we apprehend to be the truth, stands supported not only
by Scripture and our Confession of Faith, but also by the suffrages of some of
our soundest divines; for instance Mr. Rutherford:--"Believers," says he, "are to
be sad for their sins, as offensive to the authority of the Lawgiver and the love of
Christ, though they be not to fear the eternal punishment of them"; for sorrow for
sin, and fear for sin are most different to us. Again, says the same author, "Servile
obedience, under apprehension of legal terror, was never commanded in the
spiritual law of God to the Jews, more than to us." Durham, "The believer [says
he] being freed from the law as a covenant, his life depends not on the promise
annexed to the law, nor is he in danger by the threatenings adjoined to it, both
these to believers being made void through Christ." And to conclude, we are
clearly of Dr. Owen's mind anent the use of threatenings of everlasting wrath with
reference unto believers, who, though he owns them to be declarative of God's
hatred of sin, and his will to punish it, yet in regard the execution of them is
inconsistent with the covenant, and God's faithfulness therein, says, "The use of
them cannot be to beget in believers an anxious, doubting, solicitous fear about
the punishment threatened, grounded on a supposition that the person fearing
shall be overtaken with it, or a perplexing fear of hell-fire; which, though it
ofttimes be a consequence of some of God's dispensations toward us of our own
sins, or the weakness of our faith, is not any where prescribed unto us as a duty,
nor is the ingenerating of it in us the design of any of the threatenings of God."
His reasons, together with the nature of that fear, which the threatening of eternal
wrath ought to beget in believers, may be viewed among the rest of the
authorities.
These are some thoughts that have offered to us upon the queries, which we lay
before the Reverend Commission with all becoming deference, humbly craving,
that charity, which thinketh no evil, may procure a favourable construing of our
words, so as no sense may be put upon, nor inference drawn from, them which
we never intended. And in regard the tenor of our doctrine, and our aims in
conversation, have, though with a mixture of much sinful weakness, been
sincerely pointed at the honour of the Lord Jesus as our king as well as priest, as
our sanctification as well as our righteousness, we cannot but regret our being
aspersed, as turning the grace of our God into lasciviousness, and casting off the
obligation of the holy law of the ten commands; being persuaded that the
damnation of such as either do or teach so, is just and unavoidable, if mercy
prevent it not. But now if, after this plain and ingenuous declaration of our
principles, we must still lie under the same load of reproach, it is our comfort, that
we have the testimony of our conscience clearing us in that matter, and doubt not
the Lord will in due time bring forth our righteousness as the light, and our
judgment as the noon-day. We only add, that we adhere to our representation and
petition in all points; and so much the rather that we have already observed the
sad fruits, and bad improvement made of the Assembly's deed, therein
complained of.
These answers, contained in this and the preceding pages, [viz: of the manuscript
given in,] are subscribed at Edinburgh, March 12th, 1722, by us,
MESSRS. JAMES HOG, Carnock.
THOMAS BOSTON, Etterick.
JOHN WILLIAMSON, Inveresk.
JAMES KID, Queensferry.
GABRIEL WILSON, Maxton.
EBENEZR ERSKINE, Portmoack.
RALPH ERSKINE, Dunfermline.
JAMES WARDLAW, Dunfermline.
HENRY DAVIDSON, Galashiels.
JAMES BATHGATE, Orwel.
WILLIAM HUNTER, Lilliesleaf.
THE END. __________________________________________________________________
[381] "A masterly production," says the judicious Mr. Fraser, of Kennoway, "which has undergone many impressions, and which discusses the points at issue with a perspicuity and energy that has commanded the esteem and admiration of Mr. James Hervey, and many others who had no immediate concern in the controversy." __________________________________________________________________ __________________________________________________________________
Indexes __________________________________________________________________
Index of Scripture References
Genesis
[1]1 [2]1 [3]1:2 [4]1:24-26 [5]1:26 [6]1:26 [7]1:27
[8]1:27 [9]1:27 [10]1:31 [11]2:17 [12]2:17 [13]2:17
[14]2:17 [15]3 [16]3:2 [17]3:3 [18]3:8 [19]3:10 [20]3:15
[21]3:15 [22]3:15 [23]3:17 [24]3:19 [25]3:22 [26]3:22
[27]3:23 [28]3:24 [29]4:1 [30]4:2 [31]4:2 [32]4:5 [33]5
[34]5:5 [35]6:2 [36]9:6 [37]11:10 [38]11:10 [39]11:11
[40]12:3 [41]12:7 [42]12:18 [43]13:8 [44]13:9 [45]14:18
[46]14:19 [47]15 [48]15:1 [49]16:5 [50]17:1 [51]17:7
[52]17:14 [53]18:19 [54]18:19 [55]18:27 [56]18:32 [57]21:5
[58]21:12 [59]24:9 [60]26:4 [61]27:9 [62]27:20 [63]28:11
[64]30:2 [65]30:30 [66]31:4 [67]31:16 [68]31:17 [69]31:35
[70]31:35 [71]32:9 [72]32:10 [73]32:28 [74]32:30 [75]42:21
[76]43:1 [77]43:3 [78]44:32 [79]44:33 [80]46:29 [81]47:12
[82]48:12 [83]48:15 [84]48:16 [85]49:10 [86]49:18
Exodus
[87]1:1 [88]3 [89]4:10 [90]4:13 [91]4:23 [92]5:2 [93]12:5
[94]12:6 [95]12:7 [96]16:28-30 [97]17:2 [98]19:1 [99]19:8
[100]19:8 [101]19:8 [102]19:8 [103]19:8 [104]19:8
[105]19:20 [106]19:20 [107]19:25 [108]20 [109]20:1-17
[110]20:2 [111]20:2 [112]20:18 [113]20:19 [114]20:20
[115]20:21 [116]21:12 [117]21:18 [118]21:22 [119]22:11
[120]23:21 [121]24 [122]24 [123]24:4 [124]24:4 [125]24:7
[126]24:7 [127]25:22 [128]30:36 [129]32:8 [130]32:9
[131]32:16 [132]34:1 [133]34:27 [134]34:27 [135]34:30
[136]34:35
Leviticus
[137]1:1 [138]1:4 [139]1:4 [140]16:21 [141]16:21 [142]16:21
[143]16:22 [144]18:5 [145]18:5 [146]18:5 [147]19:3
[148]19:4 [149]19:12 [150]19:16 [151]19:17 [152]19:18
[153]19:18 [154]19:35 [155]36:41
Numbers
[156]16:46 [157]20:12 [158]21:8 [159]23:21 [160]23:21 [161]35:16
Deuteronomy
[162]1:17 [163]1:27 [164]1:37 [165]4:6 [166]4:10 [167]4:12
[168]4:13 [169]4:13 [170]5:2 [171]5:2-22 [172]5:3 [173]5:3
[174]5:6 [175]5:6 [176]5:6 [177]5:13 [178]5:23-28 [179]5:28
[180]6:7 [181]6:7 [182]7:21 [183]8:17 [184]9:10 [185]9:10
[186]9:11 [187]9:15 [188]15:8 [189]15:9 [190]17:18
[191]18:15 [192]18:17 [193]18:18 [194]22:2 [195]22:3
[196]24:14 [197]24:15 [198]25:13-15 [199]27:6 [200]27:26
[201]27:26 [202]27:26 [203]27:26 [204]28 [205]28 [206]28:2
[207]28:16 [208]28:26 [209]28:47 [210]28:58 [211]28:58
[212]28:66 [213]29:29 [214]32:4 [215]32:18 [216]33:9
Joshua
[217]7:19 [218]7:21 [219]24:15
Judges
[220]17:13
1 Samuel
[221]1:8 [222]2:13 [223]2:15 [224]6:8 [225]6:9 [226]9:10 [227]9:13 [228]14:39 [229]18:23
2 Samuel
[230]9:6 [231]9:8 [232]10:3 [233]10:16 [234]10:17
[235]11:12 [236]12:10-14 [237]13 [238]15:13 [239]16:21
[240]18:3 [241]18:21 [242]23:21
1 Kings
[243]2:19 [244]8:31 [245]17:18 [246]18:27 [247]21:25
2 Kings
[248]4:2 [249]4:2 [250]4:9 [251]4:10 [252]4:22 [253]4:23
[254]5:6 [255]5:13 [256]6:11 [257]7:2 [258]7:4 [259]18:4
[260]20:7 [261]22:19
1 Chronicles
[262]20:18-28 [263]20:22
2 Chronicles
[264]15:2 [265]17:4 [266]28:9 [267]35:21 [268]35:22
Ezra
[269]2:3 [270]2:68
Nehemiah
[271]8:10 [272]8:12 [273]9:33 [274]13:16 [275]13:17
Esther
[276]2:2
Job
[277]1 [278]5:27 [279]8:14 [280]13:15 [281]13:15 [282]19:11
[283]19:25 [284]19:25 [285]21:11 [286]21:12 [287]21:14
[288]23:12 [289]31:1 [290]31:16 [291]31:24 [292]32:21
[293]32:22 [294]38:41
Psalms
[295]1:2 [296]1:2 [297]3:7 [298]4:7 [299]10:4 [300]12:4
[301]14:4 [302]15:2 [303]15:4 [304]15:24 [305]16:3
[306]16:11 [307]17:15 [308]19:1 [309]21:1 [310]22:1
[311]25:11 [312]25:11 [313]26:6 [314]30:5 [315]30:7
[316]31:22 [317]37:1 [318]37:4 [319]37:21 [320]37:21
[321]37:30 [322]39:9 [323]40:6 [324]40:7 [325]40:8
[326]40:8 [327]40:12 [328]40:12 [329]42:1 [330]45:10
[331]45:11 [332]49:12 [333]49:13 [334]50:21 [335]50:22
[336]51:12 [337]51:12 [338]55:22 [339]62:8 [340]65:3
[341]73:25 [342]73:25 [343]78:11 [344]78:36 [345]81:13
[346]81:16 [347]83:18 [348]83:25 [349]85:8-10 [350]89:14
[351]89:19 [352]89:19 [353]89:30-32 [354]89:30-32
[355]89:30-34 [356]89:31 [357]89:31-33 [358]89:31-33
[359]89:32 [360]90:18 [361]92:2 [362]101:6 [363]104:1
[364]104:5 [365]106:16 [366]106:40 [367]110:3 [368]110:3
[369]112:5 [370]116:7 [371]116:12 [372]119:6 [373]119:37
[374]119:49 [375]119:50 [376]119:63 [377]119:105 [378]119:120
[379]119:120 [380]119:136 [381]130 [382]135:6 [383]139:14
[384]143:2 [385]145:8
Proverbs
[386]1:8 [387]5:19 [388]5:19 [389]5:20 [390]5:21 [391]6:2
[392]6:17 [393]6:25 [394]7:10 [395]7:13 [396]8:4 [397]9:2-4
[398]11:15 [399]11:19 [400]11:26 [401]13:7 [402]13:19
[403]13:24 [404]15:1 [405]16:5 [406]17:9 [407]17:9
[408]17:19 [409]17:22 [410]17:22 [411]18:2 [412]18:9
[413]19:14 [414]20:14 [415]20:19 [416]21:17 [417]22:1
[418]22:26 [419]22:27 [420]23:26 [421]23:26 [422]23:30
[423]23:31 [424]23:33 [425]24:1 [426]24:1 [427]24:21
[428]25:9 [429]26:20 [430]28:20 [431]29:19 [432]29:25
[433]29:25 [434]29:29 [435]30:8 [436]31:2 [437]31:8
[438]31:9 [439]31:13 [440]31:15 [441]31:19 [442]31:27
Ecclesiastes
[443]3:4 [444]5:1 [445]5:3 [446]5:4 [447]5:6 [448]5:19
[449]7:29 [450]7:29 [451]9:2 [452]10:15 [453]10:15
[454]10:17
Song of Solomon
[455]2:16 [456]4:7 [457]5:2
Isaiah
[458]1:3 [459]1:4 [460]1:10 [461]1:19 [462]5:4 [463]5:8
[464]7:9 [465]7:10 [466]8:13 [467]9:6 [468]9:6 [469]9:6
[470]9:13 [471]19:22 [472]22:12-14 [473]25:6 [474]26:3
[475]26:3 [476]26:11 [477]27:4 [478]27:9 [479]29:13
[480]30:22 [481]33:22 [482]35:8 [483]35:9 [484]42:1
[485]44:6 [486]44:24 [487]45:17 [488]47:4 [489]49:8 [490]53
[491]53:1 [492]53:1 [493]53:1 [494]53:5 [495]53:6 [496]53:6
[497]53:6 [498]53:6 [499]53:10 [500]53:11 [501]53:11
[502]54 [503]54:9 [504]54:9 [505]55:1 [506]55:3 [507]55:3
[508]58 [509]58:1 [510]58:3 [511]58:13 [512]62:2 [513]63:16
[514]65:5 [515]66:2 [516]66:11
Jeremiah
[517]3:4 [518]4:2 [519]4:22 [520]5:7 [521]5:8 [522]5:22
[523]5:22 [524]7:3 [525]7:9 [526]7:20 [527]10:24 [528]10:25
[529]17:5 [530]23:6 [531]23:6 [532]23:6 [533]23:10
[534]29:6 [535]31:19 [536]31:33 [537]31:33 [538]33:6
[539]38:4 [540]38:6 [541]50:20
Lamentations
[542]3:1 [543]3:33 [544]3:40
Ezekiel
[545]16 [546]16:4-8 [547]16:6 [548]18:4 [549]18:7
[550]18:21 [551]18:22 [552]23:14 [553]33:14 [554]33:16
[555]33:30 [556]36:27 [557]36:27 [558]36:31 [559]36:31
[560]36:31 [561]36:31
Daniel
[562]5:22 [563]6:10
Hosea
[564]2:19 [565]3:5 [566]3:9 [567]3:14 [568]4:2 [569]6
[570]6:7 [571]7:5 [572]10:1 [573]11:8 [574]13:4 [575]14:1
[576]14:3 [577]14:4 [578]14:8
Joel
[579]1:2 [580]1:14
Amos
[581]7:10
Micah
[582]7:19 [583]7:19
Habakkuk
[584]1:16 [585]2:4 [586]2:4 [587]3:16
Zechariah
[588]4:3 [589]4:4 [590]5:4 [591]7:5 [592]7:6 [593]7:16 [594]12:10 [595]12:10 [596]13:1
Malachi
[597]3:6 [598]3:15 [599]3:16 [600]4:2
Matthew
[601]1:21 [602]3:2 [603]3:2 [604]3:6 [605]3:17 [606]3:17
[607]3:26 [608]4:10 [609]5 [610]5:1 [611]5:3 [612]5:8
[613]5:9 [614]5:16 [615]5:16 [616]5:18 [617]5:20 [618]5:22
[619]5:22 [620]5:28 [621]5:34-37 [622]5:48 [623]6:2
[624]6:7 [625]6:9 [626]6:12 [627]6:12 [628]6:14 [629]6:20
[630]6:21 [631]6:26 [632]7:1 [633]7:9 [634]7:12 [635]7:17
[636]7:21 [637]7:28 [638]7:29 [639]8:5 [640]8:6 [641]8:13
[642]8:26 [643]9:12 [644]10:8 [645]10:28 [646]10:28
[647]10:37 [648]11:19 [649]11:19 [650]11:22 [651]11:28
[652]11:28 [653]11:28 [654]11:29 [655]11:30 [656]12:7
[657]12:11 [658]12:12 [659]12:31 [660]14:31 [661]15:9
[662]15:9 [663]15:9 [664]15:14 [665]15:27 [666]16:6
[667]16:12 [668]16:24 [669]17:4 [670]17:5 [671]17:5
[672]17:5 [673]18:3 [674]18:26 [675]18:28 [676]18:30
[677]19:16 [678]19:16 [679]19:17 [680]19:17 [681]19:17-19
[682]19:18 [683]20:6 [684]20:22 [685]21:29 [686]21:31
[687]21:31 [688]22:1 [689]22:4 [690]22:14 [691]22:23
[692]22:37 [693]22:37-39 [694]23:4 [695]23:23 [696]23:25
[697]24:20 [698]24:49 [699]25:21 [700]25:36 [701]26:26
[702]26:41 [703]26:73 [704]27:51 [705]28:18
Mark
[706]1:15 [707]1:15 [708]1:15 [709]1:35 [710]1:38 [711]1:39
[712]3:3-5 [713]3:29 [714]4:16 [715]4:17 [716]4:24
[717]4:26-28 [718]6:21 [719]6:22 [720]9:24 [721]9:24
[722]10:17 [723]10:49 [724]15:34 [725]15:34 [726]15:42
[727]16 [728]16 [729]16 [730]16:2 [731]16:9 [732]16:15
[733]16:15 [734]16:15 [735]16:15 [736]16:16 [737]16:16
[738]16:16
Luke
[739]1:53 [740]1:58 [741]1:59 [742]1:59 [743]1:71-75
[744]1:74 [745]1:74 [746]1:74 [747]1:74 [748]1:75 [749]1:75
[750]2:30 [751]2:31 [752]5:8 [753]6:35 [754]7:30
[755]7:37-47 [756]7:47 [757]8:15 [758]9:55 [759]10:17-22
[760]10:19 [761]10:20 [762]10:25-28 [763]10:25-28 [764]10:28
[765]11:21 [766]11:22 [767]11:41 [768]11:42 [769]12:9
[770]12:29 [771]12:29 [772]13:3 [773]13:16 [774]14:18-20
[775]15:16 [776]15:21 [777]16 [778]16:23 [779]17:5
[780]18:9 [781]18:9-11 [782]18:11 [783]18:12-14 [784]18:13
[785]21:34 [786]22:19 [787]22:62 [788]23:54 [789]24:14
[790]24:17 [791]24:47
John
[792]1:3 [793]1:12 [794]1:12 [795]1:12 [796]1:12 [797]1:12
[798]1:12 [799]1:12 [800]1:13 [801]1:16 [802]1:29 [803]2:4
[804]2:19 [805]2:21 [806]3:14 [807]3:15 [808]3:16 [809]3:16
[810]3:16 [811]3:16 [812]3:16 [813]3:16 [814]3:16 [815]3:16
[816]3:16 [817]3:16 [818]3:16-18 [819]3:17 [820]3:18
[821]3:18 [822]3:18 [823]3:19 [824]3:27 [825]3:27 [826]3:31
[827]3:33 [828]3:35 [829]3:36 [830]4:6 [831]4:14 [832]4:24
[833]4:24 [834]5:12 [835]5:22 [836]5:22 [837]5:24 [838]5:39
[839]5:42 [840]5:45 [841]5:46 [842]6:12 [843]6:28 [844]6:29
[845]6:29 [846]6:32 [847]6:35 [848]6:37 [849]6:37 [850]6:44
[851]6:44 [852]6:45 [853]6:47 [854]7:3 [855]7:18 [856]8:36
[857]8:56 [858]8:56 [859]9:27 [860]10:15 [861]10:15
[862]10:20 [863]11:26 [864]12:1 [865]12:23 [866]12:30
[867]12:32 [868]12:47 [869]12:47 [870]12:48 [871]14:6
[872]14:6 [873]14:6 [874]14:11 [875]14:15 [876]14:15
[877]14:19 [878]14:19 [879]14:21 [880]14:26 [881]15:5
[882]15:8 [883]15:16 [884]17 [885]17:6 [886]17:17
[887]17:20 [888]17:21 [889]19:3 [890]20:19 [891]20:26
[892]20:31
Acts
[893]2:1 [894]2:21 [895]2:22 [896]2:37 [897]2:38 [898]2:42
[899]3:22 [900]3:22 [901]3:22 [902]4:12 [903]4:12 [904]4:12
[905]4:12 [906]5:31 [907]6:11 [908]6:13 [909]7:37 [910]7:45
[911]8:6 [912]8:30 [913]8:37 [914]8:38 [915]10:33
[916]11:33 [917]12:22 [918]13:14 [919]13:15 [920]13:38
[921]13:38 [922]13:39 [923]13:39 [924]13:39 [925]13:44
[926]15:1 [927]15:9 [928]15:9 [929]15:11 [930]15:11
[931]15:11 [932]16:28 [933]16:30 [934]16:31 [935]16:31
[936]16:31 [937]16:31 [938]16:31 [939]17:11 [940]17:11
[941]17:11 [942]17:23 [943]17:31 [944]20:7 [945]20:9
[946]20:28 [947]20:32 [948]21:20 [949]23:8 [950]25:2
[951]26:18 [952]26:18 [953]26:18 [954]26:18
Romans
[955]1:1 [956]1:2 [957]1:2 [958]1:8 [959]1:16 [960]1:17
[961]1:19 [962]1:19 [963]1:20 [964]1:20 [965]1:21 [966]1:21
[967]1:21 [968]2:1 [969]2:2 [970]2:4 [971]2:7 [972]2:14
[973]2:15 [974]2:17 [975]2:24 [976]2:24 [977]2:28 [978]2:29
[979]3 [980]3:2 [981]3:8 [982]3:8 [983]3:9 [984]3:10
[985]3:18 [986]3:19 [987]3:19 [988]3:19 [989]3:19 [990]3:19
[991]3:19 [992]3:19 [993]3:19 [994]3:20 [995]3:22 [996]3:24
[997]3:27 [998]3:27 [999]3:27 [1000]3:27 [1001]3:27
[1002]3:31 [1003]3:31 [1004]3:31 [1005]3:31 [1006]4:2
[1007]4:3 [1008]4:5 [1009]4:5 [1010]4:5 [1011]4:14
[1012]4:15 [1013]4:15 [1014]4:16 [1015]4:16 [1016]4:24
[1017]4:25 [1018]4:48 [1019]5:1 [1020]5:5 [1021]5:6
[1022]5:8 [1023]5:9 [1024]5:9 [1025]5:10 [1026]5:10
[1027]5:12 [1028]5:12 [1029]5:12 [1030]5:12 [1031]5:13
[1032]5:14 [1033]5:14 [1034]5:14 [1035]5:15 [1036]5:20
[1037]6:2 [1038]6:7 [1039]6:7 [1040]6:10 [1041]6:14
[1042]6:14 [1043]6:14 [1044]6:14 [1045]6:14 [1046]6:14
[1047]6:14 [1048]6:14 [1049]6:14 [1050]6:14 [1051]6:14
[1052]6:14 [1053]6:14 [1054]6:23 [1055]7 [1056]7
[1057]7:1-6 [1058]7:2 [1059]7:4 [1060]7:4 [1061]7:4
[1062]7:4 [1063]7:4 [1064]7:4 [1065]7:4-6 [1066]7:5
[1067]7:6 [1068]7:6 [1069]7:7 [1070]7:9 [1071]7:10
[1072]7:12 [1073]7:13 [1074]7:14 [1075]7:15 [1076]7:19
[1077]7:24 [1078]8 [1079]8:1 [1080]8:1 [1081]8:1 [1082]8:1
[1083]8:1 [1084]8:1 [1085]8:1 [1086]8:1 [1087]8:1 [1088]8:3
[1089]8:3 [1090]8:3 [1091]8:4 [1092]8:10 [1093]8:13
[1094]8:13 [1095]8:15 [1096]8:15 [1097]8:15 [1098]8:16
[1099]8:30 [1100]8:33 [1101]8:33 [1102]8:33-39 [1103]8:34
[1104]8:34 [1105]8:34 [1106]9 [1107]9:4 [1108]9:10
[1109]9:20 [1110]9:31 [1111]9:32 [1112]10:3 [1113]10:4
[1114]10:4 [1115]10:5 [1116]10:5 [1117]10:5 [1118]10:5
[1119]10:5 [1120]10:9 [1121]10:9 [1122]10:13 [1123]10:16
[1124]10:17 [1125]10:17 [1126]11:6 [1127]11:6 [1128]11:15
[1129]11:29 [1130]11:29 [1131]11:33 [1132]11:34 [1133]11:36
[1134]12 [1135]12:2 [1136]12:10 [1137]12:12 [1138]12:12
[1139]12:14 [1140]12:17 [1141]13:3 [1142]13:4 [1143]13:4
[1144]13:4 [1145]13:8-10 [1146]13:9 [1147]14:13 [1148]14:15
[1149]14:15 [1150]14:23 [1151]15:30 [1152]15:31 [1153]16
[1154]16:4 [1155]16:27
1 Corinthians
[1156]1:2 [1157]1:2 [1158]1:23 [1159]1:30 [1160]1:30
[1161]1:30 [1162]1:30 [1163]1:31 [1164]2:2 [1165]2:4
[1166]3:21 [1167]4:1 [1168]4:7 [1169]4:21 [1170]5:2
[1171]5:7 [1172]6:9 [1173]6:17 [1174]7:5 [1175]7:10
[1176]7:36 [1177]7:38 [1178]9:16 [1179]9:21 [1180]9:21
[1181]9:31 [1182]10:1 [1183]10:2 [1184]10:2 [1185]10:6
[1186]10:8 [1187]10:13 [1188]10:14 [1189]10:16 [1190]11:26
[1191]11:28 [1192]11:30 [1193]11:30 [1194]11:32 [1195]13:5-7
[1196]13:7 [1197]13:9 [1198]13:9 [1199]13:9 [1200]14:15
[1201]14:15 [1202]14:15 [1203]14:16 [1204]15:10 [1205]15:20
[1206]15:22 [1207]15:26 [1208]15:44 [1209]15:47 [1210]15:47
[1211]15:56 [1212]15:56 [1213]15:56 [1214]15:57 [1215]15:66
[1216]16:2 [1217]16:22
2 Corinthians
[1218]1:1 [1219]1:9 [1220]1:23 [1221]2:16 [1222]3 [1223]3:5
[1224]3:6-9 [1225]3:7 [1226]3:9 [1227]3:13 [1228]3:17
[1229]4:13 [1230]4:13 [1231]4:16 [1232]5 [1233]5:1-6
[1234]5:14 [1235]5:19 [1236]5:19 [1237]5:19 [1238]5:20
[1239]5:20 [1240]5:21 [1241]5:21 [1242]5:21 [1243]5:21
[1244]6:14 [1245]7:1 [1246]7:11 [1247]11:2 [1248]12:11
[1249]12:14 [1250]13:5 [1251]13:5 [1252]13:5 [1253]13:5
[1254]13:5
Galatians
[1255]1:4 [1256]1:6 [1257]1:7 [1258]1:20 [1259]1:24 [1260]2
[1261]2:16 [1262]2:19 [1263]2:19 [1264]2:19 [1265]2:20
[1266]2:20 [1267]2:20 [1268]2:20 [1269]2:20 [1270]2:20
[1271]2:20 [1272]3:2 [1273]3:6 [1274]3:7 [1275]3:8
[1276]3:8 [1277]3:10 [1278]3:10 [1279]3:10 [1280]3:10
[1281]3:10 [1282]3:10 [1283]3:10 [1284]3:10 [1285]3:10
[1286]3:10 [1287]3:10 [1288]3:10 [1289]3:10 [1290]3:10
[1291]3:10 [1292]3:10 [1293]3:10 [1294]3:11 [1295]3:12
[1296]3:12 [1297]3:12 [1298]3:13 [1299]3:13 [1300]3:13
[1301]3:13 [1302]3:13 [1303]3:13 [1304]3:16 [1305]3:17
[1306]3:17 [1307]3:18 [1308]3:18 [1309]3:19 [1310]3:19
[1311]3:19 [1312]3:21-24 [1313]3:24 [1314]4 [1315]4:1-3
[1316]4:3 [1317]4:4 [1318]4:4 [1319]4:4 [1320]4:4 [1321]4:4
[1322]4:4 [1323]4:4 [1324]4:5 [1325]4:5 [1326]4:5 [1327]4:5
[1328]4:5 [1329]4:5 [1330]4:15 [1331]4:18 [1332]4:21
[1333]4:24 [1334]4:24 [1335]4:24 [1336]4:24 [1337]4:24
[1338]4:30 [1339]5:1 [1340]5:3 [1341]5:4 [1342]5:6
[1343]5:13 [1344]5:17 [1345]5:18 [1346]6:2 [1347]6:2
[1348]6:2 [1349]6:6
Ephesians
[1350]1:3-5 [1351]1:4 [1352]1:4 [1353]1:4 [1354]1:4
[1355]1:6 [1356]1:13 [1357]2 [1358]2:3 [1359]2:3 [1360]2:3
[1361]2:6 [1362]2:8 [1363]2:10 [1364]2:17 [1365]3:17
[1366]4:20 [1367]4:21 [1368]4:24 [1369]4:29 [1370]4:31
[1371]4:31 [1372]4:31 [1373]4:32 [1374]5:1 [1375]5:2
[1376]5:3 [1377]5:4 [1378]5:5 [1379]5:6 [1380]5:21
[1381]5:22 [1382]5:22 [1383]5:23 [1384]5:25 [1385]5:25
[1386]5:25 [1387]5:33 [1388]6:1 [1389]6:2 [1390]6:4
[1391]6:5
Philippians
[1392]1:21-23 [1393]1:23 [1394]1:27 [1395]1:27 [1396]1:27
[1397]3:6 [1398]3:7-9 [1399]3:9 [1400]3:9 [1401]3:9
[1402]3:12 [1403]3:19 [1404]4:9
Colossians
[1405]1:3 [1406]1:14 [1407]1:19 [1408]1:20 [1409]1:21
[1410]1:23 [1411]1:23 [1412]2:6 [1413]2:6 [1414]2:6
[1415]2:9 [1416]2:14 [1417]2:14 [1418]2:14 [1419]2:14
[1420]2:14 [1421]2:14 [1422]2:23 [1423]3:5 [1424]3:10
[1425]3:12 [1426]3:13 [1427]3:16 [1428]3:16 [1429]3:16
[1430]3:16-24 [1431]3:18-22 [1432]3:19 [1433]3:22 [1434]3:24
[1435]4:6 [1436]1496
1 Thessalonians
[1437]1:3 [1438]1:10 [1439]2:13 [1440]2:13 [1441]2:13
[1442]2:13 [1443]4:3 [1444]4:5 [1445]4:9 [1446]4:15
[1447]5:17 [1448]5:18
2 Thessalonians
[1449]1:6 [1450]1:8 [1451]1:11 [1452]2:12 [1453]2:13
1 Timothy
[1454]1:5 [1455]1:7 [1456]1:8 [1457]1:8 [1458]1:9
[1459]1:13 [1460]1:15 [1461]1:15 [1462]2:2 [1463]2:6
[1464]2:6 [1465]2:8 [1466]2:8 [1467]2:9 [1468]2:9
[1469]2:12 [1470]2:12 [1471]2:12 [1472]3:16 [1473]4:3
[1474]4:8 [1475]5:8 [1476]5:8 [1477]5:8 [1478]5:17
[1479]5:18 [1480]6:6-8 [1481]6:9
2 Timothy
[1482]1:7 [1483]1:9 [1484]1:9 [1485]1:12 [1486]2:1 [1487]2:10 [1488]3:5 [1489]3:5 [1490]3:6 [1491]3:7
Titus
[1492]2:1 [1493]2:4 [1494]2:5 [1495]2:10 [1496]2:11
[1497]2:12 [1498]2:14 [1499]3:1 [1500]3:2 [1501]3:4
[1502]3:5 [1503]3:5 [1504]3:5 [1505]3:5 [1506]3:8 [1507]3:8
[1508]3:9
Philemon
[1509]1:1 [1510]1:7
Hebrews
[1511]1:2 [1512]2:3 [1513]2:9 [1514]2:14 [1515]2:15
[1516]2:15 [1517]4:1 [1518]4:1 [1519]4:2 [1520]4:2
[1521]4:2 [1522]4:3 [1523]4:13 [1524]4:16 [1525]6:2
[1526]6:6 [1527]6:9 [1528]6:16 [1529]7:1-3 [1530]7:1-4
[1531]7:19 [1532]7:22 [1533]7:25 [1534]7:25 [1535]8:8
[1536]8:22 [1537]9:11 [1538]9:14 [1539]9:14 [1540]9:14
[1541]9:19 [1542]9:20 [1543]9:22 [1544]9:24 [1545]9:26
[1546]10:1 [1547]10:2 [1548]10:5-7 [1549]10:8 [1550]10:16
[1551]10:22 [1552]10:22 [1553]11:4 [1554]11:6 [1555]11:6
[1556]11:6 [1557]11:6 [1558]11:6 [1559]11:9 [1560]11:10
[1561]11:13 [1562]11:13 [1563]11:26 [1564]11:26 [1565]11:27
[1566]12:1 [1567]12:2 [1568]12:9 [1569]12:18 [1570]12:19
[1571]12:20 [1572]12:22 [1573]12:23 [1574]12:23 [1575]12:24
[1576]12:28 [1577]12:28 [1578]12:28 [1579]12:29 [1580]13:5
[1581]13:5 [1582]13:5 [1583]13:8 [1584]13:17 [1585]13:20
[1586]13:21 [1587]22:21
James
[1588]1:5 [1589]1:6 [1590]1:17 [1591]1:17 [1592]1:19
[1593]1:22 [1594]2:1 [1595]2:2 [1596]2:10 [1597]3:2
[1598]4:8 [1599]5:4 [1600]5:12 [1601]5:13 [1602]5:13
[1603]5:16
1 Peter
[1604]1:2 [1605]1:6 [1606]1:8 [1607]1:9 [1608]1:17
[1609]1:19 [1610]2:2 [1611]2:13 [1612]2:17 [1613]2:18
[1614]2:18 [1615]2:20 [1616]3:1 [1617]3:2 [1618]3:6
[1619]3:7 [1620]3:7 [1621]3:9 [1622]3:18 [1623]3:19
[1624]3:21 [1625]4:8 [1626]5:2 [1627]5:6
2 Peter
[1628]1:10 [1629]2:17 [1630]2:19
1 John
[1631]1:8 [1632]1:8 [1633]1:17 [1634]3:4 [1635]3:6
[1636]3:6 [1637]3:7 [1638]3:9 [1639]3:10 [1640]3:15
[1641]3:19 [1642]3:23 [1643]3:23 [1644]4:13 [1645]4:16
[1646]4:18 [1647]4:18 [1648]4:19 [1649]4:19 [1650]4:19
[1651]5:1 [1652]5:3 [1653]5:10 [1654]5:10 [1655]5:11
[1656]5:11 [1657]5:11 [1658]5:11 [1659]5:12 [1660]5:13
[1661]5:16 [1662]5:21
2 John
[1663]1:1
3 John
[1664]1:1
Jude
[1665]1:3 [1666]1:4 [1667]1:4
Revelation
[1668]1:3 [1669]1:3 [1670]1:10 [1671]2:23 [1672]3:14
[1673]3:15 [1674]3:16 [1675]3:19 [1676]3:20 [1677]13:8
[1678]19:10 [1679]22:17 [1680]22:17 [1681]22:17 [1682]22:17 __________________________________________________________________
This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source.
References
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2. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=1&scrV=0#ii.vii-p19.9
3. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=1&scrV=2#ii.vii-p19.7
4. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=1&scrV=24#ii.vii-p19.6
5. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=1&scrV=26#ii.vi-p5.39
6. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=1&scrV=26#ii.vii-p35.6
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8. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=1&scrV=27#ii.vi-p5.40
9. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=1&scrV=27#iii.xiii-p52.1
10. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=1&scrV=31#iii.v-p111.2
11. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=2&scrV=17#ii.vi-p3.3
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13. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=2&scrV=17#ii.vii-p293.7
14. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=2&scrV=17#iii.xiii-p335.1
15. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=3&scrV=0#ii.vii-p35.8
16. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=3&scrV=2#ii.vi-p5.9
17. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=3&scrV=3#ii.vi-p5.10
18. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=3&scrV=8#ii.vii-p19.2
19. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=3&scrV=10#ii.vii-p19.10
20. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=3&scrV=15#ii.vii-p48.2
21. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=3&scrV=15#ii.vii-p73.33
22. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=3&scrV=15#ii.vii-p121.4
23. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=3&scrV=17#ii.vii-p81.22
24. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=3&scrV=19#iii.x-p56.1
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26. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=3&scrV=22#ii.vi-p5.36
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28. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=3&scrV=24#ii.iv-p8.5
29. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=4&scrV=1#iii.ix-p48.2
30. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=4&scrV=2#iii.vii-p53.1
31. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=4&scrV=2#iii.x-p55.1
32. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=4&scrV=5#iii.viii-p62.1
33. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=5&scrV=0#ii.vii-p89.5
34. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=5&scrV=5#ii.vii-p89.4
35. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=6&scrV=2#iii.ix-p27.1
36. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=9&scrV=6#iii.viii-p68.2
37. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=11&scrV=10#ii.vii-p89.6
38. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=11&scrV=10#ii.vii-p89.9
39. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=11&scrV=11#ii.vii-p89.7
40. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=12&scrV=3#ii.vii-p48.3
41. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=12&scrV=7#ii.vii-p52.3
42. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=12&scrV=18#ii.vii-p48.4
43. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=13&scrV=8#iii.viii-p105.1
44. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=13&scrV=9#iii.viii-p105.2
45. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=14&scrV=18#ii.vii-p48.13
46. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=14&scrV=19#ii.vii-p48.6
47. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=15&scrV=0#ii.vii-p48.17
48. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=15&scrV=1#ii.viii-p93.7
49. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=16&scrV=5#iii.v-p153.1
50. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=17&scrV=1#ii.vii-p73.5
51. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=17&scrV=7#ii.vii-p73.4
52. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=17&scrV=14#ii.vii-p48.21
53. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=18&scrV=19#iii.vii-p82.1
54. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=18&scrV=19#iii.viii-p82.1
55. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=18&scrV=27#iii.v-p54.2
56. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=18&scrV=32#iii.v-p54.3
57. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=21&scrV=5#ii.vii-p89.8
58. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=21&scrV=12#ii.vii-p159.2
59. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=24&scrV=9#iii.vii-p67.1
60. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=26&scrV=4#ii.vii-p48.22
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68. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=31&scrV=17#iii.vii-p100.3
69. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=31&scrV=35#iii.vii-p29.1
70. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=31&scrV=35#iii.vii-p34.1
71. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=32&scrV=9#iii.iii-p42.1
72. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=32&scrV=10#iii.iii-p55.1
73. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=32&scrV=28#ii.vii-p48.23
74. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=32&scrV=30#ii.vii-p48.24
75. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=42&scrV=21#ii.viii-p335.2
76. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=43&scrV=1#iii.v-p124.2
77. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=43&scrV=3#iii.v-p124.1
78. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=44&scrV=32#ii.vii-p285.16
79. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=44&scrV=33#ii.vii-p285.17
80. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=46&scrV=29#iii.vii-p30.1
81. file:///ccel/f/fisher_e/marrow/cache/marrow.html3?scrBook=Gen&scrCh=47&scrV=12#iii.vii-p37.1
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