I Have perused this ensuing Dialogue, and find it tending to Peace and Holiness; the Author endeavouring to reconcile and heal those unhappy Differences which have lately broken out a fresh amongst us, about the Points therein handled, and cleared: For which cause I allow it to be Printed, and recommend it to the Reader, as a Discourse stored with many necessary and seasonable truths, confirmed by Scripture, and avowed by many approved Wtiters: All composed in a familiar, plain, moderate style, without bitterness against, or uncomely reflections upon others; which Flies have lately corrupted many bo●es of (otherwise) precious Ointment. May 10 0, 1645. Joseph Caryl. THE MARROW OF Modern Divinity: Touching both the Covenant of Works, and the Covenant of Grace: with their use and end, both in the time of the Old Testament, and in the time of the New. Wherein every one may clearly see how far forth he bringeth the Law into the case of justification, and so deserveth the name of Legalist; And how far forth he rejecteth the Law▪ in the case of Sanctification, and so deserveth the name of Antinomist. With the middle path between them both, which by jesus Christ leadeth to eternal life. In a Dialogue, betwixt EVANGELISTA, a Minister of the Gospel. NOMISTA, a Legalist. ANTINOMISTA, an Antinomian. And NEOPHYTUS, a young Christian. The second Edition, corrected, amended, and much enlarged By the Author, E. Fisher Before the which there is prefixed the commenda●●●● Epistles of divers Divines of great esteem in the City of LONDON. Whereunto is also added, the substance of a most spiritual, and Evangelicall Treatise, called, long since, by the name of Patrick's Places. London, Printed by R. Leybourn, for Giles 〈◊〉, at the Black Spread-Eagle, at the West end of Paris, 16●6. TO THE HONOURABLE, Colonel John Downes ESQUIRE, One of the Members of the Honourable House of Commons in Parliament, Justice of Peace, and one of the Deputy Lieutenants of the County of Sussex, and Auditor to the Prince his Highness of the Duchy of Cornwall. E. F. wisheth the true knowledge of God in JESUS CHRIST. Most Honoured, SIR: ALthough I do observe that new Editions, accompanied with new additions, are sometimes published with new dedications, yet so long as he who formerly owned the subject, doth yet 〈◊〉, and hath the same affectious towards it, I conceive there is no need of a new Patron, but of a new Epistle. Be pleased then, most honoured Sir, to give me leave to tell you, that your eminency of place did somewhat induce me, both now and before, to make choice of you for its Patron, but your endowments with grace did invite me to it, God having bestowed upon you special spiritual blessings in heavenly things in Christ: for it hath been declared unto me by them that knew you, when you were but a youth, how Christ met with you then, and by sending his spirit into your heart, first convinced you of sin, as was manifest by those conflicts which your soul then had, both with Satan and itself, whilst you did not believe in Christ. Secondly, of righteousness, as was manifest by the peace and comfort which you afterwards had, by believing that Christ was gone to the Father and appeared in his presence as your Advocate and surety that had undertaken for you. Thirdly, of judgement, as hath been manifest ever since, in that you have been careful with the true godly man, Psal. 112.5. to guide your affairs with judgement, in walking according to the mind of Christ. I have not forgotten what desires you have expressed to know the true difference betwixt the Covenant of Works, and the Covenant of Grace, and experimentally to be acquainted with the Doctrine of free grace, the mysteries of Christ, and the life of faith. Witness not only your highly approving of some heads of a Sermon which I once heard a godly Minister preach, and repeated in your hearing, of the life of Faith, but also your earnest request to me to write them out fair, and send them to you into the Country: Yea, witness, your highly approving of this Dialogue, when I first acquainted you with the Contents thereof, encouraging me to expedite it to the Press, and you● kind acceptance, together with your cordial thanks for my love manifested in dedicating it to your honoured name. Sith then, worthy Sir, it hath pleased the Lord to enable me, both to amend it, and to enlarge it, I hope your affections will also be enlarged towards the matter therein contained, considering that it tends to the clearing of those forenamed truths, and through the blessing of God may be a means to root them more deeply in your heart. And truly, Sir, I am confident, the more they grow & flourish in any man's heart, the more will all heart corruptions wither and decay. Oh! Sir, If the truth contained in this Dialogue, were but as much in my heart, as they are in my head; I were a happy man, for than should I be more free from pride, vain glory, wrath, anger, self-love, and love of the world than I am, and then should I have more humility, meekness, and love both to God and man than I have, oh! then should I be content with Christ alone, and live above all the things in the world, then should I experimentally know, both how to abound and how to want, and then shall I be fit for any condition, nothing could come amiss unto me, oh! that the Lord would be pleased to write it in our hearts by his blessed Spirit. And so most humbly beseeching you still to pardon my boldness, and to vouchsafe to take it into your patronage and protection, I humbly take my leave of you, and remain Your obliged Servant to be commanded, E. F. To all such humble hearted Readers, as see any need to learn, either to know themselves or GOD in CHRIST. Loving Christians: COnsider, I pray you, that as the first Adam did as a common person, enter into covenant with God for all mankind; and broke it, whereby they became sinful and guilty of everlasting death and damnation: Even so Jesus Christ, the second Adam, did as a common person enter into covenant with God his Father for all the elect (that is to say, all those that have or shall believe on his name) and for them kept it, whereby they become righteous, and heirs of everlasting life and salvation. And therefore it is our greatest wisdom, and aught to be our greatest care and endeavour to come out, and from the first Adam, unto and into the second Adam, that so we may have life through his Name. John 20.31. And yet, alas, there is no point in all practical Divinity, that we are naturally so much averse and backward unto as unto this; neither doth Satan strive to hinder us so much from doing any thing else as this: And hence it is, that we are all of us naturally apt to abide and continue, in that sinful and miserable estate, that the first Adam plunged us into without either taking any notice of it, or being at all affected with it, so far are we from coming out of it. And if the Lord be pleased by any means to open our eyes, to see our misery, and we do thereupon begin to step out of it, yet, alas, we are prone rather to go backwards towards the first Adam's pure estate, in striving and struggling to leave sin, and perform duties, and do good works, hoping thereby to make ourselves so righteous and holy, that God will let us into Paradise again to eat of the tree of life and live for ever, and this we do until we see the flaming sword at Eden's gate, Gen. 3.24. turning every way to keep the way of the tree of life. Is it not ordinary when the Lord convinceth a man of his sin (either by means of his Word or his Rod) to cry after this manner: O, I am a sinful man! for I have lived a very wicked life, and therefore surely the Lord is angry with me, and will damn me in hell: o! what shall I do to save my soul? And is there not at hand some ignorant, miserable comforter ready to say, yet do not despair man, but repent of your sins, and ask God forgiveness, and reform your life, and doubt not, but he will be merciful unto you, for he hath promised (you know) that at what time soever a sinner repenteth of his sins he will forgive him. And doth he not hereupon comfort himself, and say in his heart at least, o, if the Lord will but spare my life, and lengthen out my days, I will become a new man! I am very sorry that I have lived such a sinful life, but I will never do as I have done for all the world: o, you shall see a great change in me! believe it. And hereupon he betakes himself to a new course of life, and it may be becomes a zealous professor of Religion, performing all Christian exercises both public and private, and leaves off his old companions, and keeps company with religious men, (and so it may be goes on till his dying day, and thinks himself sure of Heaven and eternal happiness) & yet it maybe all this while is ignorant of Christ and his Righteousness, and therefore establisheth his own. Where is the man, or where is the woman that is truly come to Christ, that hath not had some experience in themselves of such a disposition as this, if there be any that have reform their lives, and are become Professors of Religion, and have not taken notice of this in themselves more or less: I wish they have gone beyond a legal Professor, or one still under the covenant of works. Nay, where is the man or woman that is truly in Christ, that findeth not in themselves an aptness to withdraw their hearts from Christ, and to put some confidence in their own works and doings; if there be any that do not find it: I wish their hearts deceive them not. Let me confess ingeniously, I was a professor of Religion, at least a dozen years, before I knew any other way to eternal life, then to be sorry for my sins, and ask forgiveness, and strive and endeavour to fulfil the Law, and keep the Commandments, according as Master Dod and other godly men had expounded them: and truly I remember I was in hope I should at last attain to the perfect fulfilling of them, and in the meantime, I conceived, that God would accept the will for the deed, or what I could not do Christ had done for me. And though at last by means of conferring with Master Thomas Hooker in private, the Lord was pleased to convince me, that I was yet but a proud Pharisee, and to show me the way of faith and salvation by Christ alone, and to give me (as I hope) a heart in some measure to embrace it; yet, alas, through the weakness of my faith, I have been and am still apt to turn aside to the covenant of works, and therefore have not attained to that joy and peace in believing, nor that measure of love to Christ and man for Christ's sake, as I am confident, many of God's Saints do attain unto in the time of this life, the Lord be merciful unto me, and increase my faith. And are there not other (though I hope) but few who being enlightened to see their misery, by reason of the guilt of sin, though not by reason of the filth of sin: And hearing of justification freely by grace through the redemption which is in Jesus Christ, do applaud and magnify that doctrine, following them that do most preach and press the same, seeming to be (as it were) ravished with the hearing thereof, out of a conceit that they are by Christ freely justified from the guilt of sin, though still they retain the filth of sin, these are they that content themselves (with a Gospel knowledge, with mere notions in the head but not in the heart, glorying and rejoicing in free grace, and justification by faith alone, professing faith in Christ, and yet are not possessed of Christ, these are they that can talk like believers, and yet do not walk like believers; these are they that have language like Saints, and yet have conversations like Devils: these are they that are not obedient to the Law of Christ, and therefore are justly called Antinomians. Now both these paths leading from Christ, have been justly judged as erroneous, and to my knowledge, not only a matter of 18 or 20 years ago, but also within these three or four years, there hath been much a do, both by preaching, writing, and disputing, both to reduce men out of them, and to keep them from them, and hot contentious have been on both sides, and all, I fear me, to little purpose, for hath not the strict professor according to the Law, whilst he hath striven to reduce the loose professor, according to the Gospel, out of the Antinomian path, entangled both himself and others, the faster in the yoke of bondage, Gal. 5.1. and hath not the loose professor according to the Gospel, whilst he hath striven to reduce the strict professor according to the Law, out of the legal path, by promising liberty from the Law, 2 Pet. 2.19. taught others, and been himself the servant of corruption. For this cause I, though I be nothing, have, by the grace of God, endeavoured in this Dialogue, to walk, as a middle-man betwixt them both, in showing to each of them his erroneous path, with the middle path (which is Jesus Christ received truly, and walked in answerably, as a means to bring them both unto him, and make them both one in him: And oh! that the Lord would be pleased so to bless it to them, that it might be a means to produce that effect. I have (as you may see) gathered much of it, out of known and approved Authors, and yet have therein wronged no man, for I have restored it to the right owner again in the margin, some part of it my manuscripts have afforded me, and of the rest I hope I may say as Jacob did of his venison, Gen. 27.20. Burton Me●a● pag. 8. The Lord hath brought it unto me, (let me speak it without vain glory) I have endeavoured herein to imitate the laborious Bee, who out of divers flowers gathers honey and wax, and thereof makes one comb: if any soul feels any sweetness in it, let them praise God, and pray for me who am weak in faith, and cold in love. E. F. TO THE READER. IF thou wilt please to peruse this little Book, thou shalt find great worth in it: There is a line of a gracious Spirit drawn through it, which hath fastened many precious truths together, and presented them to thy view, according to the variety of men's spirits, the various ways of presenting known truths are profitable. The grace of God hath helped this Author in his work, if it, in like manner, helps thee in reading, thou shalt have cause to bless God for these truths thus brought to thee, and for the labours of this good man, whose ends, I believe, are very sincere for God and thy good. Jer. Burroughes. OCcasionally lighting upon this Dialogue, under the Approbation of a learned and judicious Divine, I was thereby induced to read it, and afterwards upon serious consideration of the usefulness of it, to commend it to the people in my public Ministry. Two things in it especially took with me: first the matter, the main substance being distinctly to discover the nature of the two Covenants, upon which all the mysteries both of Law and Gospel depend. To see the first Adam to be primus foederatus, in the one, and the second Adam in the other, to distinguish rightly betwixt the law standing alone as a Covenant, and standing in subordination to the Gospel, as a servant, this I assure myself to be the key which opens the hiden treasures of the Gospel. Portis apertis paradisum intrasse, Tom. 1. As soon as God had given Luther but a glimpse hereof, he professeth that he seemed to be brought into Paradise again; and the whole face of the Scripture to be changed to him: and he looked upon every truth with another eye. Secondly, the manner, because it is an Irenicum, and tends to an accommodation and a right understanding. Times of Reformation have always been times of division, Satan will cast out a flood after the woman, as knowing that more die by the disagreement of the humours of their own bodies, than by the sword, and that if men be once engaged, they will contend; if not for truth, yet for victory. Now if the difference be in things of lesser consequence, the best way to quench it were silence, this was Luther's counsel given in an Epistle written to the Divines assembled in a Synod at Norimberge, Meum consilium fuerit (cum nullum sit Ecclesiae periculum) ut hanc causam sinatis, vel ad tempus sopitam, (utinam extinctam) jacere donec tutiore & meliore tempore, animis in pace firmatis; & charitate advatis, eam disputetis. I think it were good counsel concerning many of the Disputes of our times. But if the difference be of greater concernment as this is, than the way to decide it, is to bring in more light which this Author hath done, with much evidence of Scripture, backed with the authority of most modern Divines: so that whosoever desires to have his judgement cleared in the main controversy, between us and the Antinomians, with a small expense either of money or time, he may here receive ample satisfaction; this I testify upon request, professing myself a friend both to truth and peace. Novem. 12. W. Strong. THis book at first well accommodated with so valuable a testimony as M. Caryls, besides its better-approving itself to the choicer spirits every where, to the speedy distribution of the whole impression, it might seem a needless or superfluous thing to add any more to the praise thereof, yet meeting with detracting language, from some few (by reason of some phrases by them either not duly pondered, or not rightly understood) it is thought meet this second impression, to relieve that worthy testimony which still stands to it, with fresh supplies, not for any need, the truth therein contained hath thereof, but because either the prejudice or darkness of some men's judgements doth require it: I therefore having throughly perused it, cannot but testify, that if I have any the least judgement or relish of truth, he that finds this book, finds a good thing, and not unworthy of its title, and may account the Saints to have obtained favour with the Lord, in the ministration of it, as that which with great plainness and evidence of truth comprises the chief (if not all) the differences that have been lately engendered about the Law, it hath, I must confess, not only fortified my judgement, but also warmed my heart in the reading of it, as indeed inculcating throughout the whole Dialogue, the clear and familiar notion of those things by which we live (as Hezekias speaks in another case) and it appeareth to me to be written from much experimental knowledge of Christ, and teaching of the Spirit. Let all men that taste the fruit of it, confess to the glory of God, he is no respecter of persons, and endeavour to know no man henceforth after the flesh, nor envy the compiler thereof, the honour to be accounted as God hath made him in this point, a healer of breaches, and a restorer of the overgrown paths of the Gospel: as for mine own part, I am so satisfied in this testimony I lend, that I reckon, what ever credit is thus pawned, will be a glory to the name that stands by and avows this truth, so long as the book shall endure to record it. Ihshua Sprig. Grace and peace to you in Christ Jesus. My loving friend in Christ, I Have, according to your desire, read over your Book, and find it full of Evangelicall light and life, and I doubt not, but the oftener I read it, the more true comfort I shall find in the knowledge of Christ thereby, the matter ●s pure, the method is Apostolical, wherein the works of love in the right place, after the life of faith be effectually required. God hath endued his Fisher with the Net of a trying understanding and discerning judgement and discretion, whereby out of the Crystalline streams of the well of life, you have taken a mess of the sweetest and wholsomest fish that the whole world can afford, which if I could daily have enough of, I should no more care for the flesh, or the works thereof. Samuel Pretty. A CATALOGUE of those Writers names out of whom I have collected much of the matter contained in this ensuing Dialogue. A Doctor Ames M. Aynsworth B M. Beza M. Bulenger M. Bradford M. Bastingius Bishop Babington M. Ball M. Robert Boulton M. Samuel Boulton C M. Calvin M. Culverwell M. Careless M. Cornwall D Duke Plesse B. D●wname Doctor Di●da●e M. Dixon M. Dyke E M. Elton F M. Fox M. Frith M. Forbs G M. Greenham M. Gibbens M. Thomas Goodwin M. Grace junior H Bishop Hall M. Thomas Hooker. L Doctor Luther M. Lightfoot M Wolfangius Musculus Peter Martyr Doctor Mayor M. Martial O Barnardine Ochine P M. Perkins Doctor Preston R M. Rollock M. Reynolds M. Rouse. S Doctor Smith Doctor Sibbs M. Slater T M. Tyndall M. Robert Town V Doctor Vrban Regius Doctor Vrsinus M. Vaughan W Doctor Willet Doctor Williams M. Wilson M. Ward. THE MARROW OF Modern Divinity. Interlocutors: EVANGELISTA, a Minister of the Gospel. NOMISTA, a Legalist. ANTINOMISTA, an Antinomian. NEOPHYTUS, a young Christian. Nomista. SIR, My neighbour Neophytus and I, having lately had some conference with this our friend and acquaintance Antinomista, about some points of Religion, wherein he differing from us both, at last ●id he would be contented to be judged by ●ou our Minister: therefore have we made bold to come unto you, all three of us, to pray you to hear us, and judge of our differences. Evan. You are all of you very welcome to me, and if you please to let me hear what your differences are, I will tell you what I think. Nom. The truth is, Sir, he and I differ in very many things, but more especially about the Law: for I say the Law ought to be a rule of life to a believer, and he saith it ought not. Neo. And surely, Sir, the greatest difference betwixt him and I, is this: He would persuade me to believe in Christ, and bids me rejoice in the Lord, and live merrily, though I feel never so many corruptions in my heart, yea though I be never so sinful in my life; the which I cannot do, nor I think ought not to do, but rather to fear, and sorrow, and lament for my sins. Anti. The truth is, Sir, the greatest difference is betwixt my feiend Nomista and I, about the Law, and therefore that is the greatest matter we come unto you about. Evan. Tit. 3.9 I remember, the Apostle Paul willeth Titus to avoid contentions and strive about the Law, because they are unprofitable and vain: and so I fear me yours have been. Nom. Sir, for mine own part I hold it very meet, that every true Christian should be very zealous for the holy Law of God, especially now when a company of these Antinomians do set themselves against it, and do what they can quite to abolish it, and utterly to root it out of the Church: surely, Sir, I think it not meet they should ●ive in a Christian Commonwealth. Evan. I pray you, neighbour Nomista, be not so hot, neither let us have such unchristianlike expressions amongst us, and let us reason together in love, 1 Cor. 4.21. and with the spirit of meekness, as Christians ought to do. I confess with the Apostle, Gal. 4.18. it is good to be zealously affected always in a good thing: But yet as the same Apostle said of the Jews, so I fear me I may say of some Christians, that they are zealous of the Law, Act. 21.20 yea some would be Doctors of the Law, and yet neither understand what they say, 1 Tim. 1.17. nor whereof they affirm. Nom. Sir, I make no doubt but that I both know what I say, and whereof I affirm, when I say and affirm, that the holy Law of God ought to be a rule of life to a believer; For I dare pawn my soul of the ●ruth of it. Evan. But what Law do you mean? Nom. Why Sir, what Law do you think I mean? Is there any more Laws than one▪ Evan. Yea, in the New Testament the● is mention made of a threefold Law, 〈◊〉 wit, Rom. 3.27 Gal. 6.2. the law of works, the law of faith, an● the law of Christ: and therefore I pray yo● tell me, when you say the Law ought to b● a rule of life to a believer, which of their three Laws you mean? Nom. Sir, I know not the difference betwixt them; but this I know, that the Law of the Ten Commandments, commonly called the Moral Law, aught to be a rule of life to a believer. Evan. But the Law of the Ten Commandments, or Moral Law, may be either said to be the matter of the law of works or the matter of the law of Christ; and therefore I pray you tell me in whether o● these senses you conceive it ought to be ● rule of life to a believer? Nom. Sir, I must confess I do not know what you mean by this distinction; but thi● I know, that God requires that every Christian should frame and lead his life according to the rule of the Ten Commandments, the which if he do, then may he expect the blessing of God both upon his soul and body, and if he do not, then can he expect nothing else but his wrath and curse upon them both. Evan. The truth is, neighbour Nomista, ●he Law of the Ten Commandments, as it 〈◊〉 the matter of the Law of Works, ought not to be a rule of life to a believer: but in thus saying, you have affirmed that it ought, and therefore therein you have erred from the truth. And now friend Antinomista, that I may also know your judgement, when you say the Law ought not to be a rule of life to a believer, I pray you tell me what Law you mean? Ant. Why, I mean the Law of the Ten Commandments. Evan. But whether do you mean that Law, as it is the matter of the law of works, or as it is the matter of the Law of Christ? Ant. Surely, Sir, I do conceive that the Ten Commandments are no way to be a rule of life to a believer, for Christ hath delivered him from them. Evan. But the truth is, the law of the Ten Commandments, as it is the matter of the law of Christ, aught to be a rule of life to a believer; and therefore you having affirmed the contrary, have therein also erred from the truth. Nom. The truth is, Sir, I must confess, 〈◊〉 never took any notice of this threefold ●aw, which it seems is mentioned in the New Testament. Ant. And I must confess, if I took any notice of them, I never understood them. Evan. Well, give me leave to tell you, that so far forth as any man comes short of the true knowledge of this threefold Law, so far forth he comes short both of the true knowledge of God, and of himself; And therefore I wish you both to consider of it. Nom. Sir, if it be so, you may do well to be a means to inform us, and help us to the true knowledge of this threefold Law; and therefore I pray you first tell us what is meant by the law of works? Evan. The law of works, opposed to the law of faith, Bal on the Cou. of grace, p. 9 Com. pla. eng. p. 118. Rom. 3.27. holds forth as much as the covenant of works: for it is manifest, saith Musculus, that the word which signifieth covenant or bargain, is put for law; so that you see the Law of works, is as much to say as the Covenant of works, the which Covenant the Lord made with all mankind in Adam before his fall, the sum whereof was, Leu. 18.5. Gen. 2.17. Ames. med. Eng. p. 48. Do this, and thou shalt live; And, If thou do it not, thou shalt die the death. In which Covenant there was first contained 〈◊〉 precept, Do this; Secondly, a promise joined unto it, If thou do it, thou shalt live▪ Thirdly, a like threatening, If thou do it not, thou shalt die the death. Imagine, saith Musculus, that God had said to Adam, Lo, to the intent that thou mayst live, Com. pla. p. 31. I have given thee liberty to eat, and have given thee abundantly to eat: let all the fruits of Paradise be in thy power, one tree except, which see thou touch not, for that I keep it to mine own authority: the same is the tree of knowledge of good and evil, If thou touch it, the meat thereof shall not be life, but death. Nom. But Sir, you said that the Law of the Ten Commandments, or Moral Law, may be said to be the matter of the Law of works: and you have also said, that the Law of works is as much to say as the Covenant of works: whereby it seems to me you hold that the Law of the Ten Commandments was the matter of the Covenant of works which God made with all mankind in Adam before his fall. Evan. That's a truth agreed upon by all Authors and Interpreters that I know: Downham▪ on Just. p. 443.465. And indeed, the Law of works (as a learned Author saith) signifies the Moral law; and the Moral law strictly and properly taken, signifies the Covenant of works. Nom. But Sir, what is the reason you call it but the matter of the covenant of works? Evan. The reason why I rather choose to call the Law of the Ten Commandments the matter of the Covenant of works, than the Covenant itself, is because I conceive that the matter of it cannot properly be called the covenant of works, except the form be put upon it, that is to say, except the Lord require, and man undertake to yield perfect obedience thereunto, upon condition of eternal life and death: And therefore till then it was not a covenant of works betwixt God and all mankind in Adam. As for example, you know, that although a servant have an ability to do a master's work, and though a master have wages to bestow upon him for it, yet is there not a covenant betwixt them till they have thereupon agreed. Even so, though man at the first had power to yield perfect and perpetual obedience to all the Ten Commandments, and God had an eternal life to bestow upon him, yet was there not a covenant betwixt them till they were thereupon agreed. Nom. But Sir, you know there is no mention made in the book of Genesis, of this covenant of works, which you say was made with man at first. Evan. Bal on the Covenant p. 6. Though we read not the word Covenant betwixt God and man, yet have we there recorded what may amount to as much; for God provided and promised to Adam eternal happiness, and called for perfect obedience, which appears from Gods threatening, Gen. 2.17. For if man must die if he disobeyed, it implies strongly, that God's covenant was with him for life, if he obeyed. Nom. But Sir, you know the word Covenant signifies a mutual promise, Walker on the Covenant, p. 39 bargain, and obligation betwixt two parties. Now though it is implied, that God promised man to give him life if he obeyed, yet we read not that man promised to be obedient. Evan. I pray take notice, that God doth not always tie man to verbal expressions, Bal on the Covenant p. 5. but doth often contract the Covenant in real impressions in the heart and frame of the creature: And this was the manner of covenanting with man at the first, for God had furnished his soul with an understanding mind, Calv instit. fol. eng. p. 8. Eccl. 7.27 whereby he might discern good from evil, and right from wrong, and not only so, but also in his will was most great uprightness, and his instrumental parts were orderly framed to obedience: the truth is, God did engrave in man's soul, wisdom, and knowledge of his will, and works, and integrity in the whole soul, and such a fitness in all the powers thereof, that neither the mind did conceive, nor the heart desire, Basting, cat. p. 9 nor the body put in execution any thing but that which was acceptable to God: so that man endowed with these qualities, was able to serve God perfectly. Nom. But Sir, how could the Law of the Ten Commandments be the matter of this Covenant of works, when they were not written, as you know, till the time of Moses. Evan. Though they were not written in tables of stone until the time of Moses, yet were they written in the tables of man's heart in the time of Adam; for we read, that man was created in the image or likeness of God, Vrsin. cat. p. 517. Calv inst. p. 190. Col. 3.10. Eph. 4.34. Gen. 1.27. And the ten Commandments are a doctrine agreeing with the eternal wisdom and justice that is in God, wherein he hath so painted out his own nature, that it doth in a manner express the very image of God. And doth not the Apostle say, that the image of God consists in knowledge, righteousness, and true holiness, and is not knowledge, righteousness, & true holiness the perfections of both the tables of the law. Treat. of effectual Cal. p. 20. or thereabouts. And indeed, saith M. Rollock, it could not well stand with the justice of God to make a Covenant with man under the condition of holy & good works, & perfect obedience to his Law, except he had first created man holy & pure, and engraven his law in his hart whence those good works should proceed. Nom. But yet I cannot but marvel that God, in making the covenant with man, did make mention of no other commandment then that of the forbidden fruit. Evan. Do not marvel at it, Hugo Gr●●. defence. fid. p. 71. for by that one species of sin, the whole genus or kind is shown, as the same Law being more clearly unfolded, Deut. 27.26. Gal. 3.10. doth express: And indeed, in that one Commandment the whole worship of God did consist, as, obedience, honour, love, confidence, and religious fear, together with the outward abstinence from sin, and reverend respect to the voice of God. Yea, herein also consisted his love, and so his whole duty to his neighbour: Lightfoot miscela. p. 282. so that as a learned writer saith, Adam heard as much in the garden, as Israel did at Sinai, but only in fewer words, and without thunder. Nom. But sir, ought not man to have yielded perfect obedience to God, though this Covenant had not been made betwixt them? Evan. Yea indeed, perfect and perpetual obedience was due from man unto God, though God had made no promise to man; for when God created man at first, he put forth an excellency from himself into him, and therefore it was the bond and tie that lay upon man to return that again unto God, so that man being God's creature by the law of creation, Reynolds on Ps. ●● p. 403. he owed all obedience and subjection to God his creator. Nom. Why then was it needful that the Lord should make a covenant with him, by promising him life, and threatening him with death. Evan. Reynolds on Psal. 110. p. 405 For answer hereunto, in the first place I pray you understand, that man was a reasonable creature, and so out of judgement, discretion and election, able to make choice of his way, and therefore it was meet there should be such a covenant made with him, that he might according to God's appointment serve him after a reasonable manner. Secondly, it was meet there should be such a covenant made with him, ●ibbens on Gen. p. 77. to show that he was not such a Prince on earth, but that he had a Sovereign Lord; therefore God set a punishment upon the breach of his commandment, Bal on the Cou. p. 11. that man might know his inferiority, and that things betwixt him and God, were not as betwixt equals. Thirdly, it was meet there should be such a covenant made with him, to show that he had nothing by personal, Reyn. on Psal. 110. ●. 406. immediate, and underived right, but all by gift and gentleness: so that you see it was an equal covenant, which God out of his prerogative royal made with mankind in Adam before his fall. Nom. Well, Sir, I do perceive that Adam and all mankind in him were created most holy. Evan. Yea, and most happy too, for God placed him in paradise in the midst of all delightful pleasures and contents, wherein he did enjoy most near and sweet communion with his Creator, in whose presence is fullness of joy, and at whose right hand is pleasures for evermore. Ps. 16.11. So that if Adam had received of the tree of life, Walker on the Covenant, p. 89. by taking and eating of it while he stood in the state of Innonencie before his fall, he had certainly been established in a happy estate for ever, and could not have been seduced and supplanted by Satan, as some learned men do think, and as Gods own words seem to imply, Gen. 3.22. Nom. But it seemeth that Adam did not continue in that holy and happy estate. Evan. No indeed, M. Slat. on the 2● Cou. for he disobeyed Gods express command, in eating the forbidden fruit, and so became guilty of the breach of the Covenant. Nom. But Sir, how could Adam, who had his understanding so sound, and his will so free to choose good, be so disobedient to Gods express command? Evan: Though he and his will were both good, yet were they mutably good, Deut, Pathw. p. 304. so that he might either stand or fall at his own election or choice. Nom. But why then did not the Lord create him immutable? or why did he not so overrule him in that action, that he might not have eaten the forbidden fruit? Evan. Reynolds on Psal. 110. pag. 406. The reason why the Lord did not create him immutable, was because he would be obeyed out of judgement, and free choice, and not by fatal necessity, and absolute determination; and withal let me tell you, it was not reasonable to restrain God to this point, to make man such a one as would not, C●l. Instit. p. 81. or could not sin at all, for it was at his choice to create him how he pleased, but why he did not uphold him with strength of steadfast continuance, that resteth hidden in Gods secret Counsel: howbeit this we may certainly conclude, that Adam's state was such, as served to take away from him all excuse, for he received so much, that of his own will he wrought his own destruction, because that act of his was a wilful transgression of a Law, Reynolds on Ps. 110 p. 406. under the precepts whereof he was most justly created, and unto the malediction whereof he was as necessarily and righteously subject if he transgressed; for as by being God's creature he was to be subject to his will, so by being God's prisoner, he was as justly subject to his wrath, and that so much the more, by how much the precept was most just, the obedience more easy, the transgression more unreasonable, and the punishment more certain. Nom. And was Adam's sin and punishment imputed unto his whole offspring? Evan. Yea indeed, for saith the Apostle, Death passed upon all men, Rom. 5.12 for that all have sinned, or, in whom all have sinned, that is, in Adam; the very truth is, Cal. justit. p. 106, 107 Adam by his fall threw down our whole nature headlong into the same destruction, and drowned his whole offspring in the same gulf of misery: and the reason is, because by God's appointment he was not to stand or fall, as a single person only, Goodwin Trium. Faith. p. 85 but as a common public person, representing all mankind to come of him, therefore as all that happiness, all those gifts and endowments which were bestowed upon him, were not bestowed upon him alone, but also upon the whole nature of man, and as that Covenant which was made with him, was made with whole mankind; even so he by breaking Covenant lost all, Pemble vind fid. p. 99 as well for us, as for himself, as he received all for himself and us, so he lost all both for himself and us. Nom. Then Sir it seemeth that by Adam's breach of Covenant, all mankind was brought into a miserable condition. Evan. All mankind by the fall of Adam received a twofold damage; first a deprivation of all original goodness: Secondly an habitual natural proneness to all kind of wickedness; Seven gold. cand. p. 3. for the image of God, after which they were created, Basting Cat. p. 10. was forthwith blotted out, and in place of wisdom, righteousness and true holiness, came blindness, uncleanness, falsehood and injustice: the very truth is, our whole nature was thereby corrupted, defiled, deformed, depraved, Vrban. Reg. in ch. ser. to Ema●s. p. 12. infected, made infirm, frail, malignant, full of venom, contrary to God, yea enemies and rebels unto him; so that, saith Luther, this is the title we have received from Adam, Chos. Ser. p. 9 in this one thing we may glory, and in nothing else at all, namely, that every Infant that is born into this world, is wholly in the power of sin, death, Satan, hell, and everlasting damnation: nay, saith Musculus, the whirlpool of man's sin in paradise, Com. pla. p. 14. is bottomless and unsearchable. Nom. But Sir, me thinks it is a strange thing, that so small an offence as the eating of the forbidden fruit seems to be, should plunge whole mankind into such a gulf of misery. Evan. Though at the first glance it seem to be a small offence; yet if you look more wishly upon the matter, Reynolds on Ps. 110 p. 407. it will appear to be an exceeding great offence, for thereby intolerable injury was done unto God: as first, his dominion and authority in his holy command was violated; Secondly, his justice, truth and power, in his most righteous threatenings, were despised; Thirdly, his most pure and perfect image, wherein man was created in righteousness and true holiness, was utterly defaced; Fourthly, his glory, which by an active service the creature should have brought to him, was lost and despoiled: nay, Lightfoot miscela. p. 183. how could there be a greater sin committed, then that, when Adam at ●hat one clap broke all the ten Commandments. Nom. Did he break all the ten Commandments, say you, Sir, I beseech you show ●e wherein? Evan. 1. He chose himself another God, Ibid. when he followed the Devil. 2. He idolised and defiled his own belly, ●s the Apostles phrase is, He made his belly ●is god. 3. He took the name of God in vain, when ●e believed him not. 4. He kept not the rest and estate where●● God had set him. 5. He dishonoured his Father which was heaven, and therefore his days were not prolonged in that land which the Lord his God had given him. 6. He massacred himself, and all his posterity. 7. From Eve he was a virgin, but in eyes and mind he committed spiritual fornication. 8. He stole (like Achan) that which God had set aside not to be meddled with, and this his stealth is that which troubles all Israel, the whole world. 9 He bare witness against God, when he believed the witness of the Devil above him. 10. He coveted an evil covetousness like Amnon, which cost him his life, and al● his progeny. Now whosoever considered what a nest of evils here were committed a● one blow, Com. pla. p. 13. must needs, with Musculus, se● our case to be such, that we be compelled every way to commend the justice of God and to condemn the sin of our first parents saying concerning all mankind, as the Prophet Hosea doth concerning Israel, O Israel thou hast destroyed thyself. Host 13.9. Nom. But Sir, had it not been possibl● for Adam both to have holpen himself and his posterity out of this misery, by renewing the same covenant with God, and keeping it for afterwards? Eva. O no, Bolton, true boun▪ p. 135. he covenant of works was a covenant no way capable of renovation, when he had once broke it he was gone for ever, because it was a covenant between two friends, bu● f●llen man was become an enemy: And besides, it was an impossible thing for Adam to have performed the conditions which now the justice of God did necessarily require at his hands, for he was now become liable to the payment of a double debt, to wit, the debt of satisfaction for his sin committed in time past, and the debt of perfect and perpetual obedience for the time to come: and he was utterly unable to pay either of them. Nom. Why was he unable to pay the debt of satisfaction for his sin committed in time past? Evan. Because his sin in eating the forbidden fruit, (for that is the sin I mean) was committed against an infinite and eternal good, Vrsin. cat. p. 112. and therefore merited an infinite satisfaction, which was to be either some temporal punishment equivalent to eternal damnation, or eternal damnation itself. Now Adam was a finite creature, therefore between finite and infinite there could be no proportion, so that it was impossible for Adam to have made satisfaction by any temporal punishment, and if he had undertaken to have satisfied by an eternal punishment, he should always have been satisfying, and never have satisfied, as is the 〈◊〉 of the damned in hell. Nom. And why was he unable to pay the debt of perfect and perpetual obedience for the time to come? Evan. Vrsin. cat. p. 112. Because his precedent power 〈◊〉 obey, was by his fall utterly impaired, fo● thereby his understanding was both feeble● and drowned in darkness, and his will was made perverse, and utterly deprived of all power to will well, and his affections were quite set out of order, Cal. Instit. p. 117. and all things belonging to the blessed life of the soul were extinguished both in him and us, so that he wa● become impotent, Bolton, true boun. p. 133. yea dead, and therefore not able to stand in the lowest terms to per●form the meanest condition: the very truth is, our father Adam falling from God, di● by his fall so dash himself and us in pieces that there was no whole part left either 〈◊〉 him, or us, fit to ground such a Covenant upon. And this the Apostle witnesseth, both when he saith, Rom. 5.6. Rom. 8.2. We are of no strength; And, The Law was made weak, because of th● flesh. Nom. But Sir, might not the Lord have pardoned Adam's sin, without satisfaction? Evan. O no, for Justice is essential in 〈◊〉, and it is a righteous thing with God, 〈◊〉 every transgression receive a just recom●●nce, and if recompense be just, it is un●●st to pardon sin, without satisfaction; and ●●ough the Lord had pardoned and forgiven 〈◊〉 former transgression, and so set him in 〈◊〉 former condition of amity and friendship, yet having no power to keep the Law perfectly, he could not have continued ●●erein. Nomista. And is it also impossible for 〈◊〉 of his posterity to keep the Law perfectly? Evan. Yea indeed, it is impossible for any ●eer man, in the time of this life, to keep it perfectly, yea though he be a regenerate ●an; for the Law requireth of man, that he ●●ve the Lord with all his heart, soul and ●●ight; and there is not the holiest man that 〈◊〉, but he is flesh as well as spirit, in all parts ●nd faculties of his soul, and therefore cannot love the Lord perfectly: yea, and the ●aw forbiddeth all habitual concupiscence, ●ot only saying, thou shalt not consent to lust, ●ut thou shalt not lust. It doth not only command the binding of lust, but forbids ●●so the being of lust: And who in this case ●an say, my heart is clean? Antin. Then friend Nomista, take notice I pray, that as it was altogether impossible for Adam to return unto that holy and happy estate wherein he was created, by the same way he went from it, so is it for any of his posterity; and therefore I remember one saith very wittily, Lightfoot miscela. p. 282. the Law was Adam's lease when God made him tenant of Eden, the conditions of which bond when he kept not, he forfeited himself and all us. God read a lecture of the Law to him before he fell, to be a hedge to him to keep him in Paradise: but when Adam would not keep within compass, this Law is now become as the flaming sword at Eden gate, to keep him and his posterity out. Nom. But Sir, you know that when a Covenant is broken, the parties that were bound, are freed and released from their engagements, and therefore me thinks both Adam and his posterity should have been released from the covenant of works, when it was broken, especially considering they have no strength to perform the condition of it. Evan. Indeed it is true in every Covenant, if either party fail in his duty, and perform not his condition, the other party i● thereby freed from his part, but the party failing is not freed ti●l the other release him▪ and therefore though the Lord be freed from performing his condition, that is, from giving to man eternal life; yet so is not man from his part: no, though strength to obey be lost, yet man having lost it by his own default, the obligation to obedience remains still, so that Adam and his offspring are no more discharged of their duties, because they have no strength to do them, than a debtor is quitted of his bond, because he wants money to pay it. And thus, neighbour Nomista, I have according to your desire, endeavoured to help you to the true knowledge of the Law of Works. Ant. I beseech you, Sir, proceed to help us to the true knowledge of the Law of Faith. Evan. The Law of faith is as much to say as the Covenant of grace, or the Gospel, which signifieth good, merry, glad, Tindal, path. to holy scrip. p. 378. 2 Tim. 1.9 Eph. 3 11. Rom. 1.2. Gal. 4.4. and joyful tidings, that is to say, that God, to whose eternal knowledge all things are present, and nothing past, or to come, foreseeing man's fall before all time purposed, and in time promised, and in the fullness of time performed, the sending of his son Jesus Christ into the world, to help and deliver fallen mankind. Ant. I beseech you, Sir, let us hear more of these things, and first of all show how we are to conceive of God's eternal purpose in sending of Jesus Christ. Evan. Reynolds on Ps. 110. p. 407, 408 Why here the Learned frame a kind of conflict in Gods holy attributes, and by a liberty which the Holy Ghost from the language of holy Scripture alloweth them, they speak of God after the manner of men, as if he were reduced to some straits and difficulties, by the cross demands of his several Attributes: Williams, 7 gold. can. p. 319. for Truth and Justice stood up and said, that man had sinned, and therefore man must die; and so called for the condemnation of a sinful, and therefore worthily accursed creature: or else they must be violated: for thou saidst (say they to God) in what day that thou eatest of the tree of the knowledge of good and evil, thou shalt die the death. Mercy on the other side pleaded for favour, and appeals to the great Court in Heaven, and there it pleads, saying, Wisdom, Hooker, ●ouls just. p. 177. and power, and goodness, have been all manifest in the Creation; and Anger and Justice, they have been magnified in man's misery that he is now plunged into by his fall; but I have not yet been manifested: O, let favour and compassion be showed towards man, woefully seduced and overthrown by Satan. O, said they unto God, it is a royal thing to relieve the distressed; and the greater any one is, the more placable and gentle he ought to be. But Justice replied, If I be offended, I must be satisfied and have my right, And therefore I require, that man who hath lost himself by his disobedience, Cal. Instit. p. 117. should for remedy set obedience against it, and so satisfy the judgement of God. Therefore the wisdom of God became an umpire, and devised a way to reconcile them, concluding, that before there could be reconciliation made, there must be two things effected; first, Reynolds, Psal. 110. p. 408. a satisfaction of God's justice; secondly, a reparation of man's nature: which two things must needs be effected by such a middle and common person, that had both zeal toward God, that he might be satisfied, and compassion toward man that he might be repaired. Such a person, as having man's guilt and punishment translated on him, might satisfy the justice of God, and as having a fullness of God's spirit and holiness in him, might sanctify and repair the nature of man: And this could be none other but Jesus Christ, Ibid. one of the three persons of the blessed Trinity; And therefore he, by his Father's ordination, his own voluntary susception, and the holy Spirits sanctification, was fitted for the business: whereupon there was a special covenant, or mutual agreement made between God and Christ, Ames. med. p. 74. as is expressed, Isa. 53. vers. 10. That if Christ would make himself a sacrifice sacrifice for him, than he should see his seed, he should prolong his days, and the pleasure of the Lord should prosper by him. Th. Goodw. Christ set forth, p. 75 So, in Psal. 89.19. the mercy of this Covenant between God and Christ, under the type of God's covenant with David, are set forth: Thou spakest in vision to thy Holy one, and saidst, I have laid help upon one that is mighty, or as the Chaldee expoundeth, one mighty in the Law. Ainsworth on the text. Goodw. Christ set forth, p. 75 As if God had said concerning his elect, I know that these will break, and never be able to satisfy me, but you are a mighty and substantial person, able to pay me, therefore I will look for my debt of you, (as Paraeus well observes) God did as it were say to Christ, What they owe me, I require it all at your hands. Then said Christ, Lo, I come to do thy will▪ In the volume of thy book it is written of me, Ps. 40.7, 8 I delight to do thy will O my God, yea, thy Law is in my heart. Thus Christ assented, and from everlasting stroke hands with God, Cal. Instit. p. 117. to put upon him man's person, and to take upon him his name, and to enter in his stead in obeying his father, and to do all for man that he should require, and to yield in man's flesh the price of the satisfaction of the just judgement of God, and in the same flesh to suffer the punishment that man had deserved; And this he undertook under the penalty that lay upon man to have undergone: and thus was Justice satisfied, and Mercy magnified by the Lord Jesus Christ, and so God took Christ's single bond, whence Christ is not only called the Surety of the Covenant for us Heb. 7 22. but the Covenant itself▪ Isa. 49 8. And God laid all upon him, that he might be sure of satisfaction, protesting that he would not deal with us, nor so much as expect any payment from us, such was his grace. And thus did our Lord Jesus Christ enter into the same covenant of works that Adam did, to deliver believers from it; hooker's souls just. p. 174 Goodwin, Christ set forth, p. 83, 84. he was contented to be under all that commanding, revenging authority which that Covenant had over them, to free them from the penalty of it; and in that respect Adam is said to be a type of Christ, as you have it Rom. 5.14. Who was the type of him that was to come. Unto which purpose the 〈◊〉 which the Apostle gives these two, Ch●ist and Adam, are exceeding observable: he calls Adam the fi●st man, 1 Cor. 15, 47. and Christ our Lord the second man, speaking of them as if there never had been any more men in the world besides these two, thereby making them the head and root of all mankind, they having as it were the rest of the sons of men included in them: 1 Cor. 15.58. the first man is called the earthly man, the second man Christ is called the Lord from heaven. The earthly man had all the sons of men born into the world, included in him, and is so called in conformity unto them. The second man Christ is called the Lord from heaven, who had all the elect included in him, who are said to be the firstborn, and to have their names written in heaven, Heb. 12.13. and therefore are oppositely called heavenly men: so that these two, in God's account, stood for all the rest. And thus you see, that the Lord willing to show mercy to the creature fallen, Bal of the cov. p. 289 and withal to maintain the authority of his Law, took such a course as might best manifest his clemency and severity; Ibid. p. 287 208. Christ entered into covenant, and became surety for man, and so became liable to many engagements; for he that answers as a surety, must pay the same sum of money that the debtor oweth. And thus have I endeavoured to show you how we are to conceive of God's eternal purpose in sending of Jesus Christ to help and deliver fallen mankind. Ant. I beseech you, Sir, proceed also to the second thing, and first tell us, when the Lord began to make a promise to help and de●ver fallen mankind? Evan. Even the same day that he sinned, w●hich was the very same day he was created; for Adam by his sin being become the child of wrath, and both in body and in soul subject to the curse, and seeing nothing due to him but the wrath and vengeance of God, he was afraid, Gen. 3. 1●▪ and sought to hide himself from the presence of God; whereupon the Lord promised Christ unto him, saying to the serpent, vers. 15. I will put enmity between thee and the woman, and between thy seed and her seed; He, that is to say the seed of the woman (for so is the Hebrew text) shall break thy head, and thou shalt bruise his heel. This promise of Christ the woman's seed, Vrban Reg. on Christ's sermon to Ema●●. was the Gospel, and the only comfort of Adam, Abel, Enoch, Noah, and the rest of the godly Fathers, until the time of Abraham. Nom. I pray you, Sir, what ground have you to think that Adam fell the same day he was created? Evan. My ground for this opinion, is Psal. 94.12. which text in the Hebrew is thus read: Adam being in honour, Ainsworth. did not lodge a night in it. Ant. But Sir, do you think that Adam and those others did understand that promised seed to be meant of Christ? Evan. Who can make any doubt but that the Lord had acquainted Adam with Christ, betwixt the time of his sinning & the time of his sacrificing, though both on a day. Ant. But did Adam offer sacrifice? Evan. Lightfoot miscela. p. 186. V●ug meth on Bib p. 15 Walker on Cou. p. 59 Can you make any question, but that the bodies of those beasts, whose skins went for a covering for his body, were immediately before offered in sacrifice for his soul●? Surely those skins could be none other but of beasts slain and offered in sacrifice; for before Adam fell, beasts were not subject to mortality, nor slaying; And God's clothing of Adam and his wife with skins, signified that their sin and shame was covered with Christ's righteousness. And questionless the Lord had taught him, that his sacrifice did signify his acknowledgement of his sin, Gibben● on Gen. and that he looked for the seed of the woman promised to be slain in the evening of the world, thereby to appease the wrath of God for his offence, the which undoubtedly he acquainted his sons, Cain and Abel with, when he taught them also to offer sacrifice. Ant. But how doth it appear, that this his sacrificing was the very same day that he sinned? Evan. It is said, joh. 7.13. concerning Christ, ●hat they sought to take him, yet no man laid hands on him, Mar. 14.42. because his hour was not yet come But after that, when the time of his sufferings was at hand, he himself said, The hour is come: Mar. 15.34, 32. which day is expressly set down by the Evangelist Mark to be the sixth day, and ninth hour of that day, when Christ, through the eternal Spirit, Heb. 9.14. offered up himself without spot to God. Now if you compare this with Exod. 12.6. you shall find, that the Paschall Lamb, a most lively type of Christ, was offered the very same day and hour, even the 6. day, Ainsworth on the text. and 9 hour of the day, which was at 3 of the clock in the afternoon: and the Scripture testifieth that Adam was created the very same sixth day, and gives us ground to think that he sinned the same day. And do not the fore-alleaged Scriptures afford us warrant to believe that it was the very same hour of that day when Christ entered mystically and typically upon the work of redemption, Gen. 1.26 in being offered as a sacrifice for Adam's sin? And surely we may suppose that the covenant (as you heard) being broken between God and Adam, Justice would not have admitted of one hours' respite before it had proceeded to execution, to the destruction both of Adam and the whole Creation, had not Christ in the very nick of time stood as the Ram (or rather the Lamb) in the bush, and stepped in to perform the work of the covenant. And hence I conceive it is, that St. john calls him the Lamb slain from the beginning of the world; Rev. 13.8. Walker on the Cou. p. 42. For as the first state of creation was confirmed by the covenant which God made with man, and all creatures were to be upheld by means of observing the law and condition of that Covenant, so that Covenant being broken by man, the world should have come to ruin, had it not been as it were created anew and upheld by the covenant of grace in Christ. Ant. Then, Sir, you think that Adam was saved. Evan. Ainsworth on Gen. Gibbens on Gen. The Hebrew Doctors hold, that Adam was a repentant sinner, and say, that he was by wisdom (that is to say by faith in Christ) brought out of his fall, yea and the Church of God doth hold, and that for necessary causes, that he was saved by the death of Christ: yea, saith Mr. Vaughan, it is certain he believed the promise concerning Christ, in whose commemoration he offered continual sacrifice, and in the assurance thereof he named his wife Heva, that is to say, life; and he called his son Seth, settled, or persuaded in Christ. Ant. Well, now I am persuaded that Adam did understand this seed of the woman to be meant of Christ. Evan. Assure yourself, that not only Adam, V●b. Reg. on Christ's serm. to Emaus. but all the rest of the godly fathers did so understand it, as is manifest, in that the Thargum or Chalde bible, which is the ancient translation of jerusalem, hath it thus: Between thy son, and her son. Duples. trueness of Chr. relig. p. 226. Adding further by way of comment, So long, O serpent, ●s the woman's children keep the Law, they ●ill thee; and when they cease to do so, thou ●tingest them in the heel, and hast power to ●urt them much: but whereas for their harm ●here is a sure remedy, for thee there is none, for in the last days they shall crush thee all to ●eeces by means of Christ their king. And ●his was it which did support and uphold their faith until the time of Abraham. Ant. What followed then? Evan. Why then the promise was turned into a covenant with Abraham and his seed, and oftentimes repeated, Gen. 12.13. Gen. 18.18. Gen. 20.12. that in his seed all nations should be blessed. Which promise and covenant was the very voice itself of the Gospel, it being a true testimony of Jesus Christ, Gal. 3. ●. as the Apostle Paul beareth witness, saying, The Scripture foreseeing that God would justify the Gentiles through faith, preached before the Gospel unto Abraham, saying, In thee shall all the nations of the earth be blessed. And the better to confirm Abraham's faith in this promise of Christ, it is said Gen. 14.19. that Melchisedec came forth and met him, and blessed him. Now, saith the Apostle, this Melchisedec was a Priest of the most high God, Heb. 7.12. and king of righteousness, and king of peace, without father, Heb. 6.20. Jer. 23 6. Isa. 9 6. and without mother, and so like unto the son of God, who is a Priest for ever after the order of Melchisedec, and both king of righteousness, and king of peace, yea and without father as touching his manhood, and without mother as touching his Godhead. Whereby we are given to understand, that it was the purpose of God that Melchisedec should in these particulars resemble the person and office of Jesus Christ the son of God, Dixon on the H●b. and so by Gods own appointment be a type of him to Abraham, to ratify and confirm the promise made to him and his seed, in respect of the eternal covenant, to wit, That he and his believing seed should be so blessed in Christ, as Melchisedec had blessed him. Nay, let me tell you more, some have thought it most probable, yea and have said, If we search out this truth without partiality, Williams, 7 gold. can. p. 330, 331 we shall find that this Melchisedec which appeared unto Abraham, was none other than the son of God, manifest by a special dispensation and privilege unto Abraham, in the flesh, who is therefore said to have seen his day, and rejoiced, Joh. 8.56. Moreover in Gen. 15. we read, that the Lord did again confirm this covenant with Abraham; for when Abraham had divided the beasts, God came between the parts like a smoking furnace, and a burning lamp, Bal on the cov. p. 49. which as some have thought, did primarily typify the torment and rending of Christ, and the furnace and fiery lamp did typify the wrath of God running between, and yet did not consume the rent and torn nature; and the blood of circumcision did typify the blood of Christ, And the resolved sacrificing of Isaac on mount Moria by God's appointment, Walker on the cov. p. 63. did prefigure and foreshow, that by the offering up of Christ the promised seed, in the very same place, all Nations should be saved. Now this Covenant thus made and confirmed with Abraham, was renewed with Isaac, Gen. 26.4. and made known unto Jacob by Jesus Christ himself; Gen. 32.28.30. Seven gold. cand. p. 322 for that man which wrestled with Jacob, was none other but the man Christ Jesus; for himself said, that Jacob should be called Israel, a wrestler and prevailer with God; and Jacob called the name of the place Peniel, because he had seen God face to face; And jacob left it by his last will unto his children, in these words, The sceptre shall not depart from judah, nor a law giver from between his feet, Gen. 49.10. B. Babing. on the text. till Shilo come. That is to say▪ Of Judah shall Kings come one after another, and many in number, till at last the Lord Jesus come, who is King of Kings, and Lord of Lords. Or as the Thargum of Jerusalem, and the Onkelos do translate it, until Christ the anointed come. Nom. But Sir, are you sure that this promised seed was meant of Christ? Evan. The Apostle puts that out of doubt, Gal. 3.16. saying, Now unto Abraham and to his seed were the promises made. He saith not, and to seeds, as of many, but as of one; and to thy seed, which is Christ: and so no doubt but these godly Patriarches did understand it. Ant. But Sir, the great promise that was made unto them, as I conceive, and which they seemed to have most regard unto, was the land of Canaan. Evan. There is no doubt but that these godly Patriarches did see their heavenly inheritance (by Christ) through the promise of the land of Canaan, as the Apostle testifieth of Abraham, Heb. 11. saying, He sojourned in a strange country, and looked for a city having a foundation, whose builder and maker is God. Whereby it is evident, saith Calvin, Institut. p. 204. that the height and eminency of Abraham's faith, was, the looking for an everlasting life in heaven. The like testimony he gives of Sarah, Heb. 11.10. Isaac, and Jacob, saying, All these died in the faith. Implying, that they did not expect to receive the fruit of the promise till after death: And therefore in all their travels they had before their eyes the blessedness of the life to come; which caused old Jacob to say at his death, Lord, Gen. 49.18. I have waited for thy salvation. The which speech the Chaldee paraphrases expound thus: Our father Jacob said not, Ainsworth on the text. I expect the salvation of Gideon son of Joash, which is a temporal salvation, nor the salvation of Samson son of Manoah, which is a transitory salvation, but the salvation of Christ the son of David, who shall come and bring unto himself the sons of Israel, whose salvation my soul desireth. And so you see that this Covenant made with Abraham in Christ, was the comfort and support of these and the rest of the godly fathers, until their departure out of Egypt. Ant. And what followed then? Evan. Why then Christ Jesus was most clearly manifested unto them in the Passeover lamb; for as that lamb was to be without spot or blemish, Exod. 12.5. even so was Christ, 1 Pet. 1.19. And as that lamb was taken up the tenth day of the first new moon, in March; even so on the very same day of the same month came Christ to Jerusalem to suffer his passion. Tindal in his works, p. 430. Ainsw. on Exod. And as that lamb was killed on the fourteenth day at even, just then on the same day, and at the same hour, did Christ give up the ghost. Mar. 15.33, 34, 35. And as the blood of that lamb was to be sprinkled on the Israelites doors, Exod. 12.7. Even so is the blood of Christ sprinkled on believers hearts by faith, 1 Pet. 1.2. And their deliverance out of Egypt was a figure of their redemption by Christ: their passing through the Red sea, 1 Cor. 10.2, 3, 4. was a type of Baptism, when Christ should come in the flesh; And their manna in the wilderness, and water out of the rock, did resemble the sacrament of the Lords supper; and hence it is that the Apostle saith, they did all eat the same spiritual meat, and did all drink the same spiritual drink, for they drank of that spiritual rock that followed them, and that rock was Christ. And when they were come to mount Sinai, the Lord delivered the Ten Commandments unto them. Ant. And were the Ten Commandments, as they were delivered to them on mount Sinai, the Covenant of works? Evan. Yea indeed were they. Nom But by your favour, Sir, you know that these people were the posterity of Abraham, and therefore under that covenant of grace which God made with their father: And therefore I do not think that they were delivered to them as the covenant of works, For (Sir) you know the Lord never delivers the covenant of works to any that are under the covenant of grace. Evan. Indeed 'tis true, Bal on the cov. p. 110 the Lord did manifest so much love to the body of this nation, that all the natural seed of Abraham were externally, and by profession, under the covenant of grace made with their father Abraham, though 'tis to be feared many of them were still under the covenant of works made with their father Adam. Nom. But Sir, you know, in the preface to the Commandments, the Lord calls himself by the name of their God in general, and therefore it should seem that they were all of them the people of God. Evan. That is nothing to the purpose, Bal on the cov. p. 213 for many wicked and ungodly men being in the visible Church, and under the external Covenant, are called the chosen of God, and the people of God. But though they had been all of them believers, yet as the Lord delivered it to them, it would have done them no more hurt than it did them that were. Nom. But Sir, was the same covenant of works made with them, that was made with Adam? Evan. For the general substance of the duty, the Law delivered on mount Sinai, Ibid. p. 113 Lightfoot miscela. p. 186. and formerly engraven in man's heart, was one and the same, so that at mount Sinai the Lord delivered no new thing, only it came more gently to Adam before his fall, but after his fall came thunder with it. Nom. ay, but Sir, as yourself said, the ten Commandments, as they were written in Adam's heart, were but the matter of the covenant of works, and not the covenant itself, till the form was annexed to them, that is to say, till God and man were thereupon agreed: now we do not find that God, and these people did agree upon any such terms at mount Sinai. Evan. No, say you so, do you not remember that the people consented, Exod. 19.8. saying, All that the Lord hath spoken we will do. And do you not remember that the Lord consented, Levit. 18.5. saying, Ye shall therefore keep my statutes and my judgements, which if a man do he shall live in them. And in Deut. 27.26. saying, Cursed is he that confirmeth not all the words of this law to do them. And doth not the Apostle Paul give evidenee than these words were the form of the covenant of works, when he saith Rom. 10.5. Moses describeth the righteousness which is of the law, that the man that doth these things shall live in them: & when he saith, Gal. 3.10. For it is written, Cursed is every one that continueth not in all things which are written in the book of the law, to do them. And in Deut. 4.13. Moses doth in express terms call it a Covenant, saying, And he declared unto you his Covenant, which he commanded you to perform, even ten Commandamennts, and he wrote them upon tables of stone. Now this was not the Covenant of grace; for Moses afterwards, Deut. 5.3. speaking of this Covenant, saith, God made not this Covenant with your Fathers, but with you: And by Fathers, all the patriarchs unto Adam may be meant, saith Mr. Aynsworth, who had the promise of the Covenant of Christ: therefore if it had been the Covenant of grace, he would have said, God did make this covenant with them, rather than that he did not. Nom. And do any of our godly and modern witers, agree with you in this point? Evan. Yea indeed, Polanus saith, Subst. of Relig. octav. eng. p. 184, 185 the Covenant of works, is that in which God promiseth everlasting life unto a man, that in all respects performeth perfect obedience to the Law of works, adding thereunto threatenings of eternal death, if he shall not perform perfect obedience thereunto. God made this Covenant in the beginning with the first man Adam, whilst he was in the first estate of integrity; the same Covenant God did repeat and make again by Moses, with the people of Israel. And Dr. Preston saith, New Cou. p. 317. the Covenant of works runs in these terms, Do this and thou shalt live, and I will be thy God. This was the Covenant which was made with Adam, and the Covenant that is expressed by M●ses in the Moral law. And Mr. Walker saith, that the first part of the covenant which God made with Israel at Horeb, O● cov. p. 128. was nothing else but a renewing of the old covenant of works which God made with Adam in paradise. Bolton, true boun. p. 23. And it is generally laid down by our Divines, that we are by Christ delivered from the Law, as it is a Covenant. Nom. But Sir, were the children of Israel at this time better able to perform the condition of the covenant of works, than either Adam, or any of the old Patriarches, that God renewed it now with them, rather than before? Evan. No indeed, God did not renew it with them now, and not before, because they were better able to keep it, but because they had more need to be made acquainted what the covenant of works is, than those before: for though 'tis true, the Ten Commandments which were at first perfectly written in Adam's heart, were much obliterated by his fall, yet some impressions and relics thereof still remained, and Adam himself was very sensible of his fall, Rom. 2.15 and the rest of the fathers were holpen by traditions, In M. Bolton, p. 371. And (saith Cameron) God did speak to the Patriarches from heaven, yea and he spoke unto them by his Angels. But now by this time sin had almost obliterated and defaced the impressions of the Law written in their hearts, Bullinger, come. plac. and by their being so long in Egypt, they were so corrupted, that the instructions and ordinances of their fathers were almost all worn out of mind, and their fall in Adam was almost forgotten, as the Apostle testifieth, saying, Rom. 5. 1● Before the time of the Law sin was in the world, yet did they not impute it to themselves, because there was no Law. Nay in that long course of time betwixt Adam and Moses, men had forgotten what was sin; so that although God had made a promise of blessing to Abraham, and to all his seed that would plead interest in it, yet these people at this time were proud, and secure, and heedless of their estate; and though sin was in them, and death reigned over them, yet they being without a law to evidence this sin and death unto their consciences, they did not impute it unto themselves, they would not own it nor charge themselves with it, and so by consequence found no need of pleading the promise made to Abraham; Therefore the Law entered, that Adam's offence, Rom. 5. 2● and their own actual transgression might abound. So that now the Lord saw it needful that there should be a new edition and publication of the covenant of works, the sooner to compel the elect unbelievers to come to Christ the promised seed, that the grace of God in Christ to the elect believers might appear the more exceeding gracious; so that you see the Lords intention therein was, that they by looking upon this Covenant, might be put in mind what was their duty of old, when they were in Adam's loins, Pembls. ●ind. fid. p. 155. yea, and what was their duty still, if they would stand to that covenant, and so go the old and natural way to work: yea, and hereby they were also to see what was their present infirmity in not doing their duty, that so they seeing an impossibility of obtaining life by that way of works, first appointed in Paradise, they might be humbled, and more heedfully mind the promise made to their father Abraham, and hasten to lay hold on the Messiah or promised seed. Nom. Then, Sir, it seemeth that the Lord did not renew the Covenant of works with them, to the intent that they should obtain eternal life by their yielding obedience to it. Evan. Bolton, 〈◊〉 bound. ●. 132, 158. No indeed, God never made the Covenant of works with any man since the fall, Reinolds on the use of the Law, either with expectation that he should fulfil it, or to give him life by it, for God never appoints any thing to an end, to the which it is utterly unsuitable and improper. Now the Law, as it is the covenant of works, is become weak and unprofitable to the purpose of salvation, and therefore God never appointed it to man since the fall to that end. And besides, it is manifest that the purpose of God in the covenant made with Abraham, was, to give life and salvation by grace and promise; and therefore his purpose in renewing the covenant of works, was not, neither could be to give life and salvation by working, for then there would have been contradictions in the covenants, and instability in him that made them. D. Willet on Exo. 10 Wherefore let no man imagine that God published the covenant of works on mount Sinai, as though he had been mutable, and so changed his determination in that covenant made with Abraham, neither yet let any man suppose that God now in process of time had found out a better way for man's salvation, than he knew before; for as the Covenant of Grace made with Abraham, had been needless, if the Covenant of Works made with Adam would have given him and his believing seed life; Pembls. vind. fid. p. 154. so after the covenant of grace was once made, it was needless to renew the covenant of works, to the end that righteousness and life should be had by the observation of it; the which will yet more evidently appear, if we consider that the Apostle speaking of the covenant of works, as it was given on mount Sinai, saith, It was added because of transgression. It was not set up as a solid rule of righteousness, as it was given to Adam in paradise, Gal. 3.19. Reynolds on the use of the law but was added or put to: It was not set up as a thing in gross by itself. Nom. Then, Sir, it should seem that the covenant of works was added to the covenant of grace, to make it more complete. Evan. Ibid. O no, you are not so to understand the Apostle, as though it were added by way of ingrediency, Marshal, Infants-baptisme. as a part of the covenant of grace, as if that covenant had been incomplete without the covenant of works, for then the same covenant should have consisted of contradictory materials, and so it should have overthrown itself; for, saith the Apostle, If it be by grace, then is it no more of works, Rom. 11.6 otherwise grace is no more grace; But if it be of works, then is it no more of grace, otherwise work is no more work. But it was added by way of subserviency and attendance, the better so advance and make effectual the covenant of grace; so that although the same covenant that was made with Adam, was renewed on mount Sinai, yet I say still it was not for the same purpose; for this was it God aimed in making the covenant of works with man in innocence, Bolton, true boun. p. 157. to have that which was his due from man. But God made it with the Israelites for no other end, than that man being thereby convinced of his weakness, might fly to Christ; so that it was renewed only to help forward and introduce another, and a better covenant, and so to be a manuduction unto Christ, viz. to discover sin, to waken the conscience, and convince them of their own impotency, and so to drive them out of themselves to Christ. Know it then, I beseech you, that all this while there was no other way of life given either in whole, or in part, than the covenant of grace: all this while God did but pursue the design of his own grace, And therefore was there no inconstancy either in God's will, or acts; only such was his mercy, that he subordinated the covenant of works, Reynolds on the use of the law. and made it subservient to the covenant of grace and so to tend to evangelical purposes. Nom. But yet, Sir, me thinks it is somewhat strange, that the Lord should put them upon doing the Law, and also promise them life for doing, and yet never intent it. Evan. Though he did so, yet did he neither require of them that which was unjust, nor yet dissemble with them in the promise; for the Lord may justly require perfect obedience at all men's hands, by virtue of that Covenant which was made with them in Adam, and if any man could yield perfect obedience to the law, both in doing and suffering, he should have eternal life; for we may not deny, Instit. p. 157. saith Calvin, but that the reward of eternal salvation belongeth to the upright obedience of the law, but God knew well enough that the Israelites were never able to yield such an obedience, Pembls. vind. fid. p. 164. and yet he saw it meet to propound eternal life to them upon those terms, Instit. p. 159. that so he might speak to them in their own humour, as indeed it was meet, for they swollen with mad affiance in themselves, Exod. 19.8 saying, All that the Lord commandeth we will do, and be obedient. Well said the Lord, If you will needs be doing, Pembls. ibid. why, here is a law to be kept, and if you can fully observe the righteousness of it, you shall be saved, sending them of purpose to the law, to awaken and convince them, to sentence and humble them, and to make them see their own folly in seeking for life by that way; in short, Bolton, true bounds, p. 22. to make them see the terms under which they stood, that so they might be brought out of themselves, and expect nothing from the Law, in relation to life, but all from Christ; for how should a man see his need of life by Christ, Call Instit. if he do not first see that he is fallen from the way of life? And how should he understand how far he hath strayed from the way of life, unless he do first find what is that way of life? Therefore it was needful that the Lord should deal with them after such a manner, to drive them out of themselves, and from all confidence in the work of the Law; that so by faith in Christ they might obtain righteousness and life. And just so did our Saviour also deal with that young expounder of the Law, Matth. 19.16. who as it seemeth was sick of the same disease, Good Master (saith he) What shall I do that I may inherit eternal life? He doth not (saith Calvin) simply ask, which way, Institut. pag. 402. or by what means he should come to eternal life, but what good he should do to get it; whereby it appsares, that he was a proud justitiary, one that swollen 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 so see need to come to Christ for rest. And thus you see that the Lord to the former promises made to the Fathers, Walker on the Covenant, page 155. added a fiery Law which he gave from mount Sinai in thunder and lightning, and with a terrible voice to the stubborn and stiffnecked Israel, whereby to break and tame them, and to make them sigh and long for the promised Redeemer. Ant. And, Sir, did the Law produce this effect in them? Evan. Yea indeed did it, as it will appear. If you consider that although before the publishing of this Covenant, they were exceeding proud and confident of their own strength to do all that the Lord would have them do; yet when the Lord came to deal with them, as men under the Covenant of works, Dixon. on the Hebr. in showing himself a terrible Judge, sitting on the throne of Justice, like a mountain burning with fire, summoning them to come before him by the sound of a trumpet, yet not to touch the mountain without a mediator; Heb. 12.19, 20. they were not able to endure the voice of words, nor yet to abide that which was commanded, B. Babing. on Gen. 20. insomuch as Moses himself did fear and quake, and they did all of them so fear and fright, shake and shiver, that their peacock feathers were now pulled down. This terrible show, wherein God gave his Law on mount Sinai, did represent the use of the Law; there was in the people of Israel that came out of Egypt a singular holinsse, Luther O● Gal. p. 153. they gloried and said, We are the people of God, we will do all that the Lord commandeth. Moreover Moses sanctified them, and bade them wash their garments, refrain from their wives, and prepare themselves against the third day, there was not one of them but he was full of holiness; The third day Moses bringeth the people out of their tents to the mountain, in the sight of the Lord, that they might hear his voice: what followed then? Why, when they beheld the horrible sight of the Mount, smoking and burning, the black clouds and the lightnings flashing up and down in this horrible darkness, and heard the sound of the trumpet blowing long, and waxing louder and louder, they were afraid, and standing afar off, they said not to Moses as before, All that the Lord commandeth we will do; but talk thou with us, and we will hear, but let not God talk with us lest we die: so that now they saw they were sinners, and had offended God, and therefore stood in need of a Mediator to negotiate peace, and entreat for reconciliation between God and them, and the Lord highly approved of their words, as you may see, Deut. 5. where Moses repeating what they had said, adds further; The Lord heard the voice of your words when ye spoke to me, and the Lord said unto me, I have heard the voice of the words of this people, which they have spoken unto thee, they have well said all that they have spoken, Walker on the Covenant, p. 70 to wit, in desiring a Mediator: Where I pray you take notice, that they were not commended for saying, All that the Lord commandeth we will do, (No saith a godly Writer) they were not praised for any other thing, The Author of the benefit of Christ's death. Aynsworth, on Deut then for desiring a Mediator: Whereupon, the Lord promised Christ unto them, even as Moses testifieth, saying, The Lord thy God shall raise up unto thee a Prophet like unto me from among you, even of your brethren, Deut. 18.15, 16, 17 18. unto him shall you hearken, according to all that thou desiredst of the Lord thy God in Horeb in the day of the Assembly, when thou saidst, Let me hear the voice of the Lord my God no more, nor see this great fire any more that I die not: and the Lord said unto me, They have well spoken, I will raise them up a Prophet from among their brethren like unto thee, and I will put my words in his mouth, and he shall speak unto them all that I command him. And to assure us that Christ was the Prophet here spoken of, he himself saith unto the Jews, If ye had believed Moses, joh. 3.25. ye would have believed me; for he wrote of me. And that this was it which he wrote of him, the Apostle Peter witnesseth, Acts 3.22. and so doth the Martyr Stephen, Acts 7.37. Thus you see, when the Lord had by means of the covenant of works made with Adam, humbled them, and made them sigh for Christ the promised seed, he renewed the promise with them, yea, and the covenant of grace made with Abraham. Ant. I pray, Sir, how doth it appear that the Lord renewed th●t Covenant with them? Evan. It doth plainly appear, in that the Lord gave them by Moses the levitical Laws, and ordained the Tabernacle, the Ark, and the Mercy-Seat, which were all Types of Christ: Moreover, The Lord called unto Moses, Levit. 1.1. and spoke unto him out of the Tabernacle, and commanded him to write the levitical Laws, and the Tabernacle Ordinances, telling him withal, That after the tenor of those words he had made a Covenant with him, and with Israel: Exod. 34.27. Exo. 24.4. so Moses wrote these Laws, not in Tables of stone, but in an authentical book, saith Ainsworth, called the book of the Covenant, On the text. which book Moses read in the audience of the people, Exod. 24.7. And the people consented unto it: then Moses having before sent young men of the children of Israel, who were first born, and therefore Priests until the time of the Levites, Ainsworth. to offer sacrifice of burnt-offerings, and peace-offerings unto the Lord; He took the blood, and sprinkled it on the people, and said, behold the blood of the Covenant, which the Lord hath made with you concerning these things; whereby they were taught, that by virtue of blood, this Covenant betwixt God and them was confirmed, Dixon on the Heb. and that Christ by his bloodshed should satisfy for their sins, for indeed the Covenant of grace was before the coming of Christ, Walker on the Cou. pag. 13. sealed by his blood in Types and Figures. Ant. But Sir, was this every way the same Covenant that was made with Abraham? Evan. Surely I do believe that Reverend Bullinger spoke very truly, when he said, Com. places English that God gave unto these people no other Religion, in nature, substance, and matter itself, differing from the Laws of their Fathers, though for some respects he added thereunto many Ceremonies, and certain Ordinances, the which he did to keep their minds in expectation of the coming of Christ, whom he had promised unto them; and to confirm them in looking for him, calvin's Institut. lib. 2. lest they should wax faint; And as the Lord did thus by the Ceremonies, as it were lead them by the hand to Christ, so did he make them a promise of the Land of Canaan, Cal. Inst. p. 157. and outward prosperity in it, as a type of heaven, and eternal happiness, so that the Lord dealt with them as children in their infancy, and under age, leading them on by the help of earthly things, to heavenly and spiritual, Bolton, true bounds, p. 2●9. because they were but young and tender, and had not that measure and abundance of spirit which he hath bestowed upon his people now under the Gospel. Ant. And Sir, do you think that these Israelites at this time did see Christ, and salvation by him, in these types and shadows? Evan. Yea, there is no doubt but Moses and the rest of the believers amongst the Jews did see Christ in them, for faith godly tindal, In his preface to Levit. though all the Sacrifices and Ceremonies had a Starlight of Christ, yet some of them had the light of the broad day a little before the Sun rising, and did express him with the circumstances and virtue of his death, so plainly, as if his passion had been acted upon a Scaffold, in so much, saith he, that I am fully persuaded, and cannot but believe, that God had showed Moses the secrets of Christ, and the very manner of his death aforehand, and therefore no doubt but that they offered their sacrifices by faith in the Messiah (as the Apostle testifieth of Abel) I say there is no question but every spiritual believing Jew, Heb. 11.4. when he brought his Sacrifice to be offeroffered, and according to the Lords command laid his hands upon it: Levit. 1.4. whilst it was yet alive, B Babing. on the text. he did from his heart acknowledge, that he himself had deserved to ●ie, but by the mercy of God he was saved, and his desert laid upon the beast, and as that beast was to die, and be off red in sacrifice for him, so did he believe that the Messiah should come and die for him, upon whom he put his hands, that is, laid all his iniquities by the hand of faith. So that as Beza saith, the Sacrifices were to them holy mysteries, On job 1. in which, as in certain glasses, they did both see themselves to their own condemnation before God, and also beheld the mercy of God in the promised Messiah, in time to be exhibited; And therefore, saith Calvin, the sacrifices, and satisfactory offerings were called Ashemoth, Institut. p. 239. which word properly signifieth sin itself, to show, that Jesus Christ was to come and perform a perfect expiation, by giving his own soul to be an Asham, that is, a satisfactory oblation. Ibid. 152. Wherefore you may assure yourself, that as Christ was always set before the fathers in the Old Testament, to whom they might direct their faith, and as God never put them in hope of any grace or mercy, nor never showed himself good unto them without Christ; even so the godly, in the Old Testament, knew Christ, by whom they did enjoy these promises of God, and were joined to him. And indeed, the promise of salvation never stood firm till it came to Christ: and there was their comfort in all their troubles and distresses, Heb. 11.26, 27. according as it is said of Moses, He endured, as seeing him who is invisible, esteeming the reproach of Christ greater riches than the treasures of Egypt, for he had respect to the recompense of reward. And so (as Ignatius saith) the Prophets were Christ's servants, Alleged by Dr. V●b. Reg. who foreseeing him in spirit, both waited for him as their Master, and looked for him as their Lord and Saviour, saying, He shall come and save us. And so, saith Calvin, so oft as the Prophets speak of the blessedness of the faithful, Cal. Inst. p. 207. the perfect image that they have painted thereof, was such, as might ravish men's minds out of the earth, and of necessity raise them up to the consideration of the felicity of the life to come, so that we may assuredly conclude with Luther, that all the Fathers, On Gal. I am sure. Prophets, and holy Kings were righteous, and saved by faith in Christ to come; and so indeed, Inst. p. 198. as Calvin saith, were partakers of all one salvation with us. Ant. But Sir, the Scripture seems to hold forth, as though they were saved one way, and we another way, for you know the Prophet Jeremy mak●s mention of a twofold Covenant, therefore it is somewhat strange to me, that they should be partakers of one way of salvation with us Evan. Indeed it is true, the Lord did bequeath unto the Father's Righteousness, Life, and eternal Salvation in and through Christ the Mediator, being not yet come in the flesh, but promised: And unto us in the New Testament, Walker on the Cou. he gives and bequeathes them to us in and through Christ, being already come, and having actually purchased them for us; and the Covenant of grace was before the coming of Christ, sealed by his blood, in types h●d figures, and at his death in his fl●sh it was fully sealed and ratified, by his very blood, actually and in very deed shed for our sins: And the old Covenant in respect of the outward form, and manner of sealing, was temporary, and changeable, and therefore the types ceased, and only the substance remains firm, but the seals of the new are unchangeable, being commemorative, and shall show the Lords death until his coming again: And their Covenant did first and chiefly promise earthly blessings, and in and under these it did signify and promise all spiritual blessings and salvation, but our Covenant promiseth Christ and his blessings in the first place, and after them earhly blessings. These and some other circumstantial differences in regard of administration, there was betwixt their way of salvation, or covenant of grace, and ours, which moved the Author to the Hebrews, Heb. 8.8. to call theirs old, and ours new; but in regard of substance they were all one, and the very same, for in all Covenants, this is a certain rule, Vrsin. cat. p. 129. if the subject matter, the fruit, and the conditions be the same, then is the Covenant the same: but in these Covenants Jesus Christ is the subject matter of both, salvation the fruit of both, and faith the condition of both, therefore I say, though they be called two, yet are they but one; the which is confirmed by two faithful witnesses: The one is the Apostle Peter, who saith, Acts 15.11. We believe through the grace of our Lord Jesus Christ, that we shall be saved, even as they did, meaning the Fathers in the old Testament, as is evident in the verse next before. The other is the Apostle Paul, Gal. 3.6, 7 who saith, Abraham believed God, and it was accounted to him for righteousness, know ye therefore that they which are of the faith, the same are the children of Abraham; by which testimony saith Luther, On Gal pag. 116. we may see that the faith of our Fathers in the old Testament, and ours in the new ●s all one in substance. Ant. But could they that lived so long before Christ, apprehend his righteousness by faith for their Justification, and salvation? Evan. On justi. page 90. Yea indeed, for as Master Forbes truly saith, It is as e●sie for faith to apprehend righteousness to come, as it is to apprehend righteousness that is past: wherefore as Christ's birth, obedience, and death were in the old Testament as effectual to save sinners, Walker on the Conant, page 122. as now they are; so all the faithful forefathers from the beginning did partake of the same grace with us, by believing in the same jesus Christ, and so were justified by his righteousness, and saved eternally by faith in him: it was by virtue of the death of Christ, that Enoch was translated that he should not see death, Page 29. and Elias was taken up into heaven, by virtue of Christ's Resurrection and Ascension: so that from the world's beginning, to the end thereof, the salvation of sinners is only by Jesus Christ, as it is written, Jesus Christ yesterday and to day, Heb. 13. ●. and the same for ever. Anti. Why then, Sir, it seems that those who were saved amongst the Jews, were not saved by the works of the Law. Evan. No indeed, they were neither justified nor saved, either by the works of the Moral Law, or the Ceremonial Law; for as you heard before, the Moral Law being delivered unto them, with great terror, and under most dreadful penalties, they did find in themselves an impossibility of keeping it, and so were driven to seek help of a Mediator, even jesus Christ, Martial of infant's Baptism. of whom Moses was to them a Typical Mediator; so that the Moral Law did drive them to the Cerimoniall Law, which was their Gospel, and their Christ in a figure, for that the Ceremonies did prefigure Christ, Ball on the covenant▪ page 119. direct unto him, and require faith in him, is a thing acknowledged and confessed by all men. Nom. But, Sir, I suppose, though believers amongst the jews were not justified and saved by the works of the Law, yet was it a rule for their obedience. Evan. It is very true indeed, the law of the ten Commandments was a rule for their obedience, yet not as it was the Law of works or Covenant of works, but as it was the Law of Christ, as it will appear if you consider, that after the Lord had the second time written them in tables of stone, with his own finger, he delivered them to Moses, Deut. 9.10. Deu. ●0. 5. commanding him to provide an Ark to put them into, which was not only for the safe keeping of them, but also to cover the form of the Covenant of works that was formerly upon them, that believers might not perceive it; Reinolds on Psal. 110. p. 35. for the Ark was a notable type of Christ, and therefore the p●tting of them therein did show, that they were perfectly fulfilled in him, Christ being the end of the Law, for righteousness, to every one that believeth, Rom. 10.4 the which was yet more clearly manifest, in that the book of the Law was placed between the Cherubims, Bolton, true bound. p. 52. and upon the Mercy-seat, to assure believers, that the Law now came to them from the Mercy-seat, for there the Lord promised to meet Moses, and to commune with him of all things which he would give him in commandment to them. Exod. 25.22. Ant. But, Sir, was the form quite taken away, so as the ten Commadements were no more the Covenant of works? Evan. Oh no, you are not so to understand it: for the form of the Covenant of works as well as the matter, (on God's part) came immediately from God himself, and so consequently is eternal like himself, whence it is that our Saviour saith, Mat. 5.18. Till heaven and earth pass, one jot, or one title shall in no wise pass from the law till all be fulfilled: so that either man himself, or some other for him must perform or fulfil the condition of the Law, as it is the Covenant of works, or else he remains still under it in a damnable condition: but now Christ hath fulfilled it for all believers, and therefore I said the form of the Covenant of works was covered or taken away as touching the believing Jews, but yet was it neither taken away in itself, nor yet as touching the unbelieving Jews. Nom. Was the Law then still of use to them, as it was the Covenant of works. Evan. Yea indeed. Ant. I pray you, Sir, show of what use it was to them? Evan. I remember Luther saith there be two sorts of unrighteous persons, On Gala. pa. 171. or unbelievers, the one to be justified, and the other not to be justified; even so was there amongst the Jews. Now to them that were to be justified, as you have heard, it was still of use to bring them to Christ, as the Apostle saith, Gal. 3.24. The Law was our Schoolmaster until Christ, that we might be made righteous by faith, that is to say, the Moral Law did teach and show them what they should do, and so what they did not, and this made them go to the Ceremonial Law, and by that they were taught that Christ had done it for them, the which they believing were made righteous by faith in him. And to the second sort it was of use, to show them what was good, and what was evil, and to be as a bridle to them to restrain them from evil, and as a motive to move them to good, for fear of punishment, or hope of reward in this life; which though it was but a forced and constrained obedience, Calv. just. p. 167. yet was it necessary for the public commonwealth, the quiet thereof being thereby the better maintained; and though thereby they could neither escape death, nor yet obtain eternal life, for want of perfect obedience; yet the more obedience they yielded thereunto, the more they were freed from temporal calamities, and possessed with temporal blessings according as the Lord promised and threatened, Deut. 28. Ant. But, Sir, in that place the Lord seemeth to speak to his own people, and yet to speak according to the tenor of the covenant of works, which hath made me think, that believers, in the Old Testament, were partly under the covenant of works. Evan. Do you not remember how I told you before, that the Lord did manifest so much love to the body of that nation, that the whole posterity of Abraham were brought under a State-Covenant, or national Church, so that for the believers sakes he enfolded the unbelievers in the compact, whereupon the Lord was pleased to call them all by the name of his people, as well unbelievers as believers, and to be called their God. And though the Lord did there speak according to the tenor of the covenant of works, yet I see no reason why he might not direct and intend his speech to believers also, and yet they remain only under the covenant of grace. Ant. Why, Sir, you said that the Lord did speak to them out of the tabernacle, and from the mercy-seat; and that doubtless was according to the tenor of the covenant of grace, and not according to the tenor of the covenant of works. Evan. I pray you take notice, that after the Lord had pronounced all those blessings and curses, Deut. 28. in the beginning of th● 29. chap. it is said, These are the words of th● covenant which the Lord commanded Moses to make with the children of Israel in the land of Moab, beside the covenant which he made with them in Horeb. Whereby it doth appear to me, that this was not the covenant of works which was delivered to them on mount Sinai; for the form of that Covenant was eternal blessings and curses, but the form of this Covenant was temporal blessings and curses, so that this rather seems to be the pedagogy of the Law, than the Covenant of works, for at that time these people seemed to be carried by temporal promises in the ways of obedience, and deterred by temporal threatenings from the ways of disobedience: God dealing with them as in their infancy and underage, and so leads them on and allures them, and fears them by such respects as these, because they had but a small measure of the spirit. Nom. But, Sir, was not the matter of that Covenant, and this, all one? Evan. Yea indeed, the Ten Commandments were the matter of both Covenants, only they differed in the forms. Ant. T●●n Sir, it seems that the promises and threatenings contained in the old Testament, were but temporary and terrestrial, only concerning the good and evil things of this life. Evan. This we are to know, that like as the Lord by his Prophets gave the people in the old Testament many exhortations to be obedient to his Commandments, and many dehortations from disobedience thereunto, even so did he back them with many promises and threatenings concerning things temporal, as these and the like Scriptures do witness. Isa. 1.10. Hear the word of the Lord ye Rulers of Sodom, give ear unto the law of our God, ye people of Gomorrah: Verse 19.20. I● ye be willing and obedient, ye shall eat the good things of the land; Verse 9 but if ye refuse and rebel, ye shall be devoured with the sword, for the mouth of the Lord hath spoken it. And Jer. 7 3 Amend your ways and your doings, and I will cause you to dwell in this place: But ye steal▪ murder, commit adultery, and swear falsely by my name; therefore thus saith the Lord God, behold mine anger and my fury shall be poured out upon this place. Verse 20. And surely there be two reasons why the Lord did so: First, because as all men are born under the covenant of work●, they are naturally prone to conceive, that the favour of God, and all good things, do depend and follow upon their obedience to the Law; and that the wrath of God, and all evil things, do depend upon, and follow their disobedience to it, And that man's chief happiness is to be had and found in terrestrial paradise, even in the good things of this life. So the people of the Old Testament being nearest to Adam's Covenant and Paradise, were most prone to such conceits. And secondly, because the Covenant of Grace, and Celestial paradise, were but little mentioned in the Old Testament, they, for the most part, had but a glimmering knowledge of them, and so could not yield obedience freely, as sons: therefore the Lord saw it meet to move them to yield obedience to his laws, by their own motives, and as servants or children under age. Ant. And were both believers and unbelievers, that is, such as were under the Covenant of Grace, and such as were under the Covenant of Works, equally and alike subject, as well to have the calamities of this life inflicted upon them for their disobedience, as the blessings of this life conferred upon them for their obedience? Evan. Surely the words of the Preacher do take place here, when he saith, Eccles. 9.2 All things come alike to all, there is one event to the righteous, and to the wicked. Num. ●0. 12. Were not Moses and Aaron, for their disobedience, hindered from entering into the land of Canaan, as well as others? 2 Chron. 35.21, 22. And was not Josiah, for his disobedience to God's command, slain in the valley of Megiddo? Therefore assure yourself, Num. 16.46. that when believers, in the Old Testament, did transgress God's commandments, Gods temporal wrath went out against them, and was manifest in temporal calamities that befell them as well as others, only here was the difference, The believers temporal calamities had no eternal calamities included in them, nor following of them, and their temporal blessings had eternal blessings included in them, and following of them; And the unbelievers temporal blessings had no eternal blessings included in them, nor following of them, and their temporal calamities had eternal calamities included in them, and following of them. Ant. Then, Sir, it seemeth that all obedience that any of the Jews did yield to God's commandments, was for fear of temporal punishment, and in hope of temporal reward. Evan. Surely the Scripture seems to hol● forth, that there were three several sorts of people who endeavoured to keep the law of God, and they did all of them differ in their ends. The first sort of them were true believers, who according to the measure of their faith, did believe the resurrection of their bodies after death, and eternal life in glory, and that it was to be obtained, not by th●●orkes of the Law, but by faith in the M●ssi●h o● promised seed: And answerably as they believed this, answerably they yielded obedience to the Law freely, without fear of punishment, or hope of reward; but alas, the spirit of faith was very weak in the most of them, and the spirit of bondage very strong, and therefore they stood in need to be induced and constrained to obedience, for fear of punishment, and hope of reward. The second sort of them were the Sadduces and their Sect, and these did not believe that there was any Resurrection, nor any life but the life of this world, Matth. 22 23. and yet they endeavoured to keep the Law, that God might bless them here, Boltons' true bounds. pag. 259. and that it might go well with them in this present life. The third sort, and indeed the greatest number of them in the future ages after Moses, were the Scribes and Pharisees, and their Sects, and they held and maintained that there was a Resurrection to be looked for, and an eternal life after death, and therefore they endeavoured to keep the Law, not only to obtain temporal happiness, but eternal also; for though it had pleased the Lord to make known unto his people by the ministry of Moses, Ball on the Couyn. pag. 114. that the Law was given not to retain men in the confidence of their own works, but to drive them out of themselves, and lead them to Christ the promised seed, yet after that time the Priests and the Levites, who were the expounders of the Law, and whom the Scribes and Pharisees did succeed, Perkins on Christ's Servant on the mount. did so conceive and teach of God's intention in giving the Law, as though it had been, that they by their obedience to it, should obtain righteousness and eternal life, and this opinion was so confidently maintained, and so generally embraced amongst them, that in their book Mechilta, they say and affirm that there is no other Covenant but the Law, Musculus▪ Com. pla. pag. 118. and so in very deed they conceived that there was no other way to Eternal life then the Covenant of works. Ant. Surely then it seems they did not understand and consider, that the Law as it is the Covenant of works, doth not only bind the outward man, but also the inward man, even the soul and spirit, and requires all holy thoughts, motions, and dispositions of the heart and soul. Evan. Oh no, they neither taught it, nor understood it, so spiritually, neither could they be persuaded, that the Law doth require so much at man's hands; for they first laid this down for a certain truth, that God gave the Law for man to be Justified and saved by his obedience to it, and that therefore there must needs be a power in man to do all that it requireth, or else God would never have required it, and therefore whereas they should first have considered, what a strait rule the Law of God is, and then have brought man's heart, and have laid it to it, they chose first considered what a crooked rule man's heart is, and then sought to make the Law like unto it, and so indeed they expounded the Law literally, teaching and holding, that the righteousness which the Law required, was but an external righteousness, consisting in the outward observation of the Law, as you may see by the testimony of our Saviour, Matth. 5. Grace, in his Serm. of the perfect. of a Christ. So that according to their exposition, it was possible for a man to fulfil the Law perfectly, and so to be justified and saved by his obedience to it. Ant. But, sir, do you think the Scribes and Pharisees, and their seed, did yield perfect obedience to the Law, according to their own exposition? Evan. No indeed, I think very few of them, if any at all. Ant. Why, what hopes could they then have to be justified and saved, when they transgressed any of the Commandments? Evan. Peter Martyr tells us, that when they chanced to transgress any of the Ten Commandments, In his preface to the Rom. exp. they had their sacrifices to make satisfaction (as they conceived) for they looked upon their sacrifices without their significations, Tindal on Ma●. and so had a false faith in them, thinking that the bare work was a sacrifice acceptable to God: in a word, they conceived that the blood of Bulls and Goats would take away sin, And so what they wanted of fulfilling the Moral law, Bolton, true bounds. pag. 161. they thought to make make up in the Ceremonial law: And thus they separated Christ from their sacrifices, thinking they had discharged their duty very well when they had sacrificed and offered their offerings▪ not considering that the imperfection of the Typical law, which (as the Apostle saith) made nothing perfect, Heb. 7 9 should have led them to find perfection in Christ: but they generally rested in the work done, in the Ceremonial law, even as they had done in the Moral law, though they themselves were unable to do the one, and the other was as unsufficient to help them. And thus, Israel which followed the law of righteousness, did not attain to the law of righteousness, because they sought it not by faith, Rom. 9.31.32. but as it were by the works of the Law, for they being ignorant of the righteousness of God, and going about to establish their own righteousness, Rom. 10.3 did not submit themselves to the righteousness of God. Ant. Then Sir, it seemeth that their ignorance was the cause of their error. Evan. Yea indeed was it, for this veil of ignorance that was over their hearts, 2 Cor. 3.14. or this veil of blindness which was over their minds, made their sight so weak and dim, that they were no more able to behold the glorious beauty of the Lords holy and pure nature manifested in the Law, as it was the covenant of works, than the weak eye of man is able to behold the bright sun when it shineth in full strength: And therefore we read, that when Moses came down from the mount, with the two tables, Exod. 34.28, 29. wherein were wri●ten the words of the covenant of works, the Ten Commandments, his face did sh●ne so bright, that the children of Israel could not steadfastly behold it, 2 Cor. 3.7. for the glory of his countenance: and therefore Moses was glad to put the cloudy veil of shadowing Ceremonies over it, Exod. 34.35. that so they might be the better able to behold it. Ant. But yet, Si●, it seemeth that the veil of Ceremonies did not help their veil of Ignorance. Evan. No indeed; for the generality of them were so addicted to the letter of the Law, that they used it not as a pedagogy to Christ, but 〈◊〉 justification by it, and opposed Christ: they terminated their eyesight in th● shadow and did not see through it to th● substance, to wit, to the end of the Law, which is Christ. Some indeed there were which did otherwise, but alas, the number of them were very few, especially in the future ages after Moses, for their blind guides had so levened the people with their corrupt doctrine, that at the time of our Saviour's coming in the flesh, we re●d● but of two, to wit, Simeon and Anna, that desired him or looked for him: for although all of them had in their mouths the Messiah, Calvin's Harm. p. 87. and the blessed estate of the kingdom of David, yet they dreamt that this Messiah should be some great Monarch, that should come in outward pomp and power, and save and deliver them from the Romans, of whose bondage they were very sensible and weary: but as for their spiritual bondage under the law and sin, they were not sensible of it, and so indeed saw no need of deliverance from it, and all because their false teachers had turned the whole Law into a Covenant of Works, to be done for Justification and Salvation, yea, such a Covenant as they were able to keep and fulfil, if no● by doing, yet by making satisfaction with their sacrifices. And though Jesus Christ himself, for the removing of this veil, did (in the fifth of Matthew) take occasion truly to expound the Law, as it is the Covenant of Works, showing, that it did not only require external righteousness, but internal also, of them that would be justified by the works thereof; and so removing that false gloss which the Scribes and Pharisees had put upon it. Yea, and though both he himself, and his Apostles, by their preaching and teaching did endeavour to let them understand, that all the Sacrifices and Ceremonies did but point at him, and so were of no further use. Yea, and though at the death of Christ, the veil of the Temple was rend in twain from the top to the bottom, Matth. 27.51. Tindal, alleged by Marbeck in come. pla. p. 112. to show, that the shadows of Moses Law should vanish away at the flourishing light of the Gospel, and that the mysteries of Christ which were formerly hid, were now laid open. Yet notwithstanding, after that, when the Apostle wrote to the Corinthians, 2 Cor. 3.5 he saith concerning the Jews, Even to this day, when Moses is read, the veil is over their hearts. And though for the removing of this veil, the same Apostle (as it is probobably thought) did write to them that Divine and Spiritual Epistle, called the Epistle to the Hebrews, wherein he plainly and fully declareth, that all the Sacrifices, Ceremonies, and Tabernacle ordinances in the old Testament were but types of Christ, and given to them that they might see Christ through them, who being now exhibited, and come in the fl●sh▪ all types and shadows were to vanish away and give place, yet notwithstanding, we may say of them at this day as the Apostle did to the Corinthians, 2 Cor. 3.14. until this ●ay remaineth the same veil untaken away in the reading of the old Testament, the Lord be merciful unto them, and remove it in his due time. Nom. Sir, as I conceive you have now spoken sufficiently, both of God's purpose and promise, concerning the helping and delivering fallen mankind, wherefore I beseech you let us now hear of his performance of it., Evan. Touching this point the Scripture testifieth, that God according to his purpose before time, and his promise in time, Did in the fullness of time, send forth his Son, made of a woman, Gal. 4.4. Hooker Souls Justifica pag. 173. made under the Law, to redeem them that were under the Law, etc. That is to say, look how mankind by nature are under the Law, as it is the Covenant of works; so was Christ as man's surety contented to be so, that now according to that Eternal and mutual agreement that was betwixt God the Father and him, he put himself in the room and place of all the Faithful, and the Lord hath laid on him the iniquities of us all. Isai. 53.6. Then came the Law as it is the Covenant of Works, and said, Luther on Gal. pag. 137. I find him a sinner, yea such a one as hath taken upon him the sins of all men, therefore, let him die upon the Crosse. Then said Christ, Sacrifice and Offering thou wouldst not, Heb. 10.5, 6, 7. but a body hast thou prepared me. In burnt offerings and sacrifice for sin thou hast no pleasure. Then said I, lo I come, to do thy will O God. And so the law proceeding in full scope, against him, set upon him, and killed him: and by this means was the justice of God fully satisfied, his wrath appeased, and all true believers acquitted from all their sins both past, present, and to come, so that the Law as it is the Covenant of works, hath not any thing to say to any true believer: for indeed they are dead to it, and it is dead to them. Nom. But Sir, How could the sufferings of Christ; which in respect of time were but finite, make full satisfaction to the Justice of God which is infinite, Eva. Though the sufferings of Christ in respect of time were but finite, yet in respect of the person that suffered, his sufferings came to be of infinite value; for Christ was God and Man in one person, and therefore his sufferings were a sufficient and full ransom for man's soul, being of more value than the death and destruction of all creatures. Nom. But Sir, you know that the Covenant of works requires man's own obedience, or punishment, when it saith, He that doth these things shall live in them, and cursed is every one that continueth not in all things which are written in the book of the Law to do them, how then could believers be acquitted from their sins by the death of Christ? Evan. For answer hereunto, I pray you consider, that though the covenant of works requires man's own obedience or punishment, yet it no where disalloweth or excludeth that which is done or suffered by another in his behalf, Visin. cat. neither is it repugnant to the Justice of God; for so there be a satisfaction performed by man through a sufficient punishment, for the disobedience of man, the Law is satisfied, and the justice of God permitteth that the offending party be received into favour, Pemble vindict. fid.. and acknowledge God after such satisfaction made as a just man and no transgressor, of the Law, and though the satisfaction be made by a surety, yet when it is done, the principal is by the Law acquitted, But yet for the further proof and confirmation of this point, we are to consider that as JESUS CHRIST the second Adam, entered into the same Covenant that the first Adam did, so by him was done whatsoever the first Adam had undone: so then, the case stands thus, that like as whatsoever the first Adam did or befell him, was reckoned as done by all mankind, and to have befallen them, even so, whatsoever CHRIST did or befell him, is to be reckoned as to have been done by all believers, and to have befallen them, so that as sin cometh from Adam alone to all mankind as he in whom all have sinned, so from Jesus Christ alone cometh righteousness, unto all that are in him, Forles on justification, p. 89. as he in whom they all have satisfied the justice of God, for as by being in Adam and one with him, all did in him and with him, transgress the Commandment of God, even so in respect of faith, whereby believers are engrafted into Christ, and spiritually made one with him, they did all in him and with him, satisfy the justice of God in his death and sufferings, and whosoever reckons thus, reckons according to Scripture, for in Rom. 5.12. all are said to have sinned in Adam's sin, In whom all have sinned, saith the Text, namely in Adam, as in a public person, all men's acts were included in his, because their persons were included in his, so likewise in the same Chapter it is said that death passed upon all men, goodwin's Christ set forth, pag. 87. Rom. 6.10, 11. namely for this, that Adam's sin was reckoned as theirs, even so, Rom. 6. the Apostle speaking of Christ, saith, In that he died, he died unto sin once, but in that he liveth, he liveth unto God, so likewise saith he in the next verse, Reckon ye yourselves to be dead unto sin, but alive unto God through Jesus Christ our Lord. And so as touching the resurrection of Christ, the Apostle argues, that all believers must and shall arise, because Christ is risen, 1 Cor. 15.20. and is become the first fruit● of them that sleep. CHRIST, as the first fruits ariseth, and that in the name and stead of all believers, and so they rise in him and with him, Smith on the Creed. for CHRIST did not rise as a private person, but he arose as the public head of his Church, so that in his arising all believers did virtually arise and as CHRIST at his resurrection was justified and acquitted from all the sins of all believers by God his Father, as having now fully satisfied for them, wherefore the obedience of Christ, being imputed unto believers, by God for their righteousness it doth put them into the same estate and case touching righteousness unto life before God, wherein they should have been, if they had perfectly performed the perfect obedience of the covenant of works, Do this, and thou shalt live. Nom. But, Sir, are all believers dead to the Law, and the Law dead to them. Evan. Believe it man, as the Law is the Covenant of works, all true believers are dead unto it, and it is dead to them, for they being incorporated into Christ, what the Law or Covenant of works did to him, it did the same to them, so that when CHRIST hanged on the Cross believers, after a sort, hanged there with him, and therefore the Apostle Paul having said, I through the Law, am dead to the Law, adds in the next verse, I am crucified with CHRIST, which words the Apostle brings as an argument to prove that he was dead to the Law, for the Law had crucified him with CHRIST, upon which Text Luther saith, On Gal. p. 81. I likewise am crucified and dead to the Law: Forasmuch as I am crucified and dead with CHRIST: and, again, I believing in CHRIST, am also crucified with CHRIST. In like manner the Apostle saith, to the believing Romans, So ye my brethren are dead also to the Law by the body of CHRIST, Rom. 7.4. Now by the body of CHRIST is meant the passion of CHRIST upon the Cross, Doctor Willet on the Text. Elton on the Text. On the Text. or, which is all one, the suffering of CHRIST in his humane nature, and therefore, certainly we may conclude, with godly tindal, that all such are dead concerning the Law, as are by faith crucified with Christ. Nom. But I pray you, Sir, how do you prove that the Law is dead to a believer? Evan. Why, as I conceive the Apostle affirms it, Romams 7.1, 6. Nom. Surely, Sir, you do mistake, for I remember the words of the first verse, are, how that the Law hath dominion over a man as long as he liveth, and the words of the sixth verse are, But now we are delivered from the Law, that being dead wherein we were holden, etc. Evan. I know right well that in our last Translation the words are so rendered, but godly and learned tindal renders it thus, Remember ye not brethren, that the Law hath dominion over a man as long as it endureth, and B. Hall, paraphraseth upon it thus, Know ye not brethren that the Mosaical Law hath dominion over a man that is subject unto it, so long as the said Law is in force: So likewise, Origen, Ambrose, and Erasmus do all agree, Alleged by Doctor Willet on Rom. that by these words, while (He) or it liveth, we are to understand, as long as the Law remaineth: And Peter Martyr is of opinion, that these words, while (He) or it liveth, or indifferently referred either to the law are to the man, for saith he▪ The man is said to be dead, Verse the fourth, and the law is said to be dead Verse the sixth, even so because the word (He) or (it) mentioned, See Doctor Willet again. Verse the first, doth signify both sexes in the Greek, chrysostom thinketh that the death both of the law and the man is insinuated: And Theophylact, Erasmus, Bucer, and Calvin, do all understand the sixth Verse of the law being dead: And as the death of a believer to the law was accomplished by the death of Christ, even so also was the laws death to him. Even as M. Fox in his Sermon of Christ crucified, testifieth, saying; Here have we upon one Cross two Crucifixes, two the most excellent Potentates that ever were, Fox that wrote the Book of Martyrs. the Son of God, and the Law of God, wrestling together about man's salvation, both cast down, and both slain upon one Cross, howbeit not after a like sort: first, the Son of God was cast down and took the fall, not for any weakness in himself but was content to take it for our victory, by this fall the law of God in casting him down was caught in his one trip, and so was fast nailed hand and foot to the Cross, according as we read in S. Paul's words, 1 Col. 2.14. And so Luther speaking to the same point saith, On Gal. p. 184. this was a wonderful combat, where the law being a creature, giveth such an assault to his Creator, in practising his whole tyranny upon the Son of God: now therefore, because the law did so horribly and cursedly sin against his God, it is cursed and arraigned, and as a thief and cursed murderer of the Son of God, looseth all his right and deserveth to be condemned, the law therefore is bound, dead and crucified to me, Pag. 185. it is not only overcome, condemned and slain unto Christ, but also to me believing in him, unto whom he hath freely given this victory, now then, although, according to the Apostles intimation, Romans the seventh at the beginning, though the Covenant of works, and man by nature be mutually engaged each to other, so long as they both live: yet if when the wife be dead, the husband be free, then much more when he is dead also. Nom. But, I pray, Sir, what are we to understand by this double death, or wherein doth this freedom from the law consist? Evan. Death is nothing else but a dissolution, or an untying of a compound, or a separation between matter and form; and therefore, when the soul and body of man is separated, we say he is dead, so that by this double death, we are to understand nothing else, but that the bargain or covenant which was made between GOD and man at first is dissolved, or untied, or that the matter and form of the Covenant of works is separated to a believer, so that the Law of the ten Commandments, doth neither promise eternal life, nor threaten eternal death to a believer, upon condition of his obedience, or disobedience to it: neither doth a believer as he is a believer, either hope for eternal life., or fear eternal death upon any such terms, no, we may assure ourselves, Rom. 3.19. that whatsoever the Law saith on any such terms, it saith, to them who are under the Law: Rom. 6.14. But believers are not under the Law, but under Grace: and so have escaped eternal death, and obtained eternal life., only by faith in Jesus Christ; Acts 13.39. For by him all that believe are justified from all things from which they could not be justified by the Law of Moses. For God so loved the World that he gave his only begotten Son, john 3.16. that whosoever believeth in him should not perish, but have everlasting life. And this is that Covenant of Grace, which as I told you, was made with the Fathers by way of promise, and so but darkly, but now the fullness of time being come, it was more fully opened and promulgated. Ant. Well, Sir, now I do perceive, there was little difference betwixt the Jews Covenant of Grace and ours. Evan. Truly the opposition betwixt the Jews Covenant of Grace and ours, was chiefly of their own making, they should have been driven to Christ by the Law, Boultons' true bounds, p. 160. but they expected life in obedience to it, and this was their great error and mistake. Ant. And truly, Sir, it is no great marvel, though they in this point did so much err and mistake, who had the Covenant of Grace made known to them so darkly, when many amongst us who have it more clearly manifest, do the like. Evan. And truly, it is no marvel, though all men naturally do so for man naturally doth apprehend God to be the great master of heaven, and himself to be his servant, and that therefore he must do his work before he can have his wages, and the more work he doth, the better wages he shall have. And hence it it was, that when Aristotle came to speak of blessedness, & to pitch upon the next means to that end▪ he said it was operation & working, with whom also agreeth Pythagoras, trueness of Christian Religion. when he saith, It is man's felicity to be like unto God, (as how) by becoming righteous and holy, and let us not marvel that these men did so err who never heard of Christ, nor of the Covenant of grace, when those to whom it was made known by the Apostles of Christ did the like, witness those to whom the Apostle Paul wrote his Epistles, and especially the Galathians, for although he had by his preaching when he was present with them, made known unto them the doctrine of the Covenant of grace, yet after his departure, through the seducement of false teachers, they were soon turned to the Covenant of works, and sought to be justified either in whole or in part by it, as you may see if you do seriously consider that Epistle, (nay, what saith Luther) it is, saith he, the general opinion of man's reason throughout the whole world, That righteousness is gotten by the works of the Law, and the reason is, because the Covenant of works was engendered in the minds of men in the very creation, so that man, naturally can judge no otherwise of the law then as of a Covenant of works, which was given to make righteous, and to give life and salvation, this pernicious opinion of the Law, that it justifieth and maketh righteous before God (saith Luther again) is so deeply rooted in man's reason, On Gal. p. 133. and all mankind are so wrapped in it, that they can hardly get out, yea, I myself, saith he, have now preached the Gospel almost twenty years, Chos. Sermon, pag. 108. and have been exercised in the same daily, by reading and writing, so that I may well seem to be rid of this wicked opinion, yet notwithstanding I now and then feel this old filth cleave to my heart, whereby it cometh to pass, that I would willingly so have to do with God, that I would bring something with myself, because of which he should give me his grace, nay, it is to be feared that (as you said) many amongst us, who have more means of light ordinarily then ever Luther or any before him had, who yet notwithstanding do either wholly or partly expect justification, and acceptation by the works of the Law. Ant. Sir, I am verily persuaded that there be very many in this City of London, that are carried with a blind preposterous zeal after their own good works and well doings, secretly seeking to become holy, just, and righteous before God, by their diligent keeping, and careful walking in all God's Commandments, and yet no man can persuade them that they do so, and truly, Sir, I am verily persuaded that this our neighbour and friend Nomista is one of them? Evan. Alas! there is a thousand in the world that make a Christ of their works, and here is their undoing, Boultons' true bounds, p. 97. etc. They look for righteousness and acceptation more in the precept then in the promise, in the law then in the Gospel, in working then in believing and miscarry many poor ignorant souls amongst us, when we bid them obey and do duties, they can think of nothing but working themselves to life, Pag. 162. when they are troubled they must lick themselves whole, when wounded they must run to the salve of duties, and stream of performances, and neglect Christ. Nay, it is to be feared, that there be divers who in words are able to distinguish between the Law and the Gospel, and in their judgements hold and maintain that man is justified by faith, without the works of the Law, and yet in effect and practise, that is to say, in heart and conscience do otherwise, & there is some touch of this in us all, otherwise we should not be so up and down in our comforts, Boultons' true bounds, p. 97, 98. and believing as we are still, and cast down with every weakness as we are. But what say you neighbour Nomista, are you guilty of these things think you? Nom. Truly, Sir, I must needs confess I begin to be somewhat jealous of myself that I am so, and because I desire your judgement touching my condition, I would entreat you to give me leave to relate it unto you. Evan. With a very good will. Nom. Sir, I having been born & brought up in a Country where there was very little preaching, the Lord he knoweth, I lived a great while in ignorance and blindness, and yet because I did often repeat the Lord's Prayer, the Apostles Creed, and the ten Commandments, and in that I came sometimes to Divine Service (as they call it) and at Easter receive the Communion, I thought my condition to be good, but, at last, by means of hearing a zealous and godly Minister in this City, not long after my coming hither, I was convinced that my present condition was not good, and therefore I went to the same Minister and told him what I thought of myself, So he told me that I must frequent the hearing of Sermons, and keep the Sabbath very strictly, and leave off swearing by my faith and troth, and such like oaths, and beware of lying and all idle words and communication, yea, and said he, you must get good books to read on, as Master Dod on the Commandments, M. Boultons' directions for comfortable walking with God, Mast●● Brinsleys true Watch, and such like, and many such like exhortations and directions he gave me, the which I liked very well of, and therefore endeavoured myself to follow them, so I fell to the hearing of the most godly, zealous, and powerful Preachers that were in this City, and wrote their Sermons after them, and when God gave me a Family I did pray with them, and instructed them; and repeated Sermons to them, and spent the Lords day in public and private exercises: and left off my swearing and lying, and idle talking, according to his exhortation in few words: I did so reform myself and my life, that whereas before I had been only careful to perform the duties of the second Table of the Law, and that to the end I might gain favour and respect from civil honest men, and to avoid the penalty of man's law, or temporal punishment, now I was also careful to perform the duties required in the first Table of the Law, and that to gain favour and respect from religious honest men, and to avoid the penalty of God's Law, even eternal torments in hell. Now when professors of Religion observe this change in me, they ca●● to my house and gave unto me the right hand of fellowship, & counted me one of that number. And then I invited godly Ministers to my table, and made much of them, & then with that same Mica mentioned in the book of Judges, judg. 9.18, 19 I was persuaded the Lord would be merciful unto me because I had gotten a Levite to be my Priest, in a word, I did now yield such an outward obedience and conformity to both Tables of the Law, that all godly Ministers, and religious honest men that knew me, did think very well of me, counting me to be a very honest man, and a good Christian, and indeed I thought so of myself, especially because I had their approbation, and thus I went on bravely a great while, even until I read in Master Boultons' works, that the outward righteousness of the Scribes and Pharisees was famous in those times, Discourse of true happiness, pag. 64. for besides their forbearing and protesting against gross sins, as murder, theft, adultery, idolatry, and the like, they were frequent and constant in prayer, fasting and alms deeds, so that without question, many of them were persuaded, that their doings would purchase heaven and happiness, whereupon I concluded, that I had as yet done no more than they, and withal I considered that our Saviour saith, Matth. 5.20. Except your righteousness exceed the righteousness of the Scribes and Pharisees, you cannot enter into the Kingdom of God, yea, and I also considered, that the Apostle saith, He is not a Jew, that is one outward, but he that is one within, whose praise is not of men but of God, Then did I conclude that I was not yet a true Christian, for said I in my heart, I have contented myself with the praise of men, and so have lost all my labour and pains in performing duties, for they have been no better than outside performances, and therefore they must all fall down in a moment. I have not served God with all my heart, and therefore I see I must either go farther, or else I shall never be happy, whereupon I set about the keeping of the Law in good earnest, and laboured to perform duties, not only outwardly, but also inwardly from my heart, I heard, and read, and prayed, and laboured to bring my heart, and force my soul to every duty, I called upon the Lord in good earnest, and told him that whatsoever he would have me to do, I would do it with all my heart, if he would but save my soul, and then I also took notice of the inward corruptions of my heart, the which I had not formerly done, and was careful to govern my thoughts, to modeate my passions, and to suppress the motions and risings of lusts, to banish privy pride and speculative, wantonness, and all vain and sinful desires of my heart, and then I thought myself not only an outside Christian, but also an inside Christian, and therefore a true Christian indeed, and so I went on comfortably a good while, till I considered that the Law of God requires passive obedience as well as active, and therefore I must be a sufferer as well as a doer, or else I could not be a Christian indeed, whereupon I began to be troubled at my impatience under Gods correcting hand, and at those inward murmurings and discontents which I found in my spirit in time of any outward calamity that befell me, and then I laboured to bridle my passions and to submit myself quietly to the will of God in every condition, and then did I also, as it were, begin to take penance upon myself, by abstinence, fasting, and afflicting my soul, and made pitiful lamentations in my prayers, which were sometimes also accompanied with tears, the which I was persuaded the Lord did take notice of and would reward me for it, and then I was persuaded that I did keep the Law in yielding obedience both actively and passively, and then was I confident I was a true Christian, until I considered tha● those Jews of whom the LORD complains, Esay 58. did as much as I, and that caused me to fear that all was not right with me as yet: whereupon I went to another Minister, and told him, that though I had done thus and thus, and suffered thus and thus; yet I was persuaded that I was in no better a condition then those Jews: o yes, said he! you are in a better condition than they▪ for they were Hypocrites, and served not GOD with all their hearts as you do. Then I went home contentedly, and so went on in my wont course of doing and suffering, and thought all was well with me until I bethought myself that before the time of my conversion, I had been a transgressor from the womb, yea, in the womb in that I was guilty of Adam's transgression: so than I considered, that although I kept even with GOD for the time present and to come yet that would not free m● from the guiltiness of that which wa● done before, whereupon I was much troubled and disquieted in my mind, than I went to a third Minister of God's holy word, and told him how the case stood with me: and what I thought of my state and condition, he cheered me up, bidding me be of good comfort, for howsoever my obedience since my Conversion, would not satisfy for my former sins, yet in as much as at my Conversion I had confessed▪ lamented, deplored, bewailed and forsaken them: God according to his rich mercy and gracious promise had mercifully pardoned and forgiving them. Then I returned home to my house again, and went to God by earnest Prayer and supplication, and besought him to give me assurance of the pardon and forgiveness of my guiltiness of Adam's sin, and all my actual transgressions before my Conversion: and as I had endeavoured myself to be a good servant before, so I would still continue in doing my duty most exactly: and so being assured that the Lord had granted this my request, I fell to my business, according to my promise; I heard, I read, I prayed, I fasted, I mourned, I sighed and groaned, and watched over my heart, my tongue, and ways, in all my doings, actions, and dealings both with God and man: But after a while I growing better acquainted with the spiritualness of the Law, and with inward corruptions of mine own heart, I perceived that I had deceived myself in thinking that I had kept the Law perfectly, for do what I could I found many imperfections in my obedience; for I had been and was still subject to sleepiness, drowsiness, and heaviness in prayer and hearing, and so in other duties, I failed in the manner of performance of them, and in the end why I performed them, seeking myself in every thing I did, and my conscience told me I failed in my duty to God in this, and in my duty to my neighbour in that, and then I was much troubled again, for I considered that the Law of God requireth, and is not satisfied without an exact and perfect obedience, and then I went to the same Minister again, and told him how I had purposed, promised, striven and endeavoured, as much as possibly I could to keep the Law of Ged perfectly, and yet by woeful experience I had found, that I had and did still transgress it many ways, and therefore I feared hell and damation. O! but said he, do not fear, for the best Christians have their failings, and no man keepeth the Law of God perfectly, and therefore go on and do as you have done in striving to keep the Law perfectly, in what you cannot do God will accept the will for the deed, and wherein you come short, Christ will help you out, and this satisfied and contented me very much, so I returned home again and fell to prayer, and told the Lord that now I saw I could not yield a perfect obedience to his Law, and yet I would not despair, because I did believe, that what I could not do Christ would do for me, and then I did certainly conclude, that I was a Christian indeed, and not before, and so have I been persuaded ever since, And thus, Sir, you see I have dcclared unto you, both how it hath been wieh me formerly, and how it is with me for the present, wherefore I would entreat you to tell me plainly and truly what you think of my condition. Evan. Why truly I must tell you it appears to me by your relation▪ that you have gone as far in the way of the Covenant of works as the Apostle Paul did before his conversion, but yet for aught I see you have not gone the right way to the truth of the Gospel, and therefore I question whether you be as yet come truly to Christ. Neo. Good, Sir, give me leave to speak a few words. By the hearing of your discourse concerning the Covenant of works and the Covenant of grace, I was moved to fear that I was out of the right way, but now having heard my neighbour Nomista make such an excellent relation, and yet you to question whether he be come truly to CHRIST or no, makes me to conclude absolutely that I am far from Christ, surely if he upon whom the Lord hath bestowed such excellent gifts and graces, and who hath lived such a godly life, as I am sure he hath done, be not right, than woe be unto me. Evan. Truly for aught I know, you may be in Christ before him. Nom. But I pray you, Sir, consider, that though I am now throughly convinced, that till of late I went on in the way of the Covenant of works, yet seeing that at last I came to see my need of Christ, and have verily believed that in what I come short of fulfilling the Law, he will help me out, me thinks, I should be come truly to Christ. Evan. Verily I do conceive that this gives you no sure evidence of your being come truly to Christ, than some of your strict Papists have, for it is the doctrine of the Church of Rome, that if a man exercise all his power, and do his best to fulfil the Law, than God for Christ's sake, will pardon all his infirmities, and save his soul, and therefore you shall see many of your Papists very strict and zealous in the performance of duties morning and evening, so many Avie-maries', and so many Pater-nosters, yea, and many of them do great deeds of charity, and great works of hospitality, and all upon such grounds and to such ends as these, the Papists (saith Calvin) cannot abide this saying, by faith alone, Proposition, on Gal. second, in octa. pag. 45. for they think that their own works are in part a cause of their salvation, and so they make a hotch potch and mingle mangle, that is, neither fish nor flesh as men use to say. Nom. But stay, Sir, I pray, you are mistaken in me, for though I hold that God doth accept of my doing my best to fulfil the Law, yet do I not hold with the Papists that my doings are meritorious, for I believe that God accepts not of what I do, either for the work or workers sake, but only for Christ's sake. Evan. Yet do you but still go hand in hand with the Papists, Doctor Downham of justification, p. 149. for though they do hold that their works are meritorious, yet they say it is by the merit of Christ that they become meritorious, or as some of the moderate sort of them say, our works sprinkled with the blood of Christ become meritorious, but this you are to know, that as the justice of GOD requires a perfect obedience, so doth it require that this perfect obedience be a personal obedience, viz. it must be the obedience of one person only, the obedience of two must not be put together, to make up a perfect obedience: So that if you desire to be justified before God▪ you must either bring to him a perfect righteousness of your own, and wholly renounce Christ, or else you must bring the perfect righteousness of Christ and wholly renounce your own. Ant. But believe me, Sir, I would advise him to bring Christ's and wholly renounce his own, as, I thank the Lord, I have done. Evan. You say very well, for indeed the Covenant of Grace terminates itself only on Christ and his righteousness, God will have none to have a hand in the justification and salvation of a sinner but Christ only, and to say as the thing is, neighbour Nomista, Christ Jesus will either be a whole Saviour, or no Saviour; he will either save you alone, or not save you at all, Acts 4.12. for among men there is given no other name under heaven, whereby we must be saved, saith the Apostle Peter: and Jesus Christ himself saith, I am the way, john 14.6. the truth, and the life, and no man cometh to the father but by me, On Gal. p. 17. Doctor Vrban Regis, in his exposition of Christ's Sermon going to Emaus. so that as Luther truly saith, besides this way Christ, there is no way but wandering, no verity but hypocrisy, no life but eternal death, and verily saith another godly writer, We can neither come to God the Father, be reconciled unto him, nor have any thing to do with him, by any other way or means, but only by Jesus Christ, for we shall not any where find the favour of God, true innocency, righteousness, satisfaction for sin, help, comfort, life or salvation, any where but only in Jesus Christ, he is the sum and centre of all divine and evangelical truths, and therefore as there is no knowledge or wisdom so excellent, necessary or heavenly as the knowledge of Christ; (which made the Apostle tell the Corinthians, 1 Cor. 2.2. that he determined to know nothing amongst them, but only Jesus Christ and him crucified) so is there nothing to be preached unto men as an object of their faith, or necessary element of their salvation, Reynolds on Psal. 110. p. 1. which doth not some way or other either meet in Christ or refer unto Christ. Ant. O, Sir, you do please me wondrous well in thus attributing all to Christ, and surely, Sir, though of late you have not been so evangelical in your teaching as some others in this City (which hath caused me to leave off hearing you to hear them) yet have I formerly perceived, and do now also perceive, that you have more knowledge of the doctrine of free grace then many other Ministers in this City have, and to tell you the truth, Sir, it was by your means that I was first brought to renounce mine own righteousness, and to cleave only to the righteoasnesse of JESUS CHRIST, and thus it was. After that I had been a good. while a legal professor, just like my friend Nomista, and heard none but your legal Preachers, who built me up in works and doings, as they did him, and as their manner is: At last a familiar acquaintance of mine who had some knowledge of the doctrine of free grace, did commend you for an excellent Preacher, & at last prevailed with me to go with him to hear you, and your text that day, I well remember was, Tit. 3.5. Not by the works of righteousness that we had done, but according to his own mercy he saved us, whence you observed and plainly proved, that man's own righteousness had no hand in his justification and salvation, whereupon you dehorted us from putting any confidence in our own works and doings, and exhorted us, by faith to lay hold upon the righteousness of Jesus Christ only, at the hearing whereof, it pleased the Lord so to work upon me, that I plainly perceived that there was no need at all of my works and doings, nor nothing else, but only to believe in Jesus Christ, & indeed my heart did assent unto it immediately, so that I went home with abundance of peace and joy in believing, and gave thanks to the Lord, for that he had set my soul at liberty, from such a sore bondage as I had been under, and I told all my acquaintance what a slavish life I had lived in being under the Law, for if I did commit any sin, I was presently troubled & disquieted in my conscience, & could have no peace till I had made humble confession thereof unto God, craved pardon and forgiveness, & promised amendment but now I told them that whatsoever sins I did commit, I was no whit troubled at them, nor indeed am not to this day, for I do verily believe, that God for Christ's sake hath freely and fully pardoned all my sins, both past, present, and to come; so that I am confident that what sin or sins soever I commit, they shall never be laid to my charge, being very well assured that I am so perfectly clothed with the robes of Christ's righteousness, that God can see no sin in me at all: And therefore, now I can rejoice evermore in Christ, as the Apostle exhorts me, and live merrily though I be never so vile or sinful a creature, and indeed, I pity them, that are in the same slavish condition that I was in, and would have them to believe, as I have done, that so they may rejoice with me in Christ: And thus, Sir, you see I have declared unto you my condition; and therefore I would entreat you to tell me what you think of me. Evan. There is in this City, at this day, much talk about Antinomiaus; and though I hope there be but few that do justly deserve that title, (yet I pray) give me leave to tell you, that I fear me I may say unto you in this case, as it was once said unto Peter in another case; Matth. 26.73. Surely thou art one of them, for thy speech bewrayeth thee. And therefore to tell you truly, I make some question whether you have truly believed in Christ, for all your confidence: And indeed I am the rather moved to question it, by calling to mind that as I have heard your conversation is not such as becometh the Gospel of Christ: Phil. 1.27. Ant. Why, Sir, do you think it is possible for a man to have such peace and joy in Christ as I have had, and I thank the Lord have still, and not to have truly believed in Christ? Evan. Yea, indeed, I think it is possible, for doth not our Saviour tell us, that those hearers whom he resembles to the stony ground, Mark 4.15. immediately received the word with joy, and yet had no root in themselves, and so indeed were not true believers. And doth not the Apostle give us to understand, that as there is a form of godliness without the power of godliness: 2 Tim. 3.5. so there is a form of faith without the power of faith. And therefore he prays that God would grant unto the Thessalonians the work of faith with power. 2 Thess: 1.11. And as the same Apostle gives us to understand, there is a faith that is not feigned, 1 Tim. 1.5. so doubtless, there is a faith that is feigned: And surely, when our Saviour saith; Mark 4.26, 27, 28. The kingdom of God is as if a man should cast seed into the ground, and sheuld sleep and rise night and day, and the seed should spring up and grow he knoweth not how, first the blade, than the ear, after that the full corn in the ear, he giveth us to understand that true faith is produced by the secret power of God by little and little, Diodat on the Text. so that sometimes a true believer himself, neither knows the time when, nor the manner how it was wrought, so that we may perceive that true faith is not ordinarily begun, increased and finished all in a moment, as, it seems, yours was, but groweth by degrees according to that of the Apostle Rom. 1.17. The righteousness of God is revealed from faith to faith, Wilson on the Romans, p. 17. that is, from one degree of faith to another, from a weak faith to a strong faith, from faith beginning to faith increasing towards perfection, or from faith of adherence, to faith of assurance, but so was not yours, and again, true faith according to the measure of it, produceth holiness of life, but it seems yours doth not so, and therefore though, you have had, and have still much peace and joy, yet that is no infallible sign that your faith is true, Doctor Preston of Faith, pag. 86. for a man may have great raptures, yea, he may have great joy, as if he were lift up into the third heaven, and have a great and strong persuasion that his estate is good, and yet be but an hypocrite for all that, and therefore I beseech you in the words of the Apostle, Examine yourself whether you be in the faith, 2 Cor. 13.5. prove your own self, know you not your own self how that Jesus Christ is in you, except you be a reprobate: And if Christ be in you, the body is dead because of sin, Rom. 8.10. but the Spirit is life because of righteousness. Ant. But, Sir, if my friend Nomista went wrong in seeking to be justified by the works of the Law, then, me thinks, I should have gone right in seeking to be justified by faith, and yet you speak as if we had both gone wrong. Evan. I remember Luther saith, that in his time, if they taught in a Sermon that salvation consisted not in our works or life, Chos. Sermon, Pag. 65. but in the gift of God, some men took occasion thence to be slow to good works, and to live a dishonest life, and if they preached of a godly and honest life, others did by and by furiously attempt to build ladders to heaven: And moreover, he saith, that in the year, 1525, there were some fantastical spirits that stirred up the rustical people to sedition, saying, that the freedom of the Gospel giveth liberty to all men from all manner of Laws, Luther on Gal. pag. 170. and there were others that did attribute the force of justification to the Law. Now, saith he, both these sorts offend against the Law, the one on the right hand, who would be justified by the Law, and the other on the left hand, who would be clean delivered from the Law: Now I suppose this saying of Luther's, may be fitly applied to you two, for it appears to me, friend Antinomista that you have offended on the left hand, in not walking according to the matter of the Law, and it is evident to me neighbour Nomista, that you have offended on the right hand, in seeking to be justified by your obedience to it. Nom. But, Sir, if seeking of justification by the works of the Law be an error▪ yet it seemeth, that by Luther's own confession, it is but an error on the right hand. Evan. But yet I tell you it is such an error, that by the Apostle Paul's own confession, so far forth as any man is guilty of it, He makes his services his Saviour's, and rejects the grace of God, and makes the death of Christ of none effect, Gal. 5.4. Gal. 3.19. Gal. 1.7. Gal. 3.10. Gal. 4.25. Gal. 5.7. Gal. 3.11. and perverteth the Lord's intention, both in giving the Law, and in giving the Gospel, and keeps himself under the curse of the Law, and maketh himself the son of a bondwoman, a servant, yea, and a slave, and hinders himself in the course of well doing, and in short, he goeth about an impossible thing, and so loseth all his labour. Nom. Why then, Sir, it should seem, that all my seeking to please God by my good works, all my strict walking according to the Law, and all my honest course of life, hath rather done me hurt then good. Evan. The Apostle saith; that without faith it is impossible to please God, that is, saith Calvin, Whatsoever a man, thinketh, Heb. 11.6. Instit. pag. 370. purposeth, or doth, before he be reconciled to God by faith in Christ is accursed, and not only of no value to righteousness, but of certain deserving to damnation; so that saith Luther, On Gal. 〈…〉. Whosoever goeth about to please God with works, going before faith, goeth about to please God with sin, which is nothing else but to heap sin upon sin, to mock God and to provoke him to wrath: nay, saith the same Luther, in another place, If thou be'st without Christ thy wisdom is double foolishness, On Gal. p. ●5. thy righteousness is double sin and iniquity, and therefore though you have walked very strictly according to the Law, and led an honest life, yet if you have rested and put confidence therein, and so come short of Christ, then hath it indeed rather done you hurt then good. Ball on the Covenant, pag. 338. For saith a godly writer, virtuous life, according to the light of nature, turneth a man farther off from God, if he add not thereto the effectual working of his Spirit, and saith Luther, they which have respect only to an honest life, Chos. Sermon, Pag. 65. it were better for them to be adulterers, and adulteresses, and to wallow in the mire: And surely for this cause it is that our Saviour tells the strict Scribes and Pharisees, Matth. 21.31. who sought justification by works, and rejected Christ, that Publicans and harlots should enter into the Kingdom of God before them. And for this cause it was that I said, for aught I know my neighbour Neophytus might be in Christ before you. Nom. But how can that be? when as you know he hath confessed that he is ignorant and full of corruption, and comes far short of me in gifts and graces. Evan. Because as the Pharisee had more to do before he could come at Christ then the Publican had; so, I conceive, you have more to do than he hath. Nom. Why, Sir, I pray you, what have I to do, or what would you advise me to do, for truly I would be contented to be ruled by you? Evan. Why that which you have to do before you can come at Christ, is to undo all that ever you have done already, that is to say, whereas you have endeavoured to travail towards heaven by the way of the Covenant of works, and so have gone a wrong way, you must go quite back again all the way you have gone, before you can tread one step in the right way. And whereas you have attempted to build up the ruins of old Adam, and that upon yourself, and so like a foolish builder to build a tottering house upon the sands, you must throw down and utterly demolish all that building, and not leave a stone upon a stone, before you can begin to build anew, and whereas you have conceived that there is a sufficiency in yourself to justify and save yourself, you must conclude that in that case, there is not only in you an insufficiency, but also a non-sufficiencie, yea, and that sufficiency that seemed to be in you, to be your loss, in plain terms, you must deny yourself, as our Saviour saith, Matthew 16.24. That is, You must utterly renounce all that ever you are, and all that ever you have done, All your knowledge and gifts, all your hearing, reading, praying, fasting, weeping and mourning, all your wand'ring in the way of works, and strict walking must fall to the ground in a moment, briefly, whatsoever you have counted gain to you in the case of Justification, you must now with the Apostle Paul, count loss for CHRIST, Philip. 3.7, 8, 9 and judge it to be dung, that you may win CHRIST, and be found in Him, not having your own righteousness which is of the Law. but that which is through the faith of Christ, the righteousness which is of God by faith. Neo. O, but, Sir, What would you advise me to do? Evan. Why man? what aileth you? Neo. Why, Sir, as you have been pleased to hear them two to declare their condition unto you, so I beseech you, to give me leave to do the same, and then you will perceive how it is with me. Sir, not long since, it pleased the Lord to visit me with a great fit of sickness, so that indeed, both in mine own judgement, and in the judgement of all that came to visit me, I was sick unto death, whereupon I began to consider, whither my soul was to go, after its departure out of my body, and I thought with myself that there was but two places, heaven and hell, and therefore it must needs go to one of them, than my wicked and sinful life, which indeed, I had lived came into my mind, which caused me to conclude, that hell was the place provided for it, which caused me to be very fearful, and to be very sorry that I had so lived, and desired of the Lord to let me live a little longer, and I would not fail to reform my life, and amend my ways, and the Lord was pleased to grant me my desire; since which time, though indeed 'tis true, I have not lived so wickedly as formerly I had done, yet alas, I have come far short of that godly and religious life which I see other men live, and especially this my neighbour Nomista, and yet you seem to conceive that he is not in a good condition, and therefore surely I must needs be in a miserable condition, alas, Sir, what do you think will become of me? Evan. I do perceive that although we have by the Lord's assistance our coming together, opened and cleared the new and living way to eternal life, yet the Lord hath not been pleased to open your eyes to see it, so that you would still be going thither the old and natural way, and therefore as a further means to discover it to you, I pray you consider that although in the making of the covenant of works at the first, God was one party and man another, yet in making it the second time, God was on both sides. God simply considered in his essence, is the party opposite to man, and GOD the second Person having taken upon him to be incarnate ●nd to work man's redemption, was on man's side, and taketh part, with man that he may reconcile him to God by bearing man's sins, and satisfying God's justice for them, and Christ paid God till he said, Matth. 3.17. He had enough, He was fully satisfied, fully contented. Whereupon all Christ's people were given to him in their election. Ephes. 1.4. Thine they were (faith Christ) and thou gavest them me. John 17.6. He, saith the Father, loveth the Son, and hath given all things into his hands, John 8.35. that is, he hath entrusted him with the economy and actual administration of that power in the Church, Reynolds on Psal. 110. p. 7. which originally belonged to himself, and hence it is that Christ also saith, the Father judgeth no man, but hath committed all judgement to his Son, John 5.22. so that the Covenant for life and salvation, since the fall, is not that Covenant of works, that was betwixt God and Christ, for none of Christ's are to have to do with that but Christ only, but the Covenant of life and salvation is that Covenant of grace▪ that is betwixt Christ and his, and in tha● Covenant there is not any condition or law to be performed on man's part, by himself, no, there is no more for him to do, but only to know and believe, that Christ hath done all for him, wherefore my dear neighbour Neophytus, I beseech you be persuaded, that here you are to work nothing, here you are to do nothing, here you are to render nothing unto God, but only receive the treasure which is Jesus Christ, and apprehend him in your heart by faith, Luther on Gal. p. 69, 194. although you be never so great a sinner, and so shall you obtain forgiveness of sins, righteousness and eternal happiness, not as an agent, but as a patient, not by doing but by receiving, nothing here cometh betwixt but faith only, apprehending Christ in the promise; this than is perfect righteousness, to hear nothing, to know nothing, to do nothing of the Law or works but only to know and believe that Jesus Christ is now gone to the Father, and sitteth at his right hand, not as a Judge, But is made unto you of God, wisdom, righteousness, Acts 16.31. sanctification and redemption, wherefore, saith the Apostle, Believe on the Lord Jesus Christ and thou shalt be saved. Neo. But, Sir, hath such a one as I any warrant to believe in Christ? Evan. I beseech you consider, that God the Father as he is in his Son Jesus Christ, Culverwell of Faith, pag. 15. moved with nothing but with his free love, to mankind lost, hath made a deed of gift and grant unto them all, that whosoever of them all shall believe in this his Son, shall not perish, john 3.16. but have eternal life, and hence, it was that Jesus Christ himself said unto his Disciples, Mat. 16.15. Go and preach the Gospel to every creature under heaven, that is, Doctor Preston of Faith, pag. 8. go and tell every man, without exception, that here is good news for him, Christ is dead for him, and if he will take him and accept of his righteousness he shall have him. In a little book called the benefit of Christ's death. Therefore saith a godly writer, for as much as the holy Scripture speaketh to all in general, none of us ought to distrust himself, but believe that it doth belong particularly to himself, and to the end that this point wherein lieth and consisteth the whole mystery of our holy faith, may be understood the better, let us put the case, that some good and holy King should cause a proclamation to be made through his whole Kingdom by the sound of a Trumpet, that all rebels and banished men, shall safely return home to their houses, because that at the suit and desert of some dear friend of theirs, it hath pleased the King to pardon them, certainly none of these rebels ought to doubt but that he shall obtain true pardon for his rebellion, and so return home and live under the shadow of that gracious King: even so our good King the Lord of Heaven and Earth hath for the obedience and desert of our good brother Jesus Christ, pardoned us all our sins, and made a Proclamation throughout the whole world, that every one of us may safely return to God in Jesus Christ, wherefore, I beseech you, Heb. 10.22. make no doubt of it, but draw near with a true heart in full assurance of faith. Neo. O! but, Sir, in this similitude the case is not alike, for when an earthly King sendeth forth such a Proclamation, it may be thought that he doth indeed intend to pardon all, but it cannot be thought that the King of heaven doth so, for doth not the Scripture say, jude verse 4. that some men are ordained before to condemnation, and doth not Christ himself say, that many are called, Matth. 22.14. but few are chosen, and therefore it may be I am one of them that are ordained to condemnation, and therefore, though I be called, I shall never be chosen, and so shall not be saved. Evan. I beseech you to consider that although some men be ordained to condemnation, yet so long as the Lord hath concealed their names, and not set a mark of reprobation upon any man in particular; but offers the pardon generally to all without having any respect either to election or reprobation: surely it is great folly in any man to say it may be I am not elected, and therefore shall not have benefit by it, and therefore I will not accept of it nor come in, for it should rather move every man to give diligence to make his calling and election sure, 2 Pet. 1.10. by believing it, for fear we come short of it, according to that of the Apostle, Heb. 4.1. Let us therefore fear, lest a promise being left us of entering into his rest, any of us should seem to come short of it: Wherefore, I beseech you, do not you say it may be I am not elected, and therefore I will not believe in Christ, but rather say I do believe in Christ, Poor doubting Christian, pag. 69. and therefore, I am sure I am elected, and check your own heart, for meddling with God's secrets, and prying into his hidden counsel, and go no more beyond your bounds, as you have done in this point, for election and reprobation is a secret, and the Scriptures tells us, Deut. 29.29. That secret things belong unto God, but those things that are revealed belong unto us: Now, this is God's revealed will, for indeed it is his express command, 1 john 3.23. That you should believe on the name of his Son, and it is his promise, that if you believe you shall not perish, but have everlasting life: Wherefore, Doctor Sibs Souls conflict, Pag. 621. you having so good a warrant as GOD'S command, and so good an encouragement as his promise, do your duty, and by the doing thereof you may put it out of question, and be sure that you are one of God's Elect: Say then, I beseech you, with a firm faith, the righteousness of Jesus Christ belongs to all that believe; but I believe and therefore it belongs to me, yea, and say with PAUL, Gal. 2.20. I live by faith in the Son of God who loved me, and gave himself for me. He saw in me (saith Luther, on the Text) nothing but wickedness going astray, and flying from him, yet this good Lord had mercy on me, and of his mere mercy he loved me; yea, so loved me, that he gave himself for me, (who is this me) even I wretched and damnable sinner was so dear beloved of the Son of God, that he gave himself for me, o print this word me in your heart, and apply it to your own self, not doubting but that you are one of those to whom this me belongeth. Neo. But may such a vile and sinful wretch as I am be persuaded that God commands me to believe, and that he hath made a promise to me? Evan. Why do you make a question where there is none to be made, Go, saith Christ, and preach the Gospel to every creature under Heaven, that is, go tell every man, without exception, whatsoever his sins be, Doctor Preston of love, pag. 146. whatsoever his rebellions be, go and tell him these glad tidings, that if he will come in, I will accept of him, his sins shall be forgiven him, and he shall be saved, if he will come in and take me, and receive me, I will be his loving husband, and he shall be mine own dear Spouse: let me therefore say unto you in the words of the Apostle, Now then, I as an Ambassador for Christ, 2 Cor. 5.20, 21. as though GOD did beseech you by me, I pray you in Christ's stead, be ye reconciled unto God, for he hath made him to be sin for you, who knew no sin, that you might be made the righteousness of God in him. Neo. But do you say, Sir, that if I believe, I shall be espoused unto Christ? Evan. Yea, indeed, shall you, for faith coupleth the soul with Christ, even as the Spouse with her husband, Rouse mystical Marriage, p. 1● Christian Liberty, p. 21. by which means Christ and the soul are made one: for as in corporal marriage man and wife are made one flesh, even so in this spiritual and mystical marriage Christ and his Spouse are made one spirit, and this marriage of all others is most perfect and absolutely accomplished between them for the marriage between man and wife, is but a slender figure of this union, wherefore, I beseech you, to believe it, and then you shall be sure to enjoy it. Neo. Surely, Sir, if David said, seemeth it to you a light thing to be an earthly King's son-in-law▪ 1 Sam. 1●. 25. seeing that I am a poor man, and lightly esteemed: then surely I have much more cause to say, seemeth it to you a light thing to be a heavenly King's daughter-in-law, seeing that I am such a poor sinful wretch: surely, Sir, I cannot be persuaded to believe it. Evan. Alas, man, how much are you mistaken, for you look upon God and upon yourself, with the eye of reason, and so standing in relation to each other, according to the tenor of the Covenant of Works, whereas you being now in the case of Justification and Reconciliation, you are to look both upon God and upon yourself with the eye of faith, and so standing in relation to each other, according to the tenor of the Covenant of grace: for saith the Apostle, God was in Christ, reconciling the world unto himself, 2 Cor. 5.19. not imputing their sins unto them, as if he had said, because as God stands in relation to man according to the tenor of the Covenant of works, and so out of Christ, he could not without prejudice to his justice be reconciled unto them, nor have any thing to do with them, otherwise then in wrath and indignation; therefore, to the intent, that justice and mercy might meet together, and righteousness and peace might embrace each other, and so God stand in relation to man, according to the tenor of the Covenant of Grace, he put himself into his Son Jesus Christ, and shrouded himself there, that so he might speak peace to his people. Chos. Sermon, pag. 299. Sweetly saith Luther, because the nature of God was otherwise higher then that we are able to attain unto it; therefore hath he humbled himself to us and taken our nature upon him, and so put himself into Christ, here he looketh for us, here he will receive us, and he that seeketh him here shall find him: This, saith God the Father, is my well beloved Son in whom I am well pleased, Mat. 3.17. whereupon the same Luther saith in another place, We must not think and persuade ourselves that this voice came from heaven for Christ's own sake, but for our sakes, Chos. Sermon, pag. 31, 32, 33. even as Christ himself saith, John 12.30. This voice came not because of me, but for your sakes, the truth is, Christ had no need that it should be said unto him, this is my well beloved son, he knew that from all eternity, and that he should still so remain though these words had not been spoken from heaven, therefore by these words, God the Father in Christ his Son, cheereth the hearts of poor sinners, and greatly delighteth them with singular comfort and heavenly sweetness, assuring them, that whosoever is married unto Christ, and so in him by faith, he is as acceptable to God the Father, as Christ himself, according to that of the Apostle, Ephes. 1.6. He hath made us acceptable in his beloved, wherefore, if you would be acceptable to God, and be made his dear child, then by faith cleave unto his beloved Son Christ, and hang about his neck, yea, and creep into his bosom, and so shall the love and favour of God be as deeply insinuated into you, as it is into Christ himself, and so shall God the Father, together with his beloved Son, wholly possess you, and be possessed of you, and so God, and Christ, and you shall become one entire thing, according to Christ's prayer, john 11.21. That they may be one in us, as thou and I are one, and by this means may you have sufficient ground and warrant to say (in the matter of reconciliation with God at any time, whensoever you are disputing with yourself, how God is to be found that justifieth and saveth sinners) I know no other God, Luther on Gal. pag. 17. neither will I know any other God besides this God that came dow from heaven, and clothed himself with my flesh, unto whom all power is given, both in heaven and in earth, Who is my Judge, john 5.22. For the father judgeth no man, but hath committed all judgement to the Son, so that Christ may do with me whatsoever him liketh, and determine of me aecording to his own mind, and I am sure he hath said, john 12.17. He came not to judge the World, but to save the World, and therefore I do believe that he will save me. Neo. Indeed, Sir, if I were so holy and so righteous as some men are, and had such power over my sins and corruptions as some men have, than I could easily believe it, but (alas) I am so sinful, and so unworthy a wretch, that I dare not presume to believe that Christ will accept of me, so as to justify and save me. Evan. Alas, man, in thus saying▪ you do seem to contradict and gainsay, both the Apostle Paul, and our Lord Jesus Christ himself, and that against your own soul. For, whereas the Apostle Paul saith, 1 Tim. 1.15. Rom. 4.5. That Christ Jesus came into the world to save sinners, and doth justify the ungodly: Why, you seem to hold, & do in effect say, that Christ Jesus, came into the world to save the righteous, & to justify the godly: and whereas our Saviour saith, The whole need not the Physician, but the sick, Matth. 9.12. and that he came not to call the righteous, but sinners to repentance. Why you seem to hold, and do in effect say, That the sick need not the Physician but the whole, and that he came not to call sinners, but the righteous to repentance. And, indeed, in so saying, you seem to conceive that Christ's Spouse must be purified, washed and cleansed from all her filthiness, & adorned with a rich robe of righteousness before he will accept of her, whereas he himself saith unto her, As for thy nativity in the day that thou wast born, Ezek. 16.4, 5, 8. thy navel was not cut, neither waist thou washed with water to supple thee, thou wast not swaddled at all, nor salted at all, no eye pitied thee to do any of these things unto thee: but when I passed by thee, and looked upon thee, behold, thy time was a time of love, and I spread my skirt over thee, and covered thy nakedness: yea, and I swore unto thee, and entered into covenant with thee, and thou becamest mine. And I will marry thee unto me for ever, yea, I will marry thee unto me in righteousness and in judgement, Host 2.19. and in mercy and compassion: Wherefore, I beseech you, revoke this your erroneous opinion, and contradict the word of truth no longer, but conclude for a certainty, that it is not the righteous and godly man, but the sinful and ungodly man that Christ came to call, justify and save, so that if you were a righteous and godly man, you were neither capable of Calling, Justification, or Salvation by Christ, but being a sinful and ungodly man, I will say unto you, as the people said unto blind Bartime, Be of good comfort, Mark 10.49. arise, he calleth you, and will justify and save you; go then unto him, I beseech you, and if he come and meet you by the way (as his manner is) then do not you unadvisedly say with Peter, Depart from me, for I am a sinful man; Luke 5.8. O Lord! but say in plain terms, O come unto me, for I am a sinful man, O Lord! yea, go on further with your speech, and say as Luther bids you, Most gracious Jesus, and sweet Christ, Chos. Ser. p. ●●. I am a miserable poor sinner, and therefore do judge myself unworthy of thy grace; but yet I having learned from thy word, that thy salvation belongeth to such a one, therefore do I come unto thee to claim that right which through thy gracious promise belongeth unto me, assure yourself that Jesus Christ requires no portion with his spouse, no verily he requires nothing with her but mere poverty, the rich he sends empty away: Luke 1.57. but the poor are by him enriched, and indeed, saith Luther, The more miserable, sinful and distressed a man doth feel himself, and judge himself to be, the more willing will Christ be to receive him, and relieve him, so that, Chos. Ser. p. 85 saith he, In judging thyself unworthy, thou dost theredy become truly worthy: and so indeed hast gotten a greater occasion of coming unto him: Wherefore in the words of the Apostle, I do exhort you and beseech you to come boldly unto the throne of grace, Heb. 4.6. that you may obtain mercy and find grace to help in time of need. Neo. But truly Sir, my heart doth as it were even tremble within me to think of coming unto Christ after such a manner, and surely, Sir, if I should come so boldly to Christ, and speak after such a manner it, would be but pride and presumption in me. Evan. Indeed, if you should be encouraged to come to Christ, and speak thus unto him, because of any godliness, righteousness, or worthiness that you conceive to be in you, that were proud presumption indeed; but for you to come to Christ by believing that he will accept of you, justify and save you freely by his grace, according to his own gracious promise: this is no proud presumption at all, for Christ having tendered it and offered it unto you freely, believe it man, hooker's poor doubt. Christ. pag. 108. it is neither pride nor presumption, but true humility of heart to take what Christ offereth you. Nom. But by your favour, Sir, I pray you give me leave to speak a word by the way, I know my Neighbour Neophytus, it may be better than you do, yet do I not intend to charge him with any sin, otherways then by way of supposition as thus: Suppose he hath been guilty of the committing of gross and grievous sins, will Christ accept of him, and justify and save him for all that? Evan. Yea, indeed, for there is no limitation of God's grace in Jesus Christ, except the sin against the holy Ghost; Christ stands at the door and knocks, Revel. 3.20. and if any cruel murdering Manasses, or any persecuting and blaspheming Saul, 1 Tim, 1.13. or any adulterous Magdalen will open unto him, he will come in and bring comfort with him, and will sup with him, seek from one end of the Heavens to the other (saith Evangelicall Hooker) turn all the Bible over, Poor doubt. Christ. p. 132. and see if the words of Christ be not true, john 6.37. him that cometh unto me, I will in no wise cast out. Nom. Why then, Sir, it seems you hold that the vilest sinner in the world ought not to be discouraged from believing in Christ, because of his sins. Evan. Surely if Christ came into the world to seek, and call, and save sinners, and to justify the ungodly, as you have heard, and if the more sinful, miserable and distressed a man doth judge himself to be, the more willing Christ is to receive him, and relieve him: then I see no reason why the vilest sinner should be discouraged from believing on the name of Christ because of his sins, nay, let me say more, the greater any man's sins are either in number or nature: the more hast he should make to come unto Christ, and to say with David, for thy name sake, Psal. 25.11. o Lord! pardon mine iniquity for it is great. Ant. Surely, Sir, if my friend Neophytus did rightly consider these things, and were assuredly persuaded of the truth of them, me thinks, he should not be so backward from coming unto Christ by believing on his name, as he is, for if the greatness of his sins should be so far from hindering his coming to Christ, that they should further it, than I know not what should hinder him. Evan. You speak very truly indeed, and therefore, I beseech you, Neighbour Neophytus, consider seriously of it, and let neither Satan the accuser of the brethren, nor your own accusing conscience joining with him, hinder you any longer from Christ: for, what though they should accuse you of pride, infidelity, covetousness, lust, anger, envy and hypocrisy; yea, what though they should accuse you of whoredom, theft and drunkenness, and many the like, yet do what they can, they can make no worse a man of you then a sinner, or the chief of sinners, or an ungodly person, and so consequently such a one as Christ came to justify and save, so that in very deed, if you rightly consider it, they do you more good than hurt hereby, and therefore I beseech you, in all such cases, or conflicts, take the counsel of Luther, who saith, when thy conscience is throughly afraid with the remembrance of thy sins past, and the Devil assaileth thee with great violence, going about to overwhelm thee, with heaps, floods, and whole seas of sins, to terrify thee and to draw thee from Christ, than arm thyself with such sentences as these, On Gal. p. 20, 21. Christ the Son of God was given, not for the holy, righteous, worthy, and such as were his friends, but for the wicked sinners, for the unworthy, and for his enemies, wherefore if the Devil say thou art a sinner, and therefore must be damned, then answer you and say, because thou sayest I am a sinner, therefore will I be righteous and saved, and if he say, nay, sinners must be damned, then answer you and say, no, for I fly to Christ, who hath given himself for my sins, and therefore in that thou sayest I am a sinner, thou givest me armour and weapon against thyself, that with thy own sword I may cut thy throat, and tread thee under my feet, and thus you see it is the judgement of Luther, that your sins should rather drive you to Christ then keep you from him, Nom. But, Sir, suppose he hath not as yet either humbled himself, or repent for his great and many sins, hath he any warrant to come to Christ till he hath done so. Eva. I see you have not yet quite thrown down your tottering building, you still conceive that man himself must do something in the case of justification, you think he must bring some money in his hand to buy his salvation, but I beseech you consider, that as I have often told you, God's Covenant in Christ is a Covenant of Grace, and so every way a free Covenant, and therefore he makes a general proclamation saying, Ho, every one that thirsteth, Isai. 55.1. come ye to the waters, and he that hath no money: come ye buy, and eat, yea, come buy wine and milk without money, and without price. This you see is the condition, (buy wine and milk) that is grace and salvation, hooker's poor doubting Christian. pag. 151. Cornw●ll, on Gospel repentance. p. 6. (without money) that is, without any sufficiency of your own, and the Lord saith, in his Word in divers places, that he justifieth his children before they repent or truly humble themselves, or do any work of righteousness, the truth is, it is only required that a man come with the hand of faith, and receive Christ without any thing else at all. Nom. But, Sir, Though I conceive that we are to bring this money of humiliation and repentance to Christ, yet do I not conceive it is to tender unto him for a price, but only for him to look upon, as that with which he hath appointed those to be qualified withal that come unto him. Eva. ay, but yet so long as Christ hath said you must come without it, and only incline your ear, Isai. 55.3. and hear, and your souls shall live: and that by hearing that, he will make an everlasting Covenant with you, even the sure mercies of David, me thinks, you should perceive that Christ doth thereby call you from the ways of repentance and humiliation and works of righteousness in the case of justification, Cornwell, on Gospel repentance. p. 21. and to pitch directly and immediately upon the free Covenant of Grace. Nom. But Sir, as I conceive, the Scripture holds forth that the Lord hath appointed repentance to go before faith, for is it not said, Mark 1.15. Repent ye, and believe the Gospel. Evan. Indeed, sometimes the name of repentance is given to those preparatory beginnings and introductories thereof, Dike, of repentance. p. 11. which are those legal fits of fear and terror, which are both in nature and time before faith, and truly all that repentance that goes before faith in Christ can be no other, for evangelical repentance being a fruit of faith in Christ, cannot be before faith in Christ. Nom. Then Sir, it seems you hold that he that believes in Christ doth also truly repent. Evan. Yea, indeed, though I hold not that evangelical repentance is an antecedent of faith in Christ, yet I hold it is a consequent, though I hold not that it goes before faith, yet I hold that it follows after. Nom. But yet, Sir, it seems you hold that those preparatory beginnings of repentance, which you call legal fits of fear and terror do go before faith in Christ. Evan. Yea, indeed, I do conceive that ordinarily, and in some measure they do. Nom. Ordinarily say you Sir, why, are they not in all? Evan. No, indeed, for some doubtless are like unto Zachous and Lydia, who received Christ, Luke 19.6. Acts 16.14. and were received of him (as it is verily thought) without any measure of them. Nom. And have not all those that have them, a like measure of them? Evan. O no, there is a great difference in the measure, for some do but as it were sip of the cup, and others do as it were drink the very dregs; whereby we may perceive, that though it be necessary that these Legal fits of fear and terror be in some before their coming to Christ: yet is there no absolute necessity of them on Christ's part, wherefore I pray take notice that those who have them, have them not because Christ would not bid them welcome, and receive them without them, but because they will not come to Christ, except they be by this means driven unto him. Nom. But, Sir, that which you call Evangelicall repentance, and follows after faith, is in all that do believe: is it not? Evan. Yea, indeed, it is more or less in every believing soul, according to the measure of his faith, and so of his receiving the spirit of Christ, as all other true fruits of Christ's spirit are. Nom. Well Sir, I am answered. Neo. And truly Sir, you have so declared and set forth Christ's disposition towards poor sinners, and so answered all my doubts and objections, that I am now verily persuaded that Christ is willing to entertain me, and surely I am willing to come unto him and receive him; but alas, I want power to do it, that is, Sir, I want faith. Evan. But tell me on thing truly, are you resolved to put forth all your power to believe, and so to take Christ. Neo. Truly Sir, me thinks, my resolution is much like the resolution of the four Lepers which sat at the gate of Samaria, for as they said, If we enter into the City, 2 Kings 7.4. the famine is in the City, and we shall die there, and if we sit still here, we die also; n●w therefore come and let us fall into the hands of the Assyrians, if they save us we shall live, and if they kill us we shall but die: even so say I, in mine heart; if I go back to the covenant of works to seek justification thereby, I shall die there; and if I sit still and seek it no way I shall die also: now therefore, though I be somewhat fearful, yet am I resolved to go unto Christ, and if I perish I perish. Evan. Why, now I tell you truly the match is made, Doct. Preston of Faith. p. 23. Christ is yours and you are his; this day is salvation come to your house, (your soul I mean) for what though you have not that power to come so fast unto Christ, and to lay such firm hold on him as you desire; yet coming with such a resolution to Christ to take him, you need take no care for doing it, you may be sure that Christ will enable you to do it, for is it not said, John 1.12. But as many as received him, to them he gave power to become the sons of God, even to them that believe on his name: O then, I beseech you, stand no longer disputing, but be peremptory and resolute in your faith and in casting yourself upon God in Christ for mercy, goodwin's child of light. pag. 196. and let the issue be what it will: yet let me tell you to your comfort that such a resolution shall never go to hell: nay. I will say more, if any soul have a room in Heaven, such a soul shall? Pag. 199. for God cannot find in his heart to damn such a one, I might then with as much true confidence say unto you, as John Careless said unto John Bradford, Harken o ye Heavens, In a Letter to him. and thou o earth give ear and bear me witness at the great day, that I do here faithfully and truly the Lords message unto his dear servant, and singularly beloved, John Bradford (saying) John Bradford, thou man so specially beloved of God▪ I do pronounce and testify unto thee, in the word and name of the Lord Jehovah, that all thy sins whatsoever they be, though never so many grievous or great, be fully and freely pardoned, released and forgiven thee, by the mercy of God in Jesus Christ, thy only Lord and sweet Saviour, in whom thou dost undoubtedly believe: as truly as the Lord liveth he will not have thee die the death, but hath verily purposed, determined and decreed, that thou shalt live with him for ever. Neo. O, Sir, If I have as good warrant to apply this saying to myself, as Mr. Bradford had to apply it to himself, I am a happy man. Evan. I tell you from Christ, and under the hand of his spirit, that your person is accepted, your sins are done away, and you shall be saved: hooker's poor doubt. Christ. pag. 52. and if an Angel from Heaven should tell you otherwise, let him be accursed: therefore you may (without doubt) conclude, that you are a happy man: For by means of this your matching with Christ, john 17.21. you are become one with him, and one in him, you dwell in him, and he in you: He is your well-beloved, and you are his: 1 john 4.13. Cant. 2.16. so that the marriage union betwixt Christ and you, is more than a bare notion, or apprehension of your mind; for it is a spiritual, real union, it is an union betwixt the nature of Christ, hooker's Souls union, pag. 6, 7, 9, 10. God and man, and you, it is a knitting and closing not only of your apprehension with a Saviour, but also of your soul with a Saviour, tindal Parab. wicked Mam. pag. 75. whence it must needs follow, that you cannot be damned, except Christ be damned with you; neither can Christ be saved, except you be saved with him. And as by means of corporal marriage all things become common betwixt man and wife, Doubting Christian, pag. 154. even so, by means of this spiritual marriage, all things become common betwixt Christ and you, for when Christ hath married his spouse unto himself, he passeth over all his estate unto her, so that whatsoever Christ is or hath you may boldly challenge as your own, 1 Cor. 1.30. He is made unto you of God, wisdom, righteousness, sanctification and redemption, and surely by virtue of this near union it is, that as Christ is called the Lord our righteousness, Jer. 23.6. so is the Church called the Lord our righteousness, Jer. 35.16. You may by virtue of this union confidently take unto yourself as your own Christ, Barnardine Ochine in his Serm. how a Christian should make his last Will. 1 Cor. 3.22. watching, abstinence, travails prayers, persecution, slanders, his tears, his sweat, his blood, and all that ever he did and suffered in three and thirty years, with his Passion, Death, Resurrection and Ascension, for they are all yours, and as Christ passeth over all his estate unto his spouse, so doth he require, that she should pass over all unto him, wherefore you being now married unto Christ, you must give all that you have of your own unto him, and truly you have nothing of your own but sin, and therefore you must give him that, Barnardine Ochine in his Sermon, how a Christian should make his last Will. say thou unto Christ without fear, I give to thee my dear husband, my unbelief, my mistrust, my pride, my arrogancy, my ambition, my wrath, my anger, my envy, my covetousness, my evil thoughts, affections and desires, I make a bundle of these and all my other offences, and give them unto thee, thus was Christ made sin for us which knew no sin, 2 Cor. 5.21. that we might be made the righteousness of God in him: now then, saith Luther, let us compare these things together, and we shall find inestimable treasure, Christ is full of all grace, life and saving health, and the soul is fraught full of all sin, death and damnation, but let faith come betwixt these two, Christian Liberty, p. 21. 2●. and it shall come to pass that Christ shall be loaden with sin, death and hell, and unto the soul shall be imputed, grace, life and salvation, who then, saith he is able to value the royalty of this marriage accordingly, Pag. 24. who is able to comprehend the glorious riches of this grace, where this rich and righteous husband Christ, doth take unto wife this poor and wicked harlot, redeeming her from all evils, and garnishing her with all his own jewels, Pag. 25. so that you (as the same Luther saith) through the assuredness of your faith in Christ your husband, are delivered from all sins made safe from death, guarded from hell, and endowed with the everlasting righteousness▪ life and saving health of your husband Christ, and therefore you are now under the covenant of grace, and freed from the Law, as it is the covenant of works for as M. ball truly saith, On the new Covenant. pag. 15. at one and the same time, a man cannot be under the covenant of works and the covenant of grace. Neo. Sir, I do not yet well know how to conceive of this freedom from the Law, as it is the covenant of works, and therefore I pray you make it as plain to me as you can. Evan. For the true and clear understanding of this point, you are to consider that when Jesus Christ the second Adam, had in the behalf of all his chosen perfectly fulfilled the Law, as it is the covenant of works, divine justice delivered that bond in to Christ, Col. 2.14. who utterly canceled that hand-writing, so that none of his chosen were to have any more to do with it, nor it with them and now you by your believing in Christ having manifested, Ephes. 1.4. that you are one that was chosen in him before the foundation of the world: his fulfilling of that covenant and cancelling of it, is imputed to you, and so you are acquitted and absolved from all your transgressions against that covenant, either past, present, or to come, and so you are justified as the Apostle saith, Rom. 3.24. Freely by his grace, through the redemption that is in Jesus Christ. Ant. I pray you Sir, give me leave to speak a word by the way, was not he justified before this time? Evan. If he did not believe in Christ before this time, as I conceive he did not, then certainly he was not justified before this time. Ant. But, Sir, you know, as the Apostle saith, It is God that justifieth, and God is eternal, and as you have showed, Christ may be said to have fulfilled the covenant of works from all eternity, and if he be Christ's now, then was he Christ's from all eternity, and therefore, as I conceive, he was justified from all eternity. Evan. Indeed God is from all eternity, and in respect of Gods accepting of Christ's undertaking to fulfil the covenant of works, he fulfilled it from all eternity, and in respect of Gods electing of him, he was Christ's from all eternity, Boultons' true bounds, p. 2●●. and therefore it is true in respect of God's decree: he was justified from all eternity, and he was justified meritoriously in the death and resurrection of Christ, but yet he was not justified actually till he did actually believe in Christ, for saith the Apostle, Acts 13.39. By him, all that believe are justified, so that in the act of justifying, faith and Christ, must have a mutual relation, and must always concur and meet together, faith as the action which apprehendeth, and Christ as the object which is apprehended, M. john Fox upon election. for neither doth Christ justify without faith, neither doth faith except it be in Christ. Ant. Truly, Sir, you have indifferently well satisfied me in this point, and surely I like it marvellous well that you conclude no faith justifieth, but that whose object is Christ. Eva. The very truth is, thuogh a man believe that God is merciful and true of his promise, and that he hath his elect number from the beginning, and that he himself is one of that number, yet if this faith do not eye Christ, if it be not in God as he is in Christ it will not serve turn, for God cannot be comfortably thought upon out of Christ our mediator, Doctor Sibs Souls conflict, pag. 55. Instit. pag. 155. for if we find not God in Christ saith, Calvin, salvation cannot be known: wherefore, neighbour Neophytus, I will say unto you as sweet Master Bradford said unto a gentlewoman in your case, Thus then if you would be quiet and certain in conscience, then let your faith burst forth through all things, not only that you have within you, but also whatsoever is in heaven, earth, and hell, and never rest until it come to Christ crucified, and the eternal sweet mercy and goodness of God in ●hrist. Neo. But, Sir, I am not yet satisfied concerning the point you touched before, and therefore I pray you proceed to show me how far forth I am delivered from the Law as it is the covenant of works. Evan. Truly as it is the covenant of works, you are wholly and altogether delivered and set free from it, you are dead to it, and it is dead to you, and if it be dead to you, than it can do you neither good nor hurt, and if you be dead to it, you can expect neither good nor hurt from it: consider man, I pray you, that, as I said before, you are now under another covenant, to wit, the covenant of grace, and you cannot be under two covenants at once, neither wholly nor partly; and therefore, as before you believed you were wholly under the covenant of works, as Adam left both you and all his posterity after his fall, so now since you have believed you are wholly under the covenant of grace: Assure yourself then, that no Minister or Preacher of God's Word hath any warrant to say unto you hereafter, either do this and this duty contained in the law, and avoid this, and this sin forbidden in the Law, and God will justify thee and save thy soul, or do it not and He will condemn thee and damn thee, no, no, you are now set free, both from the commanding and condemning power of the covenant of works, so that I will say unto you, as the Apostle saith unto the believing Hebrews, Heb. 12.18, 22, 24. You are not come to Mount Sinai, that might not be touched, and that burned with fire, nor unto blackness and darkness, and tempests, but you are come unto Mount Zion, the City of the living God, and to Jesus the Mediator of the new Covenant, so that (to speak with holy reverence) God cannot by virtue of the covenant of wotks, either require of you any obedience, or punish you for any disobedience, no he cannot by virtue of that covenant so much as threaten you, or give you an angry word, or show you an angry look, for indeed, he can see no sin in you as a transgression of that covenant, for saith the Apostle, Where there is no Law, there is no transgression. Rom. 4.15. And therefore though hereafter you do through frailty transgress any or all the ten Commandments, yet do you not thereby transgress the covenant of works, there is no such covenant now betwixt God and you, and therefore though you shall hereafter hear such a voice as this if thou wilt be saved keep the commandments, or cursed is every one that continueth not in all things which are written in the book of the Law to do them, nay, though you hear the voice of thunder, and a fearful noise, nay, though you see blackness and darkness, and feel a great tempest, that is to say, though you hear us that are Preachers, according to our commission, Isa. 58.1. Lift up our voice like a trumpet, in threatening hell and damnation to sinners, and transgressors of the Law, though these be the words of God, yet are you not to think that they are spoken to you, no, no, the Apostle assures you, ●hat there is no condemnation to them that ●●re in Christ Jesus: believe it man, Rom. 8.1. God never threatens eternal death, after he hath once given to a man eternal life: nay, the truth is, God never speaks to a believer out of Christ, and in Christ he speaks not a word in the terms of the covenant of works, and if the Law of itself should presume to ●ome into your conscience, and say herein, and herein thou hast transgressed and broken ●●e, and therefore thou owest so much, and ●o much to divine Justice which must be satisfied, or else I will take hold on thee: ●hen answer you and say, O Law, be it known unto thee that I am now married unto Christ, greenham's afflicted conscience, p. 70. and so I am under cover●, and therefore if thou charge me with any debt, thou must enter thine action against my husband Christ, for the wife is not suable at the Law but the husband: Barnardine Ochine in his Sermon, how to answer before the judgement seat. But the truth is, I through him am dead to thee, o Law, and thou art dead to me, and therefore justice hath nothing to do with me, for it judgeth according to the Law: And if it yet reply and say, I but good works must be done, and the commandments must be kept if thou wilt obtain salvation: Then answer you and say, Luther's. Chos. Sermon, p. 99.100.101. I am already saved before thou camest, therefore I have no need of thy presence, for in Christ I have all things at once, neither need I any thing more that is necessary to salvation, he is my righteousness, my treasure, and my work, I confess, O Law that I am neither godly nor righteous, but yet, Chos. Sermon, pag. 42.99. this am I sure of, that he is godly and righteous for me, and to tell thee the truth, O Law I am now with him in the bride-chamber, where it maketh no matter what I am, or what I have done, but what Christ my sweet husband is, hath done, and doth for me, and therefore leave off Law to dispute with me, for by faith I apprehend him who hath apprehended me, and put me into his bosom, wherefore I will be bold to bid Moses with his Tables, and all Lawyers with their books, and all men with their works hold their peace and give place, so that I say unto thee, O Law, be gone, and if it will not be gone, then thrust it out by force. And if sin offer to take hold of you, as David said his did on him, Psal. 40.14. then say you unto it, thy strength O sin is the Law, 1 Cor. 15.56. and the Law is dead to me, and therefore O sin thy strength is gone, and therefore be sure thou shalt never be able to prevail against me, nor do me any hurt at all. And if Satan take you by the throat, and by violence draw you before God's judgement seat, then call to your husband Christ and say, Lord, I suffer violence, make answer for me and help me, and by his help you shall be enabled to plead for yourself after this manner: O God the Father, I am thy Son Christ's, thou gavest me unto him, and thou hast given unto him, all power both in heaven and in earth, and hast committed all judgement to him, and therefore I will-stand to his judgement who saith, He came not to judge the World but to save it, and therefore he will save me according to his office, and if the jury should bring in their verdict that they have found you guilty, then speak to the judge, and say, in case any must be condemned for my transgressions, it must needs be Christ and not I, for albeit I have committed them, Barnardine Ochine in his Sermon of Predestination. yet he hath undertaken and bound himself to answer for them, and that by his consent and good will, and indeed he hath fully satisfied for them, and if all this will not serve the turn to acquit you then: Add moreover and say, As a woman that is conceived with child, must not suffer death because of the child that is within her: no more must I because I have conceived Christ in mine heart; though I had committed all the sins in the world. And if death creep upon you, and attempt to devour you, then say, thy sting o death is sin, and Christ my husband hath fully vanquished sin, and so deprived thee of thy sting, and therefore do I not fear any hurt that thou, o death, canst do unto me! And thus you may triumph, with the Apostle, saying, Thanks be to God, 1 Cor. 15.56, 57 who hath given me victory through my Lord jesus Christ. And thus have I also declared unto you how Christ in the fullness of time▪ performed that which God before all time purposed, and in time promised, touching the helping and delivering of fallen mankind: and so have I also done with the law of faith. Nom. Then, Sir, I pray you proceed to speak of the law of Christ, and first let us hear what the law of Christ is? The law of Christ in regard of substance and matter is all one with the law of works, or covenant of works, which matter is scattered through the whole Bible, and summed up in the Decalogue, or ten commandments, Boultons' true bounds, p. 7●. commonly called the Moral Law; containing such things as are agreeable to the mind and will of God, to wit, piety towards God, Pag. 74. charity towards our Neighbour, and sobriety towards ourselves, & therefore was it given of God to be a true and eternal rule of righteousness, for all men of all Nations and at all times; Basting Cat. pag. 9 so that Evangelicall grace directs a man to no other obedience then that whereof the law of the ten commandments is to be the rule. Reynolds use of the Law, pag. 388. Nom. But yet, Sir, I conceive, that though (as you say) the law of Christ in regard of substance and matter be all one with the law of works, yet their forms do differ. Evan. True indeed, for (as you have heard) the law of works speaketh on this wise, do this and thou shalt live, and if thou do it not, thou shalt die the death: but the law of Christ speaketh on this wise, And when I passed by thee, Ezek. 16.6. and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood live, And whosoever liveth and believeth in me shall never die: john 6.26. Be ye therefore followers of God as dear children, Ephes. 5.1. and walk in love, as Christ hath loved us: And if ye love me, keep my commandments: john 14.15. Psal. 89.31, 32, 33. And if they break my statutes, and keep not my commandments, then will I visit their transgressions with the rod, and their iniquity with stripes: Nevertheless, my loving kindness will I not utterly take away from him, nor suffer my faithfulness to fail. Thus you see that both these laws agree, in saying, (do this) but here is the difference, The one saith, do this and live, and the other saith, (live and do this) the one saith, do this for life; the other saith, do this from life: the one saith, If thou do it not, thou shalt die, the other saith, If thou do it not, I will chastise thee with the rod; the one is to be delivered by God as he is a creator out of Christ, only to such as are out of Christ; the other is to be delivered by God as▪ he is a Redeemer in Christ, only to such as are in Christ: Wherefore, Neighbour Neophytus, seeth that you are now in Christ, beware you receive not the ten commandments at the hands of God out of Christ, nor yet at the hands of Moses, but only at the hands of Christ, and so shall you be sure to receive them as the law of Christ. Nom. But, Sir, may not God out of Christ deliver the ten commandments as the law of Christ. Evan. O no! for God out of Christ stands in relation to man according to the tenor of the law as it is the covenant of works, and therefore can speak to man upon no other terms then the terms of that covenant. Nom. But, Sir, why may not believers amongst the Gentiles receive the ten commandments as a rule of life, at the hands of Moses, as well as the believers amongst the Jews did. Evan. For answer hereunto I pray you consider, that the ten commandments, were the substance of the law of nature, engraven in the heart of man in innocency; Boultons' true bounds, pag. 77 and the express Idea, or representation of Gods own Image; even a beam of his own holiness: and so they were to have been a rule of life to him and his posterity (not being then the covenant of works) and then after they were become the covenant of works, Perkius on Gal. 4.5. alleged by Doctor Taylor, Regu● vitae. pag. 21 and broken by the first Adam, and kept by the second Adam, then as they were not the covenant of works; and were made known to Adam and the rest of the believing Fathers by Visions and Revelations; they became a rule of life to them until the time of Moses, and as they were delivered by Moses, unto the believing Jews from the Ark, and so as from Christ, they were a rule of life to them until the time of Christ's coming in the flesh, and since Christ's coming in the flesh they have been, and are to be a rule of life both to believing Jews and believing Gentiles, not as they are delivered by Moses, but as they are delivered by Christ, for when Christ the Son comes & speaks himself, than Moses the servant must keep silence, according as Moses himself foretold, (saying) A Prophet shall the Lord your God raise up unto you, Acts 3.22. of your brethren like unto me, him shall you hear in all things which he shall say unto you: and therefore when the Disciples seemed to desire to hear Moses and Elias to speak on the Mountain Tabor, they were presently taken away, and a voice came out of the cloud saying, This is my beloved Son in whom I am well pleased, Matth. 17.4, 5. hear him, as if the Lord had said, you are not now to hear either Moses or Elias, but my well beloved Son, and therefore I say unto you, hear him: Col. 3.16, 17. And is it not said, Heb. 1.1. That in these last day's God hath spoken to us by his Son, And doth not the Apostle say, Let the Word of Christ dwell in you richly, and whatsoever you do, in word or deed, do all in the name of our Lord Jesus Christ, the wife must be subject unto the husband as unto CHRIST, Verse 18. the child must yield obedience to his parents as unto Christ, Verse 20. and the believing servant must do his Master's business as Christ's business: for saith the Apostle, ye serve the Lord Christ, yea, saith he to the Galathians, Ephes. 5.6. Gal. 6.2. bear ye one another's burden, and so fulfil the Law of Christ. Ant. Sir, I like it very well, that you say Christ should be a Christians teacher, and not Moses, but yet I question whether the ten commandments may be called the Law of Christ, for where can you find them repeated either by our Saviour or his Apostles in the whole New Testament. Evan. Though we find not that they are repeated in such a method as they are set down in Exodus and Deuteronomie, yet so long as we find that Christ and his Apostles did require & command those things that are therein commanded, and reprove and condemn those things that are therein forbidden, and that both by their lives and doctrines, it is sufficient to prove them to be the Law of Christ. Ant. I think, indeed, they have done so touching some of the commandments, but not touching all. Evan. Because you say so, I entreat you to consider. First, whether the true knowledge of God required, John 3.19. and the want of it condemned 2 Thes. 1.8. and the true love of God required, Matth. 22.37. and the want of it reproved, John 5.42. and the true fear of God required, 1 Pet. 2.17. Heb. 12.28. and the want of it condemned, Rom. 3.18. And the true trusting in God required, and the trusting in the creature forbidden; 2 Cor. 1.9. 1 Tim. 6.17. be not the substance of the first commandment. And consider, secondly, whether the hearing and reading of God's word commended, John 5.47. Revel. 1.3. and prayer required, Rom. 12.12. 1 Thes. 5.17. and singing of Psalms required, Col. 3.16. James 5.13. and whether Idolatry forbidden, 1 Cor. 10.14, 1 John 5.21. be not the substance of the second commandment. And consider, thirdly, whether worshipping of God in vain, condemned, Matth. 15.9. and using vain repetitions in prayer forbidden, Matth. 6.7. and hearing of the word only, and not doing forbidden, James 1.22. and whether worshipping God in spirit and truth commanded, John 4.24. and praying with the spirit, and with understanding also, and singing with the spirit, and with understanding also commended, 1 Cor. 14.15. and taking heed what we hear, commanded, Mark 4, 24. be not the substance of the third commandment. Consider, fourthly, whether Christ's rising ●rom the dead the first day of the week, Mar. 6.2.9. the Disciples assembling, and Christ's appearing unto them two several first days of ●he week, John 20.19, 26. And the Disciples coming together, and breaking bread, and ●reaching afterwards on that day, Acts 20.7. ● Cor. 16.2. and john's being in the spirit on ●he Lords day: I say, consider, whether these ●hings do not prove that the first day of the week is to be kept as the Christians Sabbath. Consider, fifthly, whether the Apostles saying, Children obey your parents in the Lord, for this is right: Honour thy Father ●nd thy Mother, which is the first commandment with the promise, Ephes. 6.12. And ●ll those other exhortations given by him, ●nd the Apostle Peter, both to inferiors and superiors to do their duties either to other, Ephes. 5.22, 25. Ephes. 6.4, 5, 9 Col. 3.18.19, ●0, 21, 22, Titus 3.1. 1 Pet. 3.1. 1 Pet. 2.18. ● say, consider, whether all these places do not prove that the duties of the fifth commandment, are required in the new Testament. Here you see are five of the ten commandments, and as for the other five, the Apostle reckons them up all together, saying; Thou shalt not commit adultery, thou shalt not kill, Rom. 14.9. thou shalt not steal, thou shalt not bear false witness, thou shalt not covet: now judge you whether the ten commandments be not repeated in the new Testamenr, and so consequently whether they be not the law of Christ, and whether a believer be not under the law to Christ, or in the law through Christ, as the Apostles phrase is, 1 Cor. 9.21. Ant. But yet, Sir, as I remember both Luther and Calvin do speak; as though a believer were so quite freed from the law by Christ, as that he need not make any conscience at all of yielding obedience to it. Evan. I know right well that Luther saith, the conscience hath nothing to do with the law or works; On Gal. p. 59 and that Calvin saith, the consciences of the faithful, when the affiance of their justification before God is to be sought, must raise and advance themselves above the Law; Institut. p. 403. and forget the whole righteousness of the Law, and lay aside all thinking upon works. Now for the true understanding of these two worthy servants of Christ, two things are to be concluded: First, that when they speak thus of the law, it is evident they mean only in the case of justification; secondly, that when the conscience hath to do with the law in the case of justification it hath to do with it only as it is the covenant of works, for as the law is the Law of Christ, it neither justifies nor condemns, and so if you understand it of the Law, as it is the Covenant of works, according to their meaning, than it is most true that they say, for why should a man let the Law come into his conscience, that is, why should a man make any conscience of doing the Law, to be justified thereby, considering it is a thing impossible, nay, what need hath a man to make conscience of doing the law to be justified thereby, when he knows he is already justified another way, nay, what need hath a man to make conscience of doing that law that is dead to him, and he to it: hath a woman any need to make any conscience of doing her duty to her husband when he is dead, nay, when she herself is dead also, or hath a debtor any need to make any conscience of paying that debt which is already fully discharged by his surety, will any man be afraid of that obligation which is made void, the seal torn off, Boultons' true bounds, pag. 31 the writing defaced, nay, not only canceled and crossed, but torn in pieces; I remember the Apostle saith, That if the sacrifices which were offered in the Old Testament, Heb. 10.1, 2. could have made the comers thereunto perfect, and have purged the worshippers, than should they have had no more conscience of sins, that is, their conscience would not have accused them of being guilty of sins, now the blond of Christ hath purged the conscience of a believer from all his sins, Chap. 9.14. as they are transgressions against the covenant of works, and therefore what needs his conscience be troubled about that covenant, but now I pray you observe and take notice, that although Luther and Calvin do thus exempt a believer from the Law in the case of justification, and as it is the law or covenant of works, yet do they not so out of the case of justification, and as it is the Law of Christ. For thus saith Luther, out of the matter of justification, On Gal. p. 182. we ought with Paul, to think reverently of the Law, to commend it highly, Rom. 7.12, 14. to call it holy, righteous, just, good, spiritual and divine; yea, out of the case of justification we ought to make a God of it: And in another place, saith he, there is a civil righteousness and a ceremonial righteousness, On Gal. p. 5. yea, and besides these, there is another righteousness, which is the righteousness of the Law, or of the ten commrndements, which Moses teacheth, this also we teach after the doctrine of faith. And in a third place, he having showed that believers through Christ are far above the Law (adds) howbeit, Chos. Sermon, pag. 103. I will not deny but that Moses showeth to them their duties, in which respect they are to be admonished and urged, wherefore such doctrines and admonitions, aught to be among Christians, as it is certain there was among the Apostles, whereby every man may be admonished of his estate and office. And Calvin having said (as I told you before) that Christians in the case of justification, must raise and advance themselves above the law, (adds) neither can any man thereby gather, that the law is superfluous to the faithful, whom notwithstanding it doth not cease to teach, exhort, and prick forward to goodness, although before God's Judgement seat it hath no place in their conscience. Ant. But, Sir, if I forget not, Musculus saith, that the law is utterly abrogated. Evan. Indeed, Musculus speaking of the ten commandments saith, if they be weak, if they be the letter, if they do work transgression, anger, curse, and death; Com. Places fol. English, 119, 120. and if Christ by the law of the spirit of life delivered them that believed in him, from the law of the letter which was weak to justify, and strong to condemn, and from curse being made a curse for us, surely they be abrogated. Now this is most certain, that the ten commandments do no way work transgression, anger, curse & death; but only as they are the covenant of works, neither hath Christ delivered believers, any otherwise from them then as they are the covenant of works, and therefore we may assuredly conclude, that they are no otherwise abrogated then as they are the covenant of works: Neither did Musculus intend any otherwise, for, saith he, in the words following it must not be understood, that the points of the substance of Moses covenant, are utterly brought to nothing, God forbid, for a Christian man is not at liberty to do those things that are ungodly and wicked, and if the doing of those things which the law forbids do not displease Christ, if they be not much different yea, contrary, if they be not repugnant to the righteousness which we received of him: let it be lawful for a christian man to do them, or else not, but a Christian man doing against those things which be commanded in the Decalogue, doth sin more outrageously, than he that should so do being under the law, so far off is he from being free from those things that be there commanded: Wherefore friend Antinomista, if either you or any man else, shall under a pretence of your being in Christ, exempt yourselves from being under the law of the ten commandements, as they are the law of Christ, I tell you truly, it is a shrewd sign you are not yet in Christ, for if you were, than Christ were in you, & if Christ were in you then would he govern you, and you would be subject unto him; I am sure, the Prophet Isaiah tells us, Isai. 33.22. that the same Lord who is our Saviour, is also our King and Lawgiver: & truly he will not be Jesus, a Saviour to any but only to those unto whom he is Christ a Lord; for the very truth is whersoever he is jesus a Saviour, he is also Christ a Lord: & therefore, I beseech you, examine yourself, whether he be so to you or no? Ant. Why then, Sir, it seemeth that you stand upon marks and signs? Evan. Yea, indeed, I stand so much upon marks and signs, that I say unto you in the words of the Apostle John, 1 john 3.10. in this the children of God are manifest, and the children of the Devil: whosoever doth not righteousness is not of God; for, saith Luther, he that is truly baptised, is become a new man, and hath a new nature, Chos. Sermon, pag. 142. and is endued with new dispositions, and loveth, liveth, speaketh and doth far otherwise then he was wont or could do before: For saith godly tindal, God worketh with his word, tindal Parab. wicked Mam. pag. 65.66. and in his word, and bringeth faith into the hearts of his elect, and looseth the heart from sin, and knitteth it to God, and giveth him power to do that which was before impossible for him to do, and turneth him into a new nature. And therefore, saith Luther, in another place, here in works are to be extolled and commended in that they are fruits and signs of faith, Chos. Sermon, pag. 197. and therefore he that hath not regard how he leadeth his life, that he may stop the mouths of all blamers ●nd accusers, and clear himself before all, and testify that he hath, lived, spoken, and done well, is not yet a Christian, how then saith tindal, again, dare any man think that God's favour is on him, Parab. wicked Mam. pag. 68 and God's Spirit within him, when he feeleth not the working of his spirit, nor himself disposed to any good thing. Ant. But by your favour, Sir, I am persuaded that many a man deceives his own soul by these marks and signs. Evan. Indeed, I must confess, with Master Boulton, Discourse of true happiness, pag. 35. and Master Dyke, that in these times of Christianity, a reprobate may make a glorious profession of the Gospel, and perform all duties and exercises of Religion, On the heart, pag. 111. and that in outward appearance, with as great spirit and zeal as a true believer, yea, he may be made partaker of some measure of inward illumination, and have a shadow of true regeneration, there being no grace effectually wrought in the faithful, a resemblance whereof may not be found in the unregenerate, and therefore I say if any man pitch upon the sign without the thing signified by the sign, that is, if he pitch upon his graces (or gifts rather) and duties, and conclude assurance from them, as they are in him and come from him without having reference to Jesus Christ as the root and fountain of them, then are they deceitful marks and signs, but if he look upon them with reference to Jesus Christ, then are they not deceitful, but true evidences and demonstrations of faith in Christ, and this a man doth when he looks upon his outward actions, as flowing from the inward actions of his mind, and upon the inward actions of his mind, as flowing from the habits of grace within him, and upon the habits of grace within him, as flowing from his justification, and upon his justification, as flowing from his faith, and upon his faith, as given by, and embracing Jesus Christ, thus I say, if he rests not till he come to Christ, his marks and signs are not deceitful but true. Ant. But, Sir, if an unbeliever may have a resemblance of every grace that is wrought in a believer, than it must needs be a hard matter to find out the difference, and therefore, I conceive, it is best for a man not to trouble himself at all about marks and signs. Evan. Give me leave to deal plainly with you, in telling you, that although we cannot say every one that hath a form of godliness hath also the power of godliness, yet we may truly say, that he who hath not the form of godliness hath not the power of godliness, for though all be not gold that glistereth; yet all gold doth glister: and therefore I tell you truly, if you have no regard to make the Law of Christ your rule, by endeavouring to do what is required in the ten Commandments, and to avoid what is there forbidden, it is a very evil sign, and therefore I pray you consider of it. Ant. But, Sir, You know the Lord hath promised to write his Law in a believers heart, and to give him his Spirit to lead him into all truth, and therefore he hath no need of the Law written with paper and ink, to be a rule of life to him, neither hath he any need to endeavour to be obedient thereunto as you say. Evan. Indeed, saith Luther, the matter would even so fare as you say, if we were perfectly and altogether the inward and spiritual men, Christian Liberty, p. 39 which cannot be in any wise before the last day, at the rising again of the dead, so long as we be clothed with this mortal flesh, we do but begin and proceed onwards in our course towards perfection, which will be consummated in the life to come, and for this cause, the Apostle Rom. 8. dorh call this the first fruits of the spirit which we do enjoy in this life, the truth and fullness of which we shall receive in the life to come, and therefore saith he (in another place) it is necessary so to preach to them, Chos. Sermon, pag. 246. that have received the doctrine of faith that they might be stirred up to go on in good life which they have embraced, Pag. 297. and that they suffer not themselves to be overcome, by the assaults of the raging flesh; for we will not so presume of the doctrine of faith, as if that being had, every man might do what he listed, no, we must earnestly endeavour ourselves that we may be without blame, and when we cannot attain thereunto we must fly to prayer, and say before God and man, forgive us our trespasses: And saith Calvin, Instit. pag. 162. one proper use and end of the Law concerning the faithful, in whose hearts liveth and reigneth the Spirit of God. for although, they have the Law written and engraven in their hearts by the finger of God, yet is the Law to them a very good means whereby they may daily better and more assuredly learn what is the will of the Lord, and let none of us exempt himself from rhiss need, for no man hath hitherto atteined to so great wisdom, but that he hath need to be daily instructed by the Law, and herein Christ differeth from us, that the Father hath poured out upon him the infinite abundance of his Spirit; Calvin on john 3.34. but whatsoever we do receive it is so by measure that we have need one of another: now mind it I pray you, if believers have the Spirit but in measure, and know but in part, then have they the Law written in their hearts but in measure and in part, 1 Cor. 13 9 and if they have the law written in their hearts, but in measure and in part, then have they not a perfect rule within them, and if they have not a perfect rule within them, then have they need to have a rule without them, and therefore doubtless the strongest believer of us all had need to hearken to the advice of godly tindal, who saith, seek the Word of God in all things, In his works, pag. 86. and without the Word of God do nothing: and saith another godly and Evangelicall Writer, my brethren, let us do our whole endeavour to do the will of God, as it becometh good children, and beware that we sin not as near as we can. Ant. Well, Sir, I cannot tell what to say, Benefit of Christ's death, pag. 85. but (me thinks) when a man is perfectly justified by faith, it is a very needless thing for him to endeavour to keep the law, and to do good works. Evan. I remember Luther saith, that in his time there were some that did reason after the like manner, if faith say, they do accomplish all things, and if faith be only and alone sufficient unto righteousness, Christian Liberty, p. 39 to what end then are we commanded to do good deeds; we may go play us then, and work no working at all: to whom he makes an answer, saying, (not so ye ungodly not so) And there were others that said, If the law do not justify, then is it in vain and of none effect; On Gal. p. 150. yet is it not therefore true (saith he) for like as this consequence is nothing worth, money doth not justify, or make a man righteous, therefore it is unprofitable: the eyes do not justify, therefore they must be plucked out, the hands make not a man righteous, therefore they must be cut off, so is this nought also; the law doth not justify, therefore it is unprofitable, we do not therefore destroy and condemn the law, because we say it doth not justify, but we say with Paul, the law is good, if a man do rightly use it, 1 Tim. 1.8. and that this is a faithful saying: That they which have believed in God might be careful to maintain good works, Titus 3.8. these things are good and profitable unto men. Neo. Truly, Sir, for mine own part I do much marvel, that this my friend Antinomista, should be so confident of his faith in Christ, and yet so little regard holiness of life and keeping of Christ's commandments, as it seems he doth: for I give the Lord thanks, I do now in some small measure believe that I am by Christ freely and fully justified, and acquitted from all my sins: and therefore have no need either to eschew evil or do good for fear of punishment, or hope of reward, and yet (me thinks) I find my heart more willing and desirous to do what the Lord commands, and to avoid what he forbids then ever it was before I did thus believe, surely, Sir, I do perceive that faith in Christ is no hindrance to holiness of life, as I once thought it was. Evan. Neighbour Neophytus, if our friend Antinomista, do content himself with a mere Gospel's knowledge, in a notionary way, and have run out to fetch in notions from Christ, and yet is not fetched in by the power of Christ, let us pity him & pray for him, and in the mean time, I pray you know that true faith in Christ is so far from being a hindrance from holiness of life and good works, that it is the only furtherance, for only by faith in Christ, a man is enabled to exercise all Christian graces a-right, and to perform all Christian duties a-right, which before he could not. As for example, before a man believe God's love to him in Christ, though he may have a kind of love to God, as he is his creator and preserver; and gives him many good things for this present life: yet if God do but open his eyes to see what condition his soul is in; that is, if he do but let him see that relation that is betwixt God and him, according to the tenor of the conant of works, than he conceives of him as an angry Judge, armed with justice against him, and must be pacified by the works of the law, whereunto he finds his nature opposite and contrary; and therefore he hates both God and his law, and doth secretly wish and desire there were neither God nor law, and though God should now give unto him never so many temporal blessings, yet could he not love him: for what malefactor could love that Judge or his law from whom he expects the sentence of condemnation? though he should feast him at his table, with never so many dainties; But after that the kindness and love of God his Saviour hath appeared, not by works of righteousness that he hath done, Titus 3 4, 5. but according to his mercy he saved him, that is, when as by the eye of faith he sees himself to stand in relation to God, according to the tenor of the covenant of grace, than he conceives of God, as a most merciful and loving Father to him in Christ, that hath freely pardoned ●nd forgiven him all his sins, and quite released him from the covenant of works; and by this means, the love of God is shed abroad in his hart through the Holy Ghost, Rom. 5.5. which is given to him, and then he loves God, 1 john 4.19. because he first loved him: for as a man seeth and feeleth by faith the love and favour of God towards him in Christ his Son, so doth he love again both God and his law: and indeed it is impossible for any man to love God, Dyke on Repentance. p. 9 till by faith he know himself loved of God. Secondly, though a man before he believe God's love to him in Christ, may have a great measure of legal humiliation, compunction, sorrow and grief, and be brought down (as it were) to the very gate of hell, and feel the very flashings of hell fire in his conscience for his sins; yet is it not because he hath thereby offended God, but rather because he hath thereby offended himself, that is, because he hath thereby brought himself into the danger of eternal death and condemnation: but when once he believes the love of God to him in Christ, in pardoning his iniquity, and passing by his transgression, than he sorrows & grieves for the offence of God by the sin, reasoning thus with himself, and is it so indeed, hath the Lord given his own Son to death for me, who hath been such a vile, sinful wretch, and hath Christ borne all my sins? Dyke of Repentance, p. 21 and was he wounded for my transgressions? o than the working of his bowels! the stirring of his affections, the melting and relenting of his repenting heart, than he remembers his own evil ways, Ezek. 36.31. and his doings that were not good, and loathes himself in his own eyes, Zach. 12. 1●. for all his abominations, and looking upon Christ whom he hath pierced, he mourns bitterly for him, as one mourneth for his only son, thus when faith hath bathed a man's heart in the blood of Christ, it is so mollified that it quickly dissolves into the tears of godly sorrow, so that if Christ do but turn and look upon him, o then with Peter, he goes out and weeps bitterly! and this is true gospel mourning, and this is right evangelical repenting Thirdly, Though before a man do truly believe in Christ, he may so reform his life and amend his ways, that as touching the righteousness which is of the Law, he may be with the Apostle blameless, Phil. 3.6. yet being under the covenant of works, all the obedience that he yields to the Law, all his leaving of sin and performance of duties, all his avoiding of what the law forbids, and all his doing of what the law commands, is begotten by the law of works, of Hagar the bondwoman, by the force of self-love, and so indeed they are the fruit and works of a bond-servant that is moved and constrained to do all that he● doth for fear of punishment and hope of reward: For, saith Luther, The Law given on mount Sinai, On Gal. p. 218. which the Arabians call Agar, begeteth none but servants, and so indeed, all that such a man doth is but hypocrisy, for he pretends the serving of God, whereas indeed he intends the serving of himself, and how can he do otherwise? for whilst he wants faith he wants all things He is an empty vine, Hosea 10: 1. and therefore must needs, bring forth fruit unto himself, till a man be served himself, he will not serve the Lord Christ; nay, whilst he wants faith, he wants the love of Christ, and therefore, he lives not to Christ but to himself, because he loved himself: And hence surely we may conceive it is that Doctor Preston saith, all that a man doth, Of Love, p. 19 and not out of love is out of hypocrisy, wheresoever love is not, there is nothing but hypocrisy in such a man's heart. But when a man through the hearing of faith receives the Spirit of Christ, Gal. 3.2. that spirit, according to the measure of faith, writes the lively law of love in his heart, (as tindal sweetly saith) whereby he is enabled to work freely and of his own accord without the coaction or compulsion of the Law, for that love, wherewith Christ, or God in Christ, hath loved him, and which by faith is apprehended of him, will constrain him to do so according to that of the Apostle, the love of Christ constraineth us, that is, 2 Cor. 5.14. Doctor Preston of Love, pag. 29. it will make him to do so whether he will or no, he cannot choose but do it, I tell you truly, answerably as the love of Christ is shed abroad in the heart of any man, it is such a strong impulsion, that it carries him on to serve and please the Lord in all things, according to the saying of an evangelical man: The will and affection of a believer, according to the measure of faith, Towns Assertion of Grace, pag. 131. and the spirit received sweetly quickens and bends to choose, affect and delight in what ever was good and acceptable to God or man, the Spirit freely and cheerfully moving and inclining him to keep the law without fear of hell, or hope of heaven, Pag. 138. for a christian man, saith sweet tindal, worketh only because it is the will of his Father, for after that he is overcome with love and kindness, he seeks to do the will of God, Pathway to holy Scripture, pag. 383. which indeed is a christian man's nature, and what he doth, he doth it freely, after the example of Christ as a natural son, ask him why he doth such a thing, why, saith he, It is the will of my Father▪ and I do it that I may please him, for indeed love desireth no wages, it is wages enough to itself, it hath sweetness enough in itself, it desires no addition, Doctor Preston of Love, pag. 28. it pays his own wages, and therefore it is the true child like, obedience being begotten by faith of Saraah the freewoman, by the force of God's love, and so it is indeed the only true, and sincere obedience, for, saith Doctor Preston, to do a thing in love, is to do it in sincerity, and indeed there is no other def●inition of sincerity, that is the best way to know it by. Evan. But stay, Sir, I pray you, would you not have believers to eschew evil and do good for fear of hell, or hope of heaven. Evan. No indeed, I would not have any believer to do either the one or the other, for so far forth as they do so, their obedience is but slavish, and therefore, though when they were first awaked & convinced of their misery and set foot forward to go on in the way of life, they with the prodigal would be hired servants yet when by the eye of faith, they see the mercy and indulgence of their heavenly Father in Christ running to meet them and embrace them, I would have them with him to talk no more of being hired servants, I would have them so to wrestle against doubting, and so to exercise their faith, as to believe, that they are by Christ delivered from the hands of all their enemy's, both the Law, sin, wrath, death, ●he devil and hell; Luke 1.74, 75· that they may serve the Lord without fear, in holiness and righteousness all the days of their lives, I would ●ave them so to believe God's love to them ● Christ; as that thereby they may be constrained to obedience. Nom. But, Sir, you know that our Saviour saith, Fear him that is able to destroy ●oth soul and body in hell: Matth. 10.28. And the Apostle ●yth, We shall receive of the Lord, Col. 3.24. the reward 〈◊〉 the inheritance, & is it not said, that Moses ●ad respect unto the recompense of reward. Heb. 11.26. Evan. Surely, the intent of our blessed ●aviour in that first Scripture, is to teach all ●elievers, that when God commands one 〈◊〉, and man another; they should obey ●od, and not man: rather than to exhort ●●em to eschew evil for fear of Hell. And as for those other Scriptures by you alleged, if you mean reward, and the means 〈◊〉 obtain that reward in the Scripture sense, 〈◊〉 it is another matter, but I had thought, 〈◊〉 had meant in our common sense, and not 〈◊〉 the Scripture sense. Nom. Why, Sir, I pray you what difference is there, betwixt reward and the means to obtain the reward in our common sense, and in the Scripture sense. Evan. Why, reward in our common sense, is that which is conceived to come from God, or to be given by God, which is, a fancying of Heaven under carnal notions, beholding it as a place where there is freedom from all misery and fullness of all pleasures and happiness, and to be obtained by our own works and doings. But reward in the Scripture sense, is not so much, that which comes from God, or is given by God; as that which lies in God: even the full fruition of God himself in Christ. Gen. 15.1. I am, saith God to Abraham, thy shield and thy exceeding great reward: Psal. 73.25. And whom have I in heaven but thee, saith David, And there is none upon earth that I desire besides thee, Psal. 17.15. and I shall be satisfied, when I awake with thy likeness. And the means to obtain this reward is not by doing, but by believing: even by drawing near with a true heart in the full assurance of faith, Heb. 10.22. and so, indeed, it is given freely: And therefore, you are not to conceive of that reward which the Scripture speaks of, as if it were the wages of a servant, but as it is the inheritance of sons, and when the Scripture seemeth to induce believers to obedience, by promising this reward; you are to conceive, that the Lord speaketh to believers, as a father doth to his young son, do this or that, and then I will love thee, whereas we know, tindal Parab. wicked Mam. pag. 89. 1 john 4.19. that the father loveth the son first, and so doth God; and therefore this is the voice of believers, We love him, because he first loved us, the Lord doth pay them, or at least giveth them a sure earnest of their wages before he bid them work, and therefore the contest of a believer, (according to the measure of his faith) is not what will God give me, but what shall I give God; What shall I render unto the Lord, Psal. 16.12. for all his goodness, for thy loving kindness is before mine eyes, Psal. 26.3. and I have walked in thy truth. Nom. Then, Sir, it seems, that holiness of life and good works, are not the cause of eternal happiness, but only the way thither. Evan. Do you not remember that our Lord Jesus himself saith, I am the way, john 14.6. the truth, and the life: And doth not the Apostle say to the believing Colossians, Col. 2.6. Elton on the Text. As ye have received Jesus Christ the Lord, so walk in him, that is: As you have received him by faith, so go on in your faith, and by his power walk in his Commandments; so that good works (as I conceive) may rather be called a believers walking in the way to eternal happiness, than the way itself, but however this we may assuredly conclude; that the sum and substance both of the way, and walking in the way consist in the receiving of Jesus Christ by faith, and in yielding obedience to his law, according to the measure of that receiving. Neo. Sir, I am persuaded, that through my neighbour Nomistas' ask you these questions, you have been interrupted in your discourse, in showing how faith doth enable a man to exercise his christian graces, and perform his christian duties aright: And therefore I pray you go on. Evan. What should I say more? for the time would fail me to tell, how that according to the measure of any man's faith, is his true peace of conscience, for saith the Apostle, Rom. 5.1. being justified by faith we have peace with God: yea, saith the Prophet Isaiah, Thou wilt keep him in perfect peace, Isai. 26.3. whose mind is stayed on thee; because he trusteth in thee, here there is a sure and true grounded peace: therefore it is of faith, saith the Apostle, that it might be by grace, Rom. 4.16. and that the promise might be sure to all the seed: and answerably to a man's believing, that he is justified fully by God's grace through that redemption that is in Jesus Christ, Rom. 3.24. is his true humility of spirit, so that although he be endued with excellent gifts and graces, and though he perform never so many duties, he denies himself in all, he doth not make them as ladders for him to ascend up into Heaven by: But desires to be found in Christ, not having his own righteousness which is of the law, Phil. 3.9. but that which is through the faith of Christ, he doth not think himself to be one step nearer to Heaven for all his works and performances; and if he hear any man praise him for his gifts and graces, he will not conceit that he hath obtained the same by his own industry and pains taking, as some men have proudly thought, neither will he speak it out as some have done, saying, these gifts and graces have cost me something, I have taken much pains to obtain them, but he saith, Not I, but by the grace of God, 1 Cor. 15.10. I am that I am, and not I, but the grace of God that was with me: And if he behold an ignorant man, or a wicked liver, he will not call him carnal wretch, or profane fellow; nor say, stand by thyself, come not near to me, Isai. 65.6. for I am holier than thou (as some have said) but he pitieth such a man, and prays for him, and in his heart he saith, concerning himself, who maketh thee to differ: 1 Cor. 4.7. And what hast thou, that thou hast not received? And thus I might go on and show you how according to any man's faith is his true joy in God, and his true thankfulness to God, and his patience in all troubles and afflictions, and his contentedness in any condition, and his willingness to suffer, and his cheerfulness in suffering, and his contentedness to part with any earthly thing, yea, according to any man's faith is his ability to pray aright, Rom. 11.14. to hear or read the Word of God aright, to receive the Sacrament with profit and comfort, and to do any duty either to God or man after a right manner, Heb. 4.2. and to a right end, yea, according to the measure of any man's faith is his love to Christ, and so to man for Christ's sake, and so consequently, his readiness and willingness to forgive an injury, yea, to forgive an enemy, and to do good to them that hate him, and the more faith any man hath, the less love he hath to the world, or the things that are in the world, to conclude, the greater any man's faith is, the more fitter he is to die, and the more willing he is to die. Neo. Well, Sir, now I do perceive that faith is a most excellent grace, and happy is that man that hath a great measure of it. Evan. The truth is, faith is the chief grace that Christians are to be exhorted to get and exercise, and therefore when the people asked our Lord Christ what they should do to work the work of God, he answered and said, this is the work of God, That ye believe on him, john 6.29. whom he hath sent speaking, as if there were no other duty at all required but only believing, for indeed, to say as the thing is, believing includeth all other duties in it, and they spring all from it, and therefore, saith one, Preach Faith, and preach all: Whilst I bid man believe saith learned Rollock, I bid him do all good things: for, saith Doctor Preston, Rollock on john. truth of belief will bring forth truth of holiness: if a man believe, works of sanctification will follow, for faith draws after it, inherent righteousness and sanctification, wherefore (saith he) if a man will go about this great work to change his life to get victory over any sin▪ that it may not have dominion over him, I cannot certainly direct you in what page to find all this, because the several Impressions do alter the pages, but in that Book where I had it, is in p. 330.340, 344, 346. to have his conscience purged from dead works, and to be made partaker of the divine nature, let him not go about it as a moral man, that is, let him not consider what Commandments there are, what the rectitude is which the Law requires, and how to bring his heart to it, but let him go about it as a Christian, that is, let him believe the promise of pardon in the blood of Christ, and the very believing the promise, will be able to cleanse his heart from dead works. Neo. But I pray you, Sir, whence hath faith its power and virtue to do all this? Evan. Even from our Lord Jesus Christ for faith doth engraft a man, who is by nature a wild olive branch, into Christ as into the natural olive, and fetcheth sap from the root Christ, Wards life of Faith, p. 6, 7, 8 74, 75. and thereby makes the tree bring forth fruit in its kind, yea, faith fetcheth a supernatural efficacy from the death and life of Christ, by virtue whereof it metamorphoseth the heart of a believer, and creates and infuseth into him new principles of actions, so that what a treasure of all graces Christ hath stored up in him, faith dreyneth and draweth them out to the use of a believer, being as a conduit cock, that watereth all the herbs in the garden, yea, faith doth apply the blood of Christ to a believers heart, and the blood of Christ hath in it, not only a power to wash from the guilt of sin, but to cleanse and purge likewise from the power and slain of sin, and therefore saith, godly Hooker, if you would have grace, you must first of all get faith, and that will bring all the rest, Poor doubting Christian, Pag. 159. let faith go to Christ and there is meekness, patience, humility and wisdom, and faith will fetch all them to the soul, therefore saith he, you must not look for sanctification, Pag. 154. till you come to Christ in vocation. Nom. Truly, Sir, I do now plainly see that I have been deceived, and have gone a wrong way to work, for I verily thought that holiness of life must go before faith, and so be the ground of it, and produce and bring it forth, whereas I do now plainly see that faith must go before, and so produce and bring forth holiness of life. Evan. I remember a man who was much enlightened in the knowledge of the Gospel, saith, there be many that think that as a man chooseth to serve a Prince, so men choose to serve God, so likewise they think, that as those who do best service, Barnardine Ochine in his Sermon of Predestination. do obtain most favour of their Lord, and as those that have lost it, the more they humble themselves, the sooner they recover it, even so they think the case stands betwixt God and them, whereas, saith he, it is not so but clean contrary, for he himself saith, Ye have not chosen me, but I have chosen you, john 15.16. and not for that we repent and humble ourselves, and do good works, he giveth us his grace, therefore we repent, humble ourselves, do good works, and become holy: the good thief on the cross was not illuminated because▪ he did confess Christ, but he did confess Christ because he was illuminated; for, saith Luther, the tree must first be, and then the fruit, for the apples make not the tree, but the tree maketh the apples, so faith first maketh the person, On Gal. p. 124. which afterwards bringeth forth works, therefore to do the Law without faith is to make the apples of wood, and earth without the tree, which is not to make apples but mere fantasies, wherefore neighbour Nomista, let me entreat you, that whereas before you have reform your life that you might believe, why now believe that you may reform your life, and do not any longer work to get an interest in Christ, but believe your interest in Christ, that so you may work, and then you will not make the change of your life the ground of your faith, as you have done, and as Master Culverwell saith, many do, In his Treatise of Faith, pag. 20. who being asked what caused them to believe, they answer, because they have truly repent, and changed their course of life. Ant: Sir, What think you of a Preacher, that in my hearing said, he durst not exhort nor persuade sinners to believe their sins were pardoned, before he saw their lives reform, for fear they should take more liberty to sin. Evan. Why, what should I say, but that I think, that Preacher was ignorant of the mystery of faith, for it is of the nature of sovereign waters which so wash off the corruption of the ulcer, Wards life of Faith, pag. 59 that they cool the heat and stay the spreading of the infection, and so by degrees heal the same: neither did he know that it is of the nature of cordials, which so comfort the heart and ease it, that they also expel the noxious humours, and strengthen nature against them. Ant. And I am acquainted with a professor, though, God knows, a very weak one, that saith, if he should believe before his life be reform▪ then he might believe and yet walk on in his sins, I pray you, Sir, what would you say to such a man? Evan. Why, I would say with Doctor Preston, let him if he can, believe truly, New covenant pag. 361. and do this, but it is impossible, let him believe, and the other will follow, truth of belief will bring forth truth of holiness, for who, if he ponder it well, can fear a fleshly licentiousness, where the believing soul is united and married to Christ, the law as it is the covenant of works, and Christ are set in opposition as two husbands to one wife successively, Towns Assertion of grace, pag. 142. whilst the Law was alive in the conscience, all the fruits were deadly, Rom. 7, 5. but Christ taking the same spouse to himself, the law being dead, by his quickening spirit doth make her fruitful to God, and so raiseth up seed to the former husband, for materially these are the works of the Law, though produced by the Spirit of Christ in the Gospel. Ant. And yet, Sir, I am verily persuaded that there be many both Preachers and professors in this City of the very same opinion that these two are of. Evan. The truth is, many Preachers stand upon the praise of some moral virtue, and do invaigh against some vice of the times, Wards life of Faith, pag. 19 more than upon pressing men to believe, but, saith a learned writer, it will be our condemnation, William's seven golden Candlesticks, p. 394 if we love darkness rather than light, and desire still to be groping in the twilight of morality, the precepts of moral men, then to walk in the true light of divinity, which is the doctrine of Jesus Christ, Wards life of Faith, p. 6, 7. and I pity the preposterous care and unhappy travail of many well affected, who study the practice of this and that virtue, neglecting this cardinal and radical virtue, as if a man should water all the tree and not the root, fain would they shine in patience, meekness, and zeal, and yet are not careful to establish & root themselves in faith which should maintain all the rest, and therefore all their labour hath been in vain, and to no purpose. Nom. Indeed, Sir, this which you have now said, I have found true by mine own experience, for I have laboured and endeavoured to get victory over some corruptions, as to overcome my dulness, and to perform duties with cheerfulness, and all in vain. Evan. And, no marvel, for to pray to meditate, to keep a Sabbath cheerfully, to have your conversation in Heaven, Wards life of Faith, p. 68, 69, 70. is as possible for you yourself to do as for Iron to swim, or for stones to ascend upwards; but yet nothing is impossible to faith, it can naturalise these things unto you, it can make a mole of the earth a soul of Heaven: wherefore, though you have tried all moral conclusions of proposing, promising, resolving, vowing, fasting, watching, and self-revenge; yet get you to Christ, and with the finger of faith, touch but the hem of his garment, and you shall feel virtue come from him for the curing of all your diseases: Wherefore, I beseech you, come out of yourself unto Jesus Christ, and apprehend him by faith, as (blessed be God) you see our Neighbour Neophytus hath done, and then shall you find the like loathing of sin, and love to the law of Christ as he now doth: yea, then shall you find your corruptions dying and decaying daily more and more, as I am confident, he shall. Neo. I but, Sir, shall I not have power quite to overcome all my corruptions, and to yield perfect obedience to the law of Christ, as the (Lord knows) I much desire? Evan. If you could believe perfectly, then should it be even according to to your desire, according to that of Luther, On Gal. p. 173. If we can perfectly apprehend Christ, then should we be free from sin: But (alas) whilst we are here, 1 Cor. 13.9. we know but in part, and so believe but in part; and so receive Christ but in part: and so consequently are holy but in part, witness James the just, including himself when he saith, In many things we sin all, james 3.2. and John the faithful and loving Disciple when he saith, If we say we have no sin, 1 john 1.4. we deceive ourselves, and the truth is not in us; yea, and witness Luther, when he saith a Christian man hath a body, in whose members, as Paul saith, sin dwelleth and warreth, Rom. 7.15. On Gal. p. 144. and albeit, he fall not into outward and gross sins, as murder, adultery, theft, and such like, yet is he not free from impatience, and murmuring against God, yea, saith he, I feel in myself, covetousness, lust, anger, pride and arrogancy, Wards Life of Faith. p. 149. also the fear of death, heaviness, hatred, murmuring, impenitency, so that you must not look to be quite without sin whilst thou remain in this life, yet this I dare promise you, that as you grow from faith to faith, Souls effectual calling. p. 610. so shall you grow from strength to strength in all other graces, wherefore saith godly Hooker, strengthen this grace of faith, and strengthen all; nourish this, and nourish all, so that if you can attain to a great measure of faith, you shall be sure to attain to a great measure of holiness, according to the saying of Doctor Preston, he that hath the strongest faith, New covenant pag. 144. he that believeth in the greatest degree, the promise of pardon and remission of sins; I dare boldly say, he hath the holiest heart, and the holiest life, And therefore I beseech you labour to grow strong in the faith of the Gospel. Phil. 1.27. Neo. O, Sir, I desire it with all my heart and therefore I pray you tell me what you would have me to do that I may grow more strong. Evan. Why surely the best advice and counsel that I can give you, is to exercise that faith which you have, and wrestle against doubtings, and be earnest with God in prayer for the increase of it: forasmuch, saith Luther, Chos. Sermon, pag. 72. as this gift is in the hands of God only, who bestoweth it when, and on whom he pleaseth, thou must resort unto him by prayer and say with the Apostles, Lord increase our faith, and you must also be diligent in hearing the word preached, Luke 17.5. for as faith cometh by hearing, so is it also increased by hearing, Rom. 19.17. and you must also read the word, and meditate upon the free and gracious promises of God, for the promise is the immortal seed, Poor doubting Christian, Pag. 148. whereby the spirit of Christ, begets and increaseth faith in the hearts of all his, and lastly, you must frequent the Sacrament of the Lords Supper, and receive it as often as conveniently you can. Ant. But by your favour, Sir, if faith be the gift of God, and he give it, when, and to whom he pleaseth, than I conceive that man's using such means will not procure any greater measure of it then God is pleased to give. Evan. I confess it is not the means that will either beget or increase faith, but it is the Spirit of God in the use of the means that doth it, so that as the means will not do it without the Spirit, neither will the Spirit do it without the means, where the means may be had, wherefore I pray you do not you hinder him from using the means. Neo. Sir, for mine own part, let him say what he will, I am resolved by the assistance of God, to be careful and diligent in the use of these means which you have now prescribed, that so by the increasing of my faith, I may be the better enabled to subject to the will of the Lord, and so walk as that I may please him, but yet I do perceive, that in regard of the imperfection of my faith, I shall not be able perfectly to apprehend Christ, and so consequently shall not be able to live without sin: therefore I pray you, Sir, tell me how you would have me to be affected, when I shall hereafter through frailty commit any sin. Evan. Before I can give you a true and full satisfactory answer to this your necessary question, I must entreat you to consider with me. First, that in Rom. 6.14. it is said concerning believers, Ye are not under the Law, but under grace: And in like manner, Rom. 1.6. it is said, But now we are delivered from the Law: And yet it is said concerning a believer, 1 Cor. 9.21. Being not without Law to God, but under the Law to Christ: And in like manner, Rom. 3.31. it is said, Do we then make void the Law through faith? God for bid, yea, by faith we establish the Law. Secondly, That in 1 John 3.6. It is said, That whosoever abideth in Christ sinneth not: and in like manner, ver. 9 Whosoever is born of God doth not commit sin. And yet it is said concerning such, 1 John 1.8. If we say we have no sin, we deceive ourselves, and the truth is not in us, and in like manner, Jam. 3.2. In many things we offend all. Thirdly, That in Numb. 23.21. It is said concerning believers, He (that is to say God) hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel, & in like manner, Cant. 4.7. It is said, behold, thou art all fair my love, and there is no spot in thee, And yet it is said, Prov. 5.21. as well concerning believers as others, that the ways of man are before the eyes of the Lord, and he pondereth all his goings, and in like manner, Heb. 4.13. All things are naked and open unto the eyes of him, with whom we have to do. Fourthly, That in Isai. 27.4. the Lord saith concerning believers, Anger is not in me, and in like manner, Isai. 54.9. it is said, As I have sworn that the waters of Noah shall no more go over the earth, so have I sworn, that I would no more be wrath with thee, nor rebuke thee: and yet it is said, Psal. 10.40. That because the people went a whoring after their own inventions, therefore was the wrath of the Lord kindled against this people, insomuch that he abhorred his own inheritance: And in Deut. 13.1. Moses a true believer saith, The Lord was angry with him. Fifthly, That in Isai. 40.2. The Lord saith concerning believers, Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned, for indeed, Christ paid God, till he said he had enough, Boultons' true bounds, pag. 1▪ he was fully satisfied, fully contented, and therefore in Jer. 50.20. it is said, that in those days, and at that time, the iniquity of Israel shall be sought for, and there shall be none, and the sins of Judah, and they shall not be found: for by Christ's death Satan, sin, and Death were conquered and taken captive, and whatsoever might be brought against us was taken away as the least bill or scroll, Ball on▪ the covenant. pag. 41. and yet it is said concerning the seed and children of Jesus Christ, Psal. 89.30. If they forsake my Law, and walk not in my judgements, then will I visit your transgressions with the rod, and their iniquities with stripes: and in like manner, 1 Cor. 11.30, it is said, concerning believers, For this cause many are weak and sickly amongst you, and many sleep. Now though all these Scriptures speak contrary one to another, yet they all speak truth, for they be all of them the words of truth, and that it may appear to you that they do so, I pray you take notice that where believers are said not to be under the Law, and freed from the Law, it is to be understood of the Law, as it is the covenant of works, and where it is said that believers are under the Law, and that faith establisheth the Law; it is to be understood of the Law, as it is the law of Christ, now if believers be not under, but are freed from the law of works, or covenant of works, then though they do transgress the law, yet they do not transgress the Covenant of works, and if they transgress not the covenant of works, then cannot God see any transgression of theirs, as a transgression against that Covenant. And if he see it not, then can ye neither be angry with them, nor yet chastise them for it: But if believers be under the Law, and faith do establish the Law as it is the Law of Christ, then if they transgress any of the ten Commandments, they transgress the Law of Christ, and if they transgress the Law of Christ, then doth Christ see it, and if Christ see it, he will be both angry with them, and chastise them for it. Now then neighbour Neophytus, to apply these things to you, and so to give you a particular answer to your question, you are to know that you are not now under the Law, but are by Christ freed from it, as it is the Law of works, and therefore whensoever you shall hereafter through frailty transgress, any of the ten Commandments, you are not to think you have thereby transgressed the Covenant of works, neither are you to conceive, that God either sees your transgressions, or is angry with you, or doth chastise you for them, as they are any way a transgression of that Covenant, for you being freed from that Covenant, and so consequently from sinning against it, must needs likewise be freed from all wrath, anger, miseries, calamities and afflictions, as fruits, and effects of any transgression, against that Covenant. But yet whilst you live, you are to conceive that you are under the Law of Christ, and therefore whensoever you do swerve or go away, from the rule of any of the ten Commandments, you must persuade yourself that you have thereby transgressed the Law of Christ, and that he sees it, and is displeased with you for it, and if you be not grieved for it, and do not reform it, Christ will chastise you for it, either by hiding his face, and withdrawing the light of his countenance from you, and so by depriving you of peace and comfort in him for a time, or else by some outward loss or cross in this World, for that is the penalty of the Law of Christ, so that if you, or any believer else, do transgress the Law of Christ, if need be, 1 Pet. 1.6. you shall be as sure of temporal corrections, as an unbeliever that transgresseth the covenant of works, shall be of eternal damnation in hell, wherefore, I beseech you, according to my exhortation, and your resolution, first, be careful to exercise your faith, and use all means to increase it, that so it may become effectual working by love, 1 Thes. 1.3. for according to the measure of your faith, Gal. 5.6. will be your true love to Christ, and to his will and commandments, and according to the measure of your love to them, will be your delight in them, and your aptness and readiness to do them, and hence it is that Christ saith, john 14.15. If ye love me keep my commandments, and hence it is, that the believing soul, according to the measure of its faith, Psal 40.8. saith with the Psalmist, I delight to do thy will o my God, yea, thy law is within my heart! for this is the love of God (saith that loving Disciple) that we keep his commandments, 1 john 5 3. and his commandments are not grievous, nay, the very truth is, nothing will be more grievous to your soul, then that you cannot keep them as you would; o this love of God being truly rooted in your heart, will make you say with godly Joseph, in case you be tempted, as he was, Gen. 39.9. How can I do this great wickedness. and so sin against God? how can I do that which I know will displease so gracious a Father, and so merciful a Saviour? no, I will not do it, no, I cannot do it. Secondly, If in case you be at any time by reason of the weakness of your faith, & strength of your tentation drawn aside, and prevailed with to transgress any of Christ's Comandements, then beware that you do not thereupon take occasion to call Christ's love to you into question, but believe as firmly that he loves you as dearly as he did before, you thus transgressed, for this is a certain truth, as no good in you; or done by you, did move, or can move Christ to love you the more, so no evil in you or done by you, can move him to love you the less, no assure yourself that as he first loved you freely, so will he hereafter heal your backsliding, and still love you freely, Hosea 14.4. ye, he will love you unto the end, John 13.1. And therefore as you must be nothing in yourself, in case of your most exact obedience, so must you be all in Christ in case of your most imperfect and defective obedience, the which if you be, why then the love of Christ will constrain you to mourn with an evangelical or Gospel mourning; reasoning with yourself after this manner, and is it so indeed, though I have thus sinned, yet will the Lord love me never the less for all that, and am I as much in his favour now, and as sure of erernall happiness with Christ as I was before I thus sinned, o what a loving Father is this! o what a gracious Saviour is this! o what a wretched man am I to sin against such a God as this! such a Christ as this! o this will melt your heart, and cause your eyes to drop down the tears of godly sorrow! yea, this will constrain in you to go unto your Father, and humbly to confess your sins with the prodigal, and beseech him to show mercy for the Lords sake, Luke 15.21. Dan. 9.27. with Daniel, and yet not out of a conceit, that till your sin be pardoned, you are liable to be condemned for it, for that is the penalty of the law of works, which you are not now under, but rather out of a true persuasion, that till it be pardoned, your Father is displeased with you for it, yea, and will whip and scourge you for it, for that is the penalty of the Law of Christ, which you are now under; yea, and this will also constrain you to loathe yourself in your own sight, for your iniquities: Ezek. 36.31. yea, not only to loathe yourself for them, but also to leave them, saying with Ephraim, Hosea 14.8. Isaiah 30.22. what have I to do any more with Idols? and to cast them away as a menstruous cloth, saying unto them, get ye hence, and thus will the goodness of God (being apprehended by faith) lead you to repentance. Rom. 2.4. Thirdly, If after you have thus sinned, either through weakness of faith, or want of exercising it, ye either do not thus at all, or not so effectually as you should, and so your loving and wise Father see cause to give you some unpleasant potion, to bring your sins to remembrance, as he did joseph's brethren's, Gen▪ 42.21. and as was the saying of the widow of Zarephath, 1 King. 17.18. and to purge it. and take it away, as is the phrase of the Holy Ghost, Isai. 27.9. and to make you partaker of his holiness, as the Apostles phrase is, Heb. 12.10. Then I beseech you, beware you conceit not, that your afflictions are penal, proceeding from hatred or vindictive justice, and so as payments and satisfaction for sins, for that is the penalty of the Covenant of works, the which you are now delivered from: But rather be persuaded, as the truth is, that they proceed from God's fatherly love, and so as medicinal to heal and cure you of your sins, Revel. 3.19. and so to make you more obedient and subject to the Law of Christ under which you now are, for afflictions through God's blessing, are made special means to purge out that sinful corruption which is still in the nature of believers, Culverwell of Faith. p. 30, 31. and therefore are they in Scripture most aptly compared to medicines, for so they are indeed to all God's children, most sovereign medicines to cure all their spiritual diseases, and indeed we have all of us great need hereof, for saith Luther, we are not yet perfectly righteous, On Gal. p. 66. for whilst we remain in this life, sin dwelleth still in the flesh, and this remnant of sin God purgeth, wherefore, when GOD hath remitted sins, and received a man into the bosom of grace, Chos. Sermon, pag. 156. then doth he lay on him all kind of afflictions, and doth scour and renew him from day to day, and to this purpose tindal truly saith, If we look on the flesh, Obedient Christ man, pag. 120. and into the law, there is no man so perfect, that is not found a sinner, nor no man so pure, that hath not need to be purged. Now if you thus conceive of your afflictions, you will accept of them, and you will with Ephraim, say unto the Lord, Thou hast chastised me, Levit. 26.43. and I was chastised, as a Bullock unaccustomed to the yoke, turn thou me and I shall be turned, jer. 31.18. thou art the Lord my God: surely after that I was turned I repent, and after that I was instructed, I smote upon my thigh, I was ashamed: yea, even confounded, because I did bear the reproach of my youth: Verse 19 yea, and then will you also say with David, Blessed is the man whom thou chastisest, Psal. 94.12. o Lord, and teachest him out of the Law! and thus you see, I have endeavoured to give you a satisfying answer to your question. Neo. And truly, Sir, you have done it very fully, the Lord enable me to practise according to your direction. Nom. Sir, in this your answer to his question, you have also answered me, and given me full satisfaction in divers points, about which my friend Antinomista and I have had many a wrangling fit: for if I used to affirm with tooth and nail (as men use to say) that believers are under the Law, and not delivered from it, and that they do sin, and that God sees it, and is angry with them, and doth afflict them for it, and that therefore they ought to humble themselves and mourn for their sins, and confess them, and crave pardon for them, and yet truly, I must confess, I did not understand what I said, nor whereof I affirmed; and the reason was because I did not know the difference betwixt the law, as it is the law of works, and as it is the law of Christ. Ant. And believe me, Sir, I used to affirm, as earnestly as he, that believers are delivered from the law, and therefore do not sin, and therefore God can see no sin in them, and therefore is neither angry with them, nor doth afflict them for sin, and therefore they have no need either to humble themselves, or mourn, or confess their sins, or beg pardon for them, the which I believing to be true, could not conceive how the contrary could be true also, but now I plainly see, that by means of your distinguishing betwixt the law as it is the law of works, and as it is the law of Christ; there is a truth in both, & therefore friend Nomista, whensoever either you or any man else, shall hereafter affirm that believers are under the law & do sin, & God sees it, and is angry with them, and doth chastise them for it, and that they ought to humble themselves, mourn, weep and confess their sins, and beg pardon for them, if you mean only as they are under the law of Christ, I will agree with you, and never contradict you again. Nom. And truly friend Antinomista, if either you or any man else shall hereafter affirm, that believers are delivered from the law, and do not sin, and God sees no sin in them, nor is angry with them, nor afflicts them for their sins, and that they have no need either to humble themselves, mourn, confess, or crave pardon for their sins, if you mean it only as they are not under the law of works, I will agree with you and never contradict you again. Evan. I rejoice to hear you speak these words each to other, and truly now I am in hope, that you two will come back from both your extremes, and meet my neighbour Neophytus in the golden Mean, having as the Apostle saith, the same love, being of one accord, and of own mind. Nom. Sir, For my part, I thank the Lord, I do now plainly see that I have erred exceedingly, in seeking to be justified, as it were, by the works of the law, and yet could I never be persuaded to it before this day, nor indeed should not have been persuaded to it: now had not you so plainly and fully handled this threefold law, and truly, Sir, I do now unfeignedly desire to renounce myself, and all that ever I have done, and by faith to adhere only to Jesus Christ, for now I see that he is all in all, o that the Lord would enable me so to do! and I beseech you, Sir, pray for me. Ant. And truly, Sir, I must needs confess, that I have erred as much on the other hand, for I have been so far from seeking to be justified by the works of the law, that I have neither regarded law nor works, but now I see mine error, I purpose (God willing) to reform it Evan. The Lord grant that you may, but how do you neighbour Neophytus, for (me thinks) you look very heavily. Neo. Truly, Sir, I was thinking of that place of Scripture where the Apostle exhorts us to examine ourselves, 2 Cor. 13.5. whether we be in the faith or no: whereby it seems to me, that a man may think he is in the faith, when he is not, therefore, Sir, I would gladly hear how I may be sure that I am in the faith, Evan I would not have you to make any question of it, since you have grounded your faith upon such a firm foundation as will never fail you, for the promise of God in Christ is of a tried truth, and never yet failed any man, nor never will, therefore I would have you to close with Christ in the promise without making any question, whether you are in the faith or no, for there is an assurance which ariseth from the exercise of faith, by a direct act, and that is when a man by faith directly lays hold upon Christ, and concludes assurance from thence. Neo. Sir, I know that the foundation whereon I am to ground my faith remaineth sure, and I think I have already built thereon: but yet because, I conceive, a man may think he hath done so when he hath not: therefore would I fain know how I may be assured that I have done so. Eva. Well, now I understand you what you mean, it seems you do not want a ground for your believing; but for your believing that you have believed. Neo. Yea, indeed, that is the thing I want. Evan. Why, the next way to find out and know this, is to look back and reflect upon your own heart, & consider what actions have passed through there; for, indeed, this is the benefit that a reasonable soul hath, Doctor Preston of Faith, pag. 84. that it is able to return upon itself, to see what it hath done, which the soul of a beast cannot do: Consider then, I pray you, whether the free and full promise of God in Christ hath not been so cleared unto you, that you had nothing to object why it did not belong particularly to you: and whether you have not seen a readiness and willingness in Christ to receive and embrace you as his beloved Spouse. And whether you have not thereupon consented, and resolved to take Christ, and to give up yourself to him: and whether you have not since that found in your heart a love to Christ and his law, and a readiness and willingness to do your duty to God as a child to his father, freely without fear of hell, or hope of Heaven: now tell me (I pray you truly) whether you have not found these things in you. Neo. Yea, indeed, I hope I have in some measure. Evan. Why, then I may say with the Apostle John, You are of the truth, and may assure or persuade your heart before God: 1 john 3.19. Wherefore, saith Christ to you, I say unto thee, that thy many sins are forgiven thee, Luke 7.47. for thou lovest much. Ant. But, Sir, shall he not in so doing turn back from the Covenant of grace, to the covenant of works, and from Christ, to himself. Evan. Indeed if he should look upon these things in himself, and thereupon conclude, that because he hath done thus, God hath accepted of him and justified him, and will save him, and so make them the ground of his believing, this were to turn back from the Covenant of grace to the Covenant of works, and from Christ to himself, But if he look upon these things in himself, and thereupon conclude, that because these things are in his heart, Christ dwells there by faith, and therefore he is accepted of God, and justified, and shall certainly be saved, and so make them an evidence of his believing, or the ground of his believing that he hath believed, this is neither to turn back from the Covenant of grace, to the Covenant of works, nor from Christ to himself, so that these things in his heart being the daughters of faith, and the offspring of Christ, though they cannot at first produce or bring forth their mother, Goodwin Christ set ●orth, pag. 23. yet may they in time of need nourish her. Nom. But I pray you, Sir, are there not other things besides these that he saith, he finds in himself that a man may look upon as evidences of his believing (or as you call them) as grounds of his believing, that he hath believed. Evan. Yea, indeed, besides these inward qualifications that are in the heart, there are outward qualifications in the life, as having respect unto all Christ's Commandments, which a man may look upon as an evidence, provided, that he be sure it flow from those within. Nom. But, Sir, how should a man know that? Evan. The sure and best way to know this is, for a man to examine himself whether he did first believe in Christ, and then reform his life, and so made his faith the cause of the change of his life, or whether he did first reform his life, and then believe, and so made his reformation of life the cause of his faith, if he be sure he did the former, then may he be sure that his outward qualifications proceeded from his inward, and so are right and true, but if he did the latter, then may he be sure that they are wrong and false evidences. Nom. Then truly, Sir, I have not as yet any right and true evidences of faith. Evan. If you have not then as I tell you, it is time to believe, that so you may have them that are right and true. Neo. But, Sir, I pray you let me ask you one question more touching this point, and that is, suppose, that hereafter I should see no outward evidences, and question whether I had ever any true inward evidences, and so whether I did ever truly believe or no: What must I do then? Evan. Indeed, it is possible you may come to such a condition, and therefore you do well to provide aforehand for it. Now than if ever it shall please the Lord to give you over to such a condition, first, let me warn you to take heed of forcing, and constraining yourself to yield obedience to God's Commandments, to the end you may so get an evidence of faith again, or a ground to lay your believing that you have believed upon, and so forcibly to hasten your assurance before the time, for though this be not to turn quite back to the covenant of works (for that you shall never do) yet is it to turn aside towards that covenant, as Abraham did, M. Cotton of New England, in his thirteenth quest. who after that he had long waited for the promised seed, (though he was before justified by believing the free promise) yet for the more speedy satisfying of his faith, he turned aside to go in unto Hagar, who was (as you have heard) a type of the covenant of works, so that you see this is not the right way: Poor doubting Christian, Pag. 37. but the right way for you in this case, to get your assurance again is, when all other things fail to look to Christ; That is, go to the word and promise and leave off and cease a while to reason about the truth of your faith, goodwin's child of light, p. 194. and set your heart on work to believe, as if you had never yet done it, saying, in your heart, well Satan, suppose my faith hath not been true hitherto, yet now will I begin to endeavour after true faith: and therefore, o Lord! here I cast myself upon thy mercy afresh, For in thee the fatherless find mercy, Hosea 14.3. thus I say, hold to the word, go not away, but keep you here, Luke 8.15. and you shall bring forth fruit with patience. Neo. Well, Sir, you have fully satisfied the concerning that point, but as I remember it followeth in the same Verse, 2 Cor. 3.5. Know ye not your own selves how that Jesus Christ is in you, except ye be repoobates: wherefore I desire to hear how a man may know that Jesus Christ is in him. Evan. Why, if Christ be in a man? he lives in him, as saith the Apostle, I live not, but Christ liveth in me. Neo. But how then shall a man know that Christ lives in him. Evan. Why, in what man soever Christ lives according to the measure of his faith he executes his threefold office in him, viz. his Prophetical, Priestly, and Kingly Office. Neo. I desire to hear more of this threefold office of Christ, and therefore (I pray you Sir) tell me, first, how a man may know that Christ executes his Prophetical office in him. Evan. Why, so far forth as any man hears and knows that there was a covenant made, betwixt God, and all mankind in Adam, job 5.27. and that it was an equal covenant, and that God's justice must needs enter upon the breach of it, and that all mankind for that cause were liable to eternal death and damnation, so that if God had condemned all mankind, yet had it been but the sentence of an equal and just Judge, seeking rather the execution of his justice than man's ruin and destruction, and thereupon takes it home, and applies it particularly to himself, and so is convinced that he is a miserable lost and helpless man; I say so far forth as a man doth this, CHRIST executes his Prophetical office in him, in teaching him, and revealing unto him the covenant of works. And so far forth as any man hears and knows that God made a covenant with Abraham, and all his believing seed, in Jesus Christ, offering him freely to all, to whom the sound of the Gospel comes, and giving him freely to all; that receive him by faith, and so justifies them, and saves them eternally, and thereupon hath his heart opened to receive this truth, not as a man taketh an object, or a theological point into his head, whereby he is only made able to discourse, but as an habitual, and practical point, receiving it into his heart, Philip. 1.27. by the faith of the Gospel, and applying it to himself, and laying his eternal state upon it, and so setting to his seal that God is true, I say so far forth as a man doth this, CHRIST executes his prophetical office, in him, in teaching him, and revealing to him the Covenant of grace, and so far forth as any man hears and knows that This is the will of GOD, even his sanctification, 1 Thess. 1.3. etc. And thereupon concludes that it is his duty to endeavour after it, I say so far forth as a man doth this, Christ executes his prophetical office in him, in teaching and revealing his law to him, and this I hope, is sufficient for answer to your first question. Neo. I pray you, Sir, in the second place tell me how a man may know that Christ executes his priestly office in him. Evan. Why so far forth as any man hears and knows that Christ hath given himself as that only absolute and perfect sacrifice, Heb. 9.26. for the sins of believers, and joined them unto himself by faith, and himself unto them by his spirit, and so made them one with him, and is now entered into Heaven itself to appear, Heb. 9.24. in the presence of God for them: and hereupon is emboldened to go immediately to God in prayer, as to a father., and meet him in Christ, and present him with Christ himself, as with a Sacrifice without spot or blemish, I say, so far forth as any man doth this, Christ executes his priestly office in him. Neo. But, Sir, would you have a believer to go immediately unto God, how then doth Christ make intercession for us at God's right hand? as the Apostle saith he doth, Rom. 8.34. Evan. It is true, indeed, Christ as a public person, representing all believers. appears before God his Father, Perkins on the Creed, pag. 356 and willeth according to both his natures, and desireth as he is man, that God would for his satisfaction sake, grant unto them whatsoever they ask according to his will. But yet you must go immediately to God in prayer, for all that, you must not pitch your prayers upon Christ, and terminate them there, as if he were to take them and present them to his Father, but the very presenting place of your prayers must be God himself in Christ, neither must you conceive as though Christ the Son, were more willing to grant your request then God the Father, for whatsoever Christ willeth, the same also the Father, (being well pleased with him willeth) in Christ, then, I say, and nowhere else, must you expect to have your petitions granted, and as in Christ and no place else, so for Christ's sake and nothing else; and therefore I beseech you to beware you forget not Christ when you go unto the Father to beg any thing which you desire, either for yourself or others, especially when you desire co have any pardon for sin, you are not to think that when you join with your prayers, fasting, weeping, and afflicting of yourself, that for so doing you shall prevail with God to hear you and grant your petitions, no, no, you must meet God in Christ, and present him with his sufferings, your eye, your mind, and all your confidence, must be therein, and in that be as confident as possibly you can, yea, expostulate the matter, as it were, with God the Father, and say, lo, here is the person that hath well deserved it, here 〈◊〉 the person that wils and desires it, in whom thou hast said thou art well pleased; yea, here is the person that hath paid the debt, and discharged the bond for all my sins, and therefore, o Lord! now it standeth with thy justice to forgive me, and thus if you do, why then you may be assured that Christ executes his Priestly office in you. Neo. I pray you, Sir, in the third place show me how a man may know that Christ executes his kingly office in him. Evan. Why so far forth as any man hears and knows, That all prwer is given unto Christ, Matth. 28.18. both in heaven and in earth, both to vanquish and overcome all the lusts and corruptions of believers, and to write his law in their hearts, & hereupon takes occasion to go unto Christ for the doing of both in him, I say, so far forth as he doth this, why Christ executes his kingly office in him. Neo. Why then, Sir it seems that the place where Christ executes his kingly office, is in the hearts of believers. Evan. It is true indeed, for Christ's Kingdom is not temporal or secular, Reynolds on Psal. 110. p. 9 over the natural lives or civil negotiations of men, but his Kingdom is spiritual and heavenly over the souls of men, to awe and overrule the hearts, to captivate the affections, to bring into obedience the thoughts, and to subdue and pull down strong holds, for when our father Adam transgressed, he, and we all of us forsook God, and chose the devil for ou● lord & king, so that every mother's child of 〈◊〉 are by nature under the government of Satan, and he rules over us, till Christ come into our hearts and disposseseth him, according to the saying of Christ himself, Luk. 11.21, 22. When a strong man armed keeps the Palace, his goods are in peace, that is, saith Calvin, Harmony, pag. 329. Satan holdeth them that are in subjection to him in such bonds and quiet possession, that he rules over them without resistance: But when Christ comes to dwell in any man's heart by faith, according to the measure nf faith▪ he dispossesseth him, & seats himself in the heart, and roots out and pulls down all that withstands his government there, and as a valiant Captain he stands upon his guard, & enables the soul to gather together all its forces and powers to resist and withstand all its and his enemies, and to set itself in good earnest against them, when they at any time offer to return again, and he doth especially enable the soul to resist, and set itself against the principal enemy, even that which doth most oppose Christ in his government so that whatsoever lust or corruption is in a believers heart or soul as most predominant, CHRIST doth enable him to take that into his mind, and to have most revengeful thoughts against it, and to make complaints to him against it, and to desire power and strength from him against it, and all because it most withstands the government of Christ, and is the rankest traitor to Christ, so that he useth all the means he can to bring it before the judgement seat of Christ, and there he calls for justice against it; saying, O Lord Jesus Christ, here is a rebel and a traitor that doth withstand thy government in me, wherefore I pray thee come and execute thy Kingly office in me, and subdue it, yea, vanquish and overcome it, whereupon Christ gives the same answer that he did to the Centurion, Matth. 8.13. go thy way, and as thou hast believed, so be it done unto thee. And as Christ doth thus suppress all other governor's but himself in the heart of a believer, so doth he race out, and deface all other laws, and writes his own there according to his promise, Jer. 31.33. and makes them pliable and willing to do and suffer his will, and that because it is his will, so that the mind and will of Christ, laid down in his Word, and manifested in his Works, is not only the rule of a believers obedience, but also the reason of it: As I once heard a godly Minister say in the Pulpit, So that he doth not only do that which is Christ's will, M. Caryl at Blackfriers. but he doth it because it is his will. O that man which hath the law of Christ written in his heart, according to the measure of it, he reads, he hears, he prays, and receives the Sacrament, and doth all the duties required in the first table of the Law, and that because he knows it is the mind and will of Christ he should do so, yea, he doth not only do the duty of the first table, but of the second also, by virtue of Christ's command, o that husband, parent, master, or Magistrate, that hath the Law of Christ written in his heart, he doth his duty to his wife, child, servant, and subject, and that because Christ commands it, and so, that wife, child, servant, or subject that hath the law of Christ written in their hearts, do their duties to their husband, parent, master or governor, and that because Christ requires it. And now when you find these things in your heart, why answerably you may conclude, that Christ executes his kingly office in you. Neo. Well, Sir, now I do plainly see, that it is no marvel though my heart hath been hitherto restless, sith I have sought rest for it, where it is not to be found. Evan. My occasions do now begin to call me away from you, nevertheless, you having begun to speak of the heart's rest, I shall by the Lord's assistance, now at our parting, as a conclusion of this our discourse, speak somewhat of the soul's rest, if you will be pleased to hear me. Neo. Withal my heart, Sir, but first, I would entreat you to tell me, why you call the heart's rest, the soul's rest. Evan. Because heart and soul are put oftentimes the one for the other, for indeed, the heart is the soul's chare of state wherein it keeps it residency. wilson's Dictionary, p. 259. But to come to the point, I would entreat you to consider with me, that when God at first gave man an elementish body, he did also infuse into him an immortal soul of a spiritual substance, and though he gave his soul a local being in his body, yet he gave it a spiritual well-being in himself, so that the soul was in the body by location, and at rest in God by union and communication, and this being of the soul in God at first, was man's true being, and his true happiness, now man falling from God, God in his justice left man, so that the actual union and communion that the soul of man had with God at first is broken off, God and man's soul are parted, and it is in a restless condition, howbeit, the Lord having seated in man's soul, a certain character of himself, the soul is thereby made to re-aspire towards that summum bonum, that chief good, even God himself, and can find no rest no where, till it come to him. Nom. But stay, Sir, I pray you, how can it be said that man's soul doth re-aspire towards God the Creator, when as it is evident that every man's soul naturally is bend towards the creature, to seek a rest there. Evan. For answer hereunto, I pray you consider, that naturally man's understanding is dark and blind, and therefore is ignorant what his own soul doth desire, and strongly aspire unto, it knoweth, indeed, that there is a want in the soul, but till it be enlightened, it knoweth not what it is which the soul wanteth: for, indeed, the case standeth with the soul, as with a child new born, which child by natural instinct, doth gape and cry for nutriment, yea, for such nutriment as may agree with it tender condition, and if the nurse through negligence, or ignorance, either give it no meat at all; or else such as it is not capable of receiving, the child refuseth it, and still cryeth in strength of desire after the dug: yet doth not the child in this estate know by any intellectual power and understanding, what itself desireth: even so man's poor soul doth cry to God as for its proper nourishment, but his understanding like a blind ignorant nurse, not knowing what it cryeth for; doth offer to the heart a creature instead of a Creator: thus by reason of the understanding, together with the corruption of the will, and disorder of the affections, man's soul is kept by violence from its proper centre, even God himself, o how many souls are there in the world! that are hindered, if not quite kept from rest in God, by reason that their blind understanding, doth present unto their sensual appetites, varieties of sensual objects. Is there not many a luxurious persons soul hindered, if not quite kept from true rest in God, by that beauty which nature hath placed in feminine faces; especially when Satan doth secretly suggest into such feminine hearts a desire of an artificial dressing from the head to the foot: yea, and sometimes painting the face like their mother Jezabel? And is there not many a voluptuous Epicures soul hindered, if not quite kept from rest in God, by beholding the colour, and tasting the sweetness of dainty delicate dishes, his wine red in the cup, and his beer of amber colour in the glass: in the Scripture we read of a certain man that fared deliciously very day, as if there had been no more but one so ill disposed: but in our times there are certain hundreds, both of men and women, that do not only fare deliciously, but voluptuously twice every day, if no more? And is there not many a proud persons soul hindered, if not quite kept from rest in God, by the harmonious sound of popular praise; which like a loadstone draweth the vainglorious heart to hunt so much the more eagerly, to augment the echo of such vain windy reputation? And is there not many a covetous persons soul hindered, if not quite kept from rest in God, by the cry of great abundance; the words of wealth, and the glory of gain? And is there not many a musical mind hindered, if not quite kept from sweet comfort in God, by the harmony of artificial concord upon musical instruments? And how many perfumed fools are there in the world? who by smelling their sweet apparel, and their sweet nosegays, are kept from souls sweetness in Christ. And thus doth Satan like a cunning fisher, beat his, hook with a sensual object, to catch men with, and having gotten it into their jaws; he draweth them up and down in their sensual contentments, till he hath so drowned them therein, that the peace and rest of their souls in God be almost forgotten: and hence it is that the greatest part of man's life, and in many their whole life is spent, in seeking satisfaction to the sensual appetite. Nom. Indeed, Sir, this which you have said, we may see truly verified in many men, who spend their days about these vanities, and will afford no time for religious exercises, no, not upon the Lord's day by their good will. Neo. You say the truth, and yet let me tell you withal, that a man by the power of natural conscience may be forced to confess that his hopes of happiness are in God alone, and not in these things, yea, and to forsake profits and pleasures, and all sensual objects, as unable to give his soul any true contentment, and fall to the performance of religious exercises, and yet rest there, and never come to God for rest, and if we consider it either in the rude multitude of sensual livers, or in the more seemingly religious, we shall perceive that the religious exercises of men, do strongly deceive, and strangely delude many men, of their heart's happiness in God. For the first sort, though they be such as make their belly their best God, and do no Sacrifice but to Bacchus, Apollo, or Venus, though their conscience do accuse them, that these things are nought, yet in that they have the name of Christians put upon them in their baptism, and for as much as they do often repeat the Lord's Prayer, the Apostles Creed, and the ten Commandments, and in that it may be they have lately accustomed themselves to go to Church, to hear divine service, and a preaching now and then, and in that they have divers times received the Sacrament, they will not be persuaded but that God is well pleased with them, and a man may as well persuade them that they are not men and women, as that they are not in a good condition. And for the second sort, that ordinarily have more humane wisdom and humane learning then the former sort, and seem to be more holy and devout than the former sort of sensual, ignorant people, yet how many are there of this sort, that never pass farther than the outward court of bodily performances, feeding and feasting themselves as men in a dream, supposing themselves to have all things, and yet indeed have nothing but only a bladder full, or rather a brainfull of wind and worldly conceptions. Are there not some who give themselves to a more special searching and seeking out for knowledge in Scripture, learnedness, and Clerklike skill, in this Art, and that Language, till they come to be able to repeat all the historical places in the Bible, yea●, and all those texts of Scripture, that they conceive do make for some private opinion of theirs concerning Ceremonies, Church-government, or other such circumstantial points of Religion, touching which points they are very able to reason and dispute, and to put forth such curious questions as are not easily answered. Are not some of these men called Sect-makers, and begetters or devisers of new opinions in Religion, especially in the matter of worshipping God, as they use to call it, wherein they find a beginning, but hardly any end, for this religious knowledge is so variable through the multiplicity of curious wits and contentious Spirits, that the life of man way seem too short to take a full view of this variety; for though all Sects say, they will be guided by the word of truth, and all seem to bring Scripture, which indeed is but one as God is but one, yet by reason of their several constructions and interpretations of Scripture, and conceits of their own humane wisdom, they are many. And are there not others of this sort of men, that are ready to embrace any new way of worship, especially if it come under the cloak of Scripture learning, and have a show of truth founded upon the letter of the Bible, and seem to be more zealous and devout than their former way, specially if the teacher of that new way can but frame a sad and demure countenance, and with a grace lift up his head and his eyes towards heaven, with some strong groan in declaring of his newly conceived opinion, and that he frequently use this phrase of the glory of GOD! o than these men are by and by of another opinion, supposing to themselves that God hath made known some farther truth to them, for by reason of the blindness of their understanding, they are not able to reach any supernatural truth, although they do by literal Learning, and Clerklike cunning dive never so deep into the Scriptures, and therefore they are ready to entertain any form of Religious Exercise, as shall be suggested unto them. And are there not a third sort much like to these men that are excessive and mutable in the performance of Religious Exercises. Surely Saint PAUL did perceive that this was the very GOD of some men in his time, and therefore he willeth TIMOTHY to instruct others, that bodily exercise profiteth little, 1 Tim. 4.8. or as some read it, nothing at all, and doth oppose thereunto godliness as being another thing, then bodily exercise, and saith, that it is profitable, etc. And do not you think there are some men at this day that know none other good then bodily exercise, and can hardly distinguish betwixt it and godliness. Now these bodily exercises are mutable and variable, according to their conceits and opinions, for all Sects have their several services (as they call them) yet all bodily▪ and for the most part only bodily, the which they perform to establish a rest to their souls, because they want rest in God, and hence it is that their peace and rest is up and down according to their working better or worse, so many Chapters must be read, and so many Sermons must be heard, and so many times must pray in one day, and so many days in the week, or in the year, they must fast, etc. or else their souls can have no rest, but mistake me not I pray, in imagining that I speak against the doing of these things, for I do them all myself, but against resting in the doing of them, the which I desire not to do. And thus you see that man's blind understanding doth not only present unto the sensual appetite, sensual objects, but also to the rational appetites, rational objects, so that man's poor soul is not only kept from rest in God by means of sensuality, but also by means of formality: if Satan cannot keep us from seeking rest in God, by feedeing our senses with our mother Evahs' apple, than he sets us to seek him in away where we shall never find him, if he cannot do it more grossly, than he attempts to do it more closely. Nom. But, Sir, I am persuaded that many men that are so religiously exercised, and do perform such duties as you have mentioned, do find true rest for their souls in God. Evan. indeed I am persuaded there are some men that are careful to perform such duties in obedience to the will of God in Christ, as conceiving them to be the way, wherein he is accustomed to meet his people, and give them an extraordinary visit, as also conceiving them to be the means whereby he doth ordinarily beget and increase faith, whereby they are enabled to draw near to God in Christ, and so to have peace and rest in him, and therefore if they do omit any of these duties, when they conceive that God calls them thereunto, they are troubled in their minds, and vexed at themselves for being disobedient to the will of God, and for missing his kind visit, and omitting the means of increasing their faith, now such men as these may, and doubtless do find true rest to their souls in God, in the performance of Religious Exercises. But alas, I fear me, that the most part of such men as are so religiously exercised, and are of such dispositions as I have showed, do rather conceive, that as they have offended and displeased God by their former disobedience, so they must pacify and please him by their future obedience, and therefore they are careful to exercise themselves in this way of duty, and that way of worship, and all to that end, yea, and they conceiving that they have corrupted, defiled and polluted themselves by their falling into sin, they must also purge, cleanse and purify themselves by rising out of sin, and walking in new obedience, and so all the good they do, and all the evil they eschew is to pacify God, and appease their own consciences, and if they seek rest to their souls this way, why it is the way of the Covenant of works, where they shall never be able to reach God, nay, it is the way to come to God out of Christ, where they shall never be able to come near him, he being a consuming fire. Neo. Then, Sir, it seemeth to me, that God in Christ apprehended by faith, is the only true rest for man's soul. Evan. ay, there is the true rest indeed, there is that rest which David invites his soul unto, when he saith, Psal. 116.7. Return unto thy rest, o my soul, for we which have believed have entered into his rest, saith the Author to the Hebrews. And come unto me, Heb. 4.3. saith Christ, all ye that labour and are heavy laden and I will give you rest. And truly my neighbours and friends believe it, we shall never find a heart's happiness, and a 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 hath not done it; and this evil he ought to have forborn; and yet he hath 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, and God in Christ graciously reconciled unto him: the Lord doth hereupon 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 come● into the soul such peace flowing from the God of peace; that it fills the emptiness of the soul with true fullness, in the fullness of God; so that now the heart ceaseth 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, than the Devil hath not that hope to prevail against our souls, as he had before, he knows right well that it is in vain to beat 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 tranquillity 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 believers good works do all flow from it, and ought not to return to it: neither aught humane frailties to molest it, howver 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 mayntains it: Psal. 73.25. Whom have I in heaven but thee, saith David, and there is none upon earth that I desire besides thee: it is the pleasant face of God in Christ, that puts gladness into his heart, Psal. 4.7. and when that face is hid, than he is troubled, Psal. 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 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, Psal. 22·1. why hast thou forsaken me: yea, and in the night of GOD'S absence to remain confident, that though sorrow be over night, Psal. 30.5. yet joy will come in the morning: Nay, though the Lord should seem to kill them with wickedness, yet will they put their trust in him, knowing that for all this, job 13.15. job 19.25. their Redeemer liveth: so strong is the joy of their Lord: these are the people that are kept in perfect peace, Nehem. 8.10. Isaiah 26.3. because their minds are stayed in the Lord. Wherefore, my dear friends and loving neighbours, I beseech you, take heed of deeming any estate happy until you come to find this true peace and rest to your souls in God, o, beware lest any of you do content yourselves with a peace rather of speculation then of power! o, be not satisfied with such a peace as consisteth either in the act of oblivion, or neglect of examination! nor yet in any brainsick supposition, of knowledge theological and divine, & so frame rational conclusions, to protract time, and still the cries of an accusing conscience, but let your hearts take their last farewell of all false felicities, wherewith they have been all of them more or less detained, and kept from their true rest: o, be strong in resolution! and bid them all farewell, and neither stay in Egypt by the fleshpots of Sensuality, nor yet in the wilderness of religious and rational formality; but strip yourself of all: putten on contentments, either in sensual honours, profits, or pleasures, or religious exercises, and become truly poor, miserable and naked. Nom. But stay, Sir, I pray you, would you have our senses to be no longer exercised about any of their objects? would you have us no longer to take comfort in the good things of this life? Evan. I pray you do not mistake me, I would not have you Stoically to refuse the lawful use of any the Lords good creatures, which he shall be pleased to afford you: for I right well know that the mind of man hath a natural motion towards its own delight and recreation in these things▪ and that this motion still remains in the mind of him that is the most mortified, and hath taken his truest farewell of them, but yet in such a man, that motion which before was violent from the cry of the heart is now restrained▪ so that his appetite is not so forcible, nor so unruly as it was before, the unruliness thereof being subdued in the peace of the heart, and and brought into a very comely decorum and order, so that now the sensual appetite can with much more easiness and contentedness be denied the object of its desire; yea, the sensual appetite can in a good measure be content, with what is most repugnant to its desire, as with hunger, cold, nakedness, yea, and with death itself, such is the wonderful working of the hearts quiet and rest in God. So that although such a man's senses be still exercised in and upon their proper objects, yet is not his life sensual, for his heart taketh no contentment from any such exercise, but is still (for the most part) exercised in a more transcendent communion, even with God in Christ; so that he useth the world, and the things of the world, as though he used them not; and receiveth no cordial contentment from any sensual exercise whatsoever, and that, because his heart is withdrawn from them, which withdrawing of the heart is not unaptly pointed at in the speech of the Spouse, Cant. 5.2. I sleep, saith she, but my heart waketh; so, that it may be said, that such a man he is sleeping, looking, hearing, tasting, eating, drinking, feasting, etc. but his heart is withdrawn and is rejoicing in God his Saviour, and his soul is magnifying the Lord, so that in the midst of all sensual delights his heart, and secretly saith, I but my happiness is not here. Nom. But, Sir, I pray you, why do you call rational and religious exercises a wilderness? Evan. For two reasons, first, because that as the children of Israel, when they were got out of Egypt, did yet wander many years in the wilderness before they came into the land of Canaan, even so do many men wander long in rational and religious exercises, after they have left a sensual life, before they come to rest in God, whereof the land of Canaan was a type. Secondly, because as in a wilderness, men often lose themselves and can find no way out, but supposing (after long travel) that they are near the place whither they would go, are in truth further off: even so fareth it with many, yea, with all such as walk in the way of reason, they lose themselves in the woods and bushes of their works and doings, so that the longer they travel, the further they are from God, and true rest in him. Nom. But, Sir, you know that the Lord hath endued us with reasonable souls, would you not then have us to make use of our reason. Evan. I pray you do not mistake me, I do not contemn nor despise the use of reason, only I would not have you to establish it to the chief good, but I would have you to keep it under, so that if with Hagar, it attempt to bear rule, and Lord it over your faith, then would I have you in the wisdom of God, like Sarah, to cast it out from having dominion, in few words I would have you more strong in desire, than curious in speculation; and to long more to feel communion with God, then to be able to dispute of the genus, or species of any question, either humane or divine: And press hard to know God by powerful experience, and though your knowledge be great, and your obedience surpassing many; yet would I have you to be truly nullified, annihilated, and made nothing, and become fools in all fleshly wisdom, and glory in nothing, but only in the Lord, and I would have you with the eye of faith sweetly to behold, all things extracted out of one thing, & in one to see all, in a word, I would have in you a most profound silence, contemning all curious questions and discourses, and to ponder much in your heart but prate little with your tongue; jam. 1.10. Be swift to hear, but slow to speak; and slow to wrath, as the Apostle James adviseth you: and by this means will your reason be subdued, and become one with your faith; for than is reason one with faith, when it is subjugated unto faith, and then will reason keep its true lists and limits, and you will become ten times more reasonable than you were before, so that, I hope, you now see that the heart's farewell from the sensual and rational life, is not to be considered absolutely but respectively, it doth not consist in a going out of either, but in a right use of both. And now for a conclusion let me tell you, when any of your souls shall thus forget her own people, Psal. 55.10.11. and her father's house, Christ her King shall so desire her beauty, 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 water, Psal. 42.1. Cant. 25. so will your souls pant after God, yea, then will your souls be so ravished with desire, and so sick of love, that it will be manifest by your seeking him whom your soul loveth, Cant. 3.1. and so shall your soul come to have a real rest in God, and according to the measure of your faith, be filled with joy unspeakable and glorious; and how can it be otherwise, when your soul 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, o than what an Eucharistical love will arise from your thankful heart! extending itself, first towards God, and then towards man for God's sake, because his everlasting love in his Christ is made known to your soul, so that then according to the measure of your faith, you shall not need to frame and force yourself to love, and do good duties, but being so assured of God's love to you in his CHRIST, your soul will stand bound ever more to love God, and according to the measure thereof you will stand bound to the keeping of all his Commandments, and this love of God in the heart will cut down self love, so that now you will be for God, and it will be your meat and drink to do his will whilst you live on earth, and much more when you come to heaven, the place of perfect and everlasting rest whither our Lord JESUS CHRIST bring us all in his due time, Amen. And now Brethren, I commend you to GOD, and to the word of his grace, Acts 20.32. which is able to build you up, and to give you an inheritance among all them which are sanctified. 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, o 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 mine 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 you have, for though I have outstripped him in knowledge, and it may be also in strict walking, yet do I now see, that my actions 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, 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, Heb. 13.20, 21 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. John 8.36 If the Son make you free, you shall be free indeed. Gal. 5.1. Stand fast therefore in the liberty wherewith Christ hath made us free. Ver. 13. Only use not your liberty for an occasion of the flesh; but by love serve one another. Chap. 6. ver. 16. And as many as walk according to this rule, peace be upon them, and mercy, and upon the Israel of God. Mat. 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. Psal. 36.11. Let not the foot of pride come against me. LOving Reader, the Printer drawing towards a conclusion, and wanting matter to complete so many sheets, as was desired, I have thought good (by reason of the suitableness of this with the former) to add these Propositions following, which are proved by Scripture: and gathered long since by Patrick Hambleton Scottishman, and martyred: who was burned in Scotland, the first day of March, Anno 1527. The first Proposition. He that loveth God, loveth his neighbour. This Proposition is proved, 1 John 4.20. If a man say I love God, and yet hateth his brother, he is a liar: for how can he that loveth not his brother whom he hath seen, love God whom he hath not seen. The second Proposition. He that loveth his neighbour as himself, keepeth all the Commandments of God. This Proposition is proved, Matth. 7.12. Whatsoever he would that men should▪ do unto you, even so do ye unto them, for this is the Law and the Prophets: and in Rom. 13.8, 9 He that loveth his neighbour, fulfilleth the Law. For this, thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, thou shalt not bear false witness, thou shalt not covet: and if there be any other Commandment, it is briefly comprehended in this, saying, Thou shalt love thy neighbour as thyself, and in Gal. 5.14. All the law is fulfilled in this one word, Thou shalt love thy neighbour as thyself. The third Proposition. He that hath faith loveth God. My Father loveth you because ye love me, and believe that I came out from God, John 16.27. Argument. Major. He that keepeth the Commandments of God, hath the love of God. Minor. He that hath faith keepeth the Commandments of God. Conclusion. Ergo, He that hath faith loveth God. The fourth Proposition. He that keepeth one Commandment of God keepeth them all. This Proposition is confirmed, Heb. 11.6. It is impossible for a man without faith to please God: that is, to keep any one of God's Commandments as he should do; than whosoever keepeth any one Commandment hath faith. Argument. Major. He that hath faith keepeth all the Commandments of God. Minor. He that keepeth any one Commandment of God hath faith. Conclusion. Ergo, He that keepeth any one Commandment, keepeth them all. The fifth Proposition. He that keepeth not all the Commandments, keepeth none of them. Argument. He that keepeth one Commandment of God keepeth all: Ergo, he that keeps not all the Commanments of God keepeth not one of them. The sixth Proposition. Faith is the gift of God. Argument. Every good thing is the gift of God. Major. Minor. Conclusion. Faith is a good thing. Ergo, Faith is the gift of God. The seventh Proposition. Faith is not in our power. Argument. The gift of God is not in our power. Major. Minor. Conclusion. Faith is the gift of God. Ergo, Faith is not in our power. The eighth Proposition. He that hath faith is just and good. Argument. He that is a good tree, bringeth forth good fruit, and is just and good. Major. He that hath faith is a good tree, Minor. and bringeth forth good fruit. Ergo, he that hath faith is just and good. Conclusion. The ninth Proposition. He that believeth the Gospel, believeth God. Argument. Major. He that believeth God's Word believeth God. Minor. The Gospel is the Word of God. Conclusion. Ergo, He that believeth the Gospel believeth God. john 4.26. Luke 1.47. Heb. 13.20. Revel. 1.5. Heb. 9 1 Pet. 2. To believe the Gospel is this, that Christ is the Saviour of the world, that Christ is our Saviour, Christ bought us with his blood, Christ washed us with his blood, Christ offered himself a sacrifice for us, Christ bore our sins upon his own back. The tenth Proposition. He that believeth the Gospel shall be safe. Go ye unto all the World, and preach the Gospel unto every creature; he that believeth and is baptised, shall be saved, Mark 16.16. A comparison between Faith and Incredulity. Faith is the root of all good, Incredulity is the root of all evil. Faith maketh God and man good friends, Incredulity maketh them foes. Faith bringeth God and man together, Incredulity separateth them. All that Faith doth pleaseth God, all that Incredulity doth displeaseth him. Faith maketh a man good and righteous, Incredulity maketh him evil Faith maketh a member of Christ, Incredulity a member of the Devil. Faith bringeth a man to Heaven, Infidelity bringeth him to Hell. A dispute between the Law and the Gospel. The Law said pay the debt, the Gospel said Christ hath paid it. The Law said thou art a sinner, the Gospel said thy sins are forgiven thee. The Law said the Father of Heaven is angry, the Gospel said Christ hath pacified it. The Law said where is thy righteousness, the Gospel said, Christ is a believers righteousness. The Law said thou art bound over to me, the Devil and Hell. The Gospel said, Christ hath delivered a believer from you all. No manner of works make us righteous. We believe that a man is justified by faith without the works of the law, Rom. 3.28. No man is justified by the works of the law, but by the faith of Jesus Christ, And we believe in Jesus Christ, that we may be justified by the faith of Christ, and not by the deeds of the law, for if righteousness come by the law, than Christ died in vain, Gal. 2. No works make us unrighteous. If any evil works make us unrighteous, than the contrary works should make us righteous, but it is proved that no good works can make us righteous, therefore no evil works can make us unrighteous, if we be believers. Works then make us neither good nor evil. It is proved that works make us neither righteous nor unrighteous, therefore no works make us either good or evil, for righteous and good are one thing, and unrighteous and evil another. Good works make not a good man, nor evil works an evil man, but a good man bringeth forth good works, and an evil man evil works. Good fruit maketh not the tree good, nor evil fruit the tree evil, but a good tree beareth good fruit▪ and an evil tree evil fruit. A good man cannot do evil works, nor an evil man good works, for a good tree cannot bear evil fruit, nor an evil tree good fruit. Object. A man is good before he do good works, and evil before he do evil works. Answer. A good man is known by his good works, and an evil man by his evil works, ye shall know them by their fruits, for a good tree beareth good fruit, and an evil tree evil fruit; a man is likened to a tree, and his works to the fruit of the tree. If works make us neither righteous nor unrighteous, than it maketh no matter what we do. I answer, If thou do evil, it is a sure argument that thou art evil, and wantest faith, if thou do good, it is an argument that thou art good, and hast faith, for a good tree beareth good fruit, and an evil tree evil fruit; yet good fruit maketh not the tree good, nor evil fruit the tree evil; so that man is good before he do good works, and evil before he do evil works. Faith maketh the good tree, and incredulity the evil tree, such a tree, such fruit; such a man, such works; for all things which are done in faith please God and are good works, and all that are done without faith, displease God, and are evil works. Whosoever believeth or thinketh to be saved by his works, denyeth that Christ is his Saviour, for how is he thy Saviour if thou mightest save thyself by thy works? or wherefore should he have died for thee, if any works might have saved thee. Now seeing that he hath paid the debt, thou needest not pay it, neither indeed couldst thou pay it, but shouldest be damned if his blood were not, but sith he was punished for that thou shalt not be punished. Finally, he hath delivered thee from thy condemnation, and all evil, and desireth naught of thee, but that thou wilt acknowledge what he hath done for thee, and bear it in mind, and that thou wouldst help others for his sake both in word and deed, even as he hath holpen thee, for naught and without reward. O how ready would men be to help others if we knew his goodness and gentleness towards us, he is a good and a gentle Lord, and doth all for naught, therefore let us follow his steps. So that I do not say, that believers should do no good works, but I say men should not do good works, to the intent to get the inheritance of heaven through good works, for if we believe we shall get remission of sins, or the inheritance of heaven through works, we believe not to get the same for Christ's sake, neither do we believe the promise of God that they are given us freely, and so we make God a liar, for God saith, thou shalt have the inheritance of heaven for my Son's sake, thy sins are forgiven thee for my Son's sake, but thou sayst it is not so, if thou think to win them by thy works. Thus you see that I condemn not good works, but the false trust in them, for all the works wherein man putteth any confidence, are therewith poisoned and become evil. Wherefore thou must do good works, but beware thou do them not to deserve any good through them, for if thou do, thou receivest thy good, not as the gift of God, but as a debt to thee, and makest thy self fellow with God, because thou wilt ta●e nothing of him for naught. Press not therefore to the inheritance of heaven through ●he presumption of thy good works, for if thou do, thou shalt fall as Lucifer fell for his pride. FINIS.