SC <, * )1lo e \ 
 

 / ^ 
 
THE 
 
 MARROW 
 
 O F 
 
 MODERN D I V I N I 7 T. 
 
 CONTAINING 
 
 Both Firft and Second Parts. 
 
 IN TWO VOLUMES. 
 
 " PART FIRST, 
 Touching both the Covenant of Works, and 
 the Covenant of Grace* 
 
 IN A DIALOGUE BETWIXT, 
 
 Antinomijla, an Antinomi- 
 an ; and, Neophltus, a 
 Young Chriftian. 
 
 Evangelifta, a Mini iter of 
 
 the Gofpel, 
 Nomijla, a Legalift, 
 
 P ART SECOND, 
 
 Touching the mod Plain, Pithy, and Spiritual, 
 
 Expofithn of the Tat Commandments, &c. 
 
 IN A DIALOGUE BETWIXT. 
 
 Evangelifla, a Minuter of 
 
 the Gofpel, 
 Nomologijia, a Pratlcr about 
 
 VOL 
 
 the Law ; and, 
 yj:: A jkitus, a Young Chrl« 
 ftisn. 
 
 II. 
 
 BV EDWARD FISHER.. 
 THE EIGHTEENTH EDITION, 
 
 WITH NOTES 
 
 BT MR. THOMAS BOSTON, 
 
 MINISTER OF THE GOSPEL AT ETTRICK. 
 
 2 COR. xiii. 8. Fcr we can do nothing 'again/} the Truth, 
 but fir the Truth. 
 
 BERWICK: / 
 
 PRINTED FOR W. PHORSON; AND / L 
 MART, LONDON. I78N 
 
 AW, AVE* 
 
THE 
 
 M A R R O W 
 
 O F 
 
 MODERN DIVINITr. 
 
 CHAP. III. 
 OF THE LAW OF CHRIST. 
 
 Se£t. I. The nature of the law of Chrijl. Sett. 2. The 
 law of the Ten Commandments a rule of life to believers. 
 Se£t. 3. Antinomian objections anfwered- Se£t« 4. The 
 necejfity of marks andjigns of grace. £e£t. 5. Antino- 
 mian objections anfwered. Se£t. 6. Holinefs and good 
 works attained to only by faith. Sect, 7. Slavifhfear 9 
 and fervile hope } not the fp rings of true obedience. 
 *SecT. 8. The efficacy of faith for holinefs of heart and 
 life. Se£t. 9. Ufe of means for flrtngthening if faith. 
 Sect 10. The difiinclion of the law of works •, and law 
 of Chrijl, applied tofsx paradoxes. Se£t. II. The ufe of 
 that difiinclion in practice. Seel. 12. That difiinclion 
 a mean betwixt Legalifm and A?iiinomianifm. Sect. 13. 
 How to attain ti affurance. Sect. 14. Marks and evi- 
 dences of true faith. Se£t. 15. How to recover lofl 
 evidences. Sect. 16. Marks and ftgns of union with 
 Chrijl. 
 
 Se£t. 1. Norn. r ~pHEN > Sir. I pray you proceed to 
 JL fpeak of the law of Chrift \ and 
 firfl let us hear what the law of Chrift is ? 
 
 A 2 
 
4 THE MARROW OF 
 
 Evan. The law of Chrift, in regard of fubftance and 
 
 matter, rs all one with the law of works, or covenant 
 
 of works. Which matter is fcattered through the 
 
 whole Bible, and fumrned up in the Decalogue or Ten 
 
 * n^UAn'^ Commandments, commonly called * the 
 
 9 bolton s , , ' . . r / . . 
 
 True moral law, containing fuch things as are 
 
 p~.,«,j~ agreeable to the mind and will of God, to 
 
 -bounds, ^ . ~. , , ' , 
 
 wit, piety towards God, chanty towards 
 
 5- Bafl ; n our ne ^g^ our > anc * fobriety towards our- 
 
 n *~~C 1 fclves. And therefore was it given of God 
 
 Catech. p. , , . , 6 r . . r 
 
 r to be a true and eternal rule of nghteouf- 
 
 i Revn n€ '" s, ** or a ^ men °^ a ^ nati0ns > anc * at a '* 
 
 TJf f t^e t ^ mes t- ^o t ^ iat evangelical grace diredU 
 T "a man to no other obedience than that 
 
 **""*£ ' ^' whereof the law of the Ten Command- 
 3 ' ments is to be the rule $ (a). 
 
 (j) The author here teacheth, that the matter of the 
 law of works and the law of Chrift, is one, to wit, the 
 Ten commandments, commonly called the Moral Law. 
 See VoL L page 27. And this law of the Ten Com- 
 mandments was given of God, and fo of divine autho- 
 rity, to be a rule of righteoufnefs, for men to walk by; a 
 rule, agreeable, in all things, to the divine nature and 
 will ; an eternal rule, indifpenfible, ever to continue, 
 without interruption for any one moment : and that 
 for All men , good and bad, faints and finners ; Of all 
 nations* Jeivs and Gentiles ; and at all times, in all ages, 
 from the moment of man's creation, before the fall, and 
 after the fall; before the covenant of works, under the 
 covenant of works, and under the covenant of grace in 
 its feveral periods, Thus he afferts this great truth, in 
 terms ufed by orthodox divines ; but with a greater vari- 
 ety of expreffion than is generally ufed upon this head ; 
 the which ferves to inculcate it the more. And fpeak- 
 ing of the Ten Commands, he declares irmhefe words, 
 " That neither hath Chrift delivered believers 
 oiherwife from them, than as they are the covenant of 
 works. The fcope of this part of the book, is to fhew, 
 that believers ought to receive them as the law of -Chrift 
 
MODERN DIVINITY. 3 
 
 AW But yet, Sir, I conceive, that though (as you 
 fay) the law of Chritt, in regard of fubilance and mat- 
 
 whom we believe to be, with the Father, and the Holy 
 Ghoft, the eternal Jehovah, the Supreme, mod High 
 God : and confequently as a law, having a command- 
 ing power, and binding force, upon the believer, from 
 the authority of God; and net as a fimpic paffive rule, 
 like 1 workman's rule, that hath no authority over 
 him, to command and bind him to follow its dirc&ion. 
 Nay our author owns the Ten Commandments to be a 
 law to believers, as well others, again and again com- 
 manding, requiring, forbidding, reproving, condem- 
 ning, fin, [See, Vol X] to which believers mud yield 
 obedience, [Vol* //.] and fenced with a penalty, which 
 tranfgreffing believers- are not to fear, [Vol. I.] as being 
 
 under the law to Chrift, ibid. —Thole things are 
 
 fo manifeft, that it is quite beyond my reach to con- 
 ceive, how, from the author's doctrine on this head, 
 end cfpccially from the paflage we are now upon, it 
 can be inferred that he teacheth, That the believer is 
 not under the law as a rule of life ; or can be affirmed, 
 that he doth not acknowledge the law's commanding 
 power, and binding force upon the believer, but makes 
 it a fimple paffive rule to him \ unlefs the meaning be, 
 that the author teacheth, " That the believer is not un- 
 der the covenant of works as a rule of life y' or ''That 
 the law as it is the covenant of works, is not a rule of 
 life to the believer*, and that he doth not acknowledge 
 the comanding power, and binding force of the co- 
 venant of works, upon the believer •, nor that obedi- 
 ence is commanded him upon the pain of the curfe,< 
 and bound upon him with the cords of the threatning 
 of eternal death in helh" For othenvife, it is evident 
 that he teacheth the law of the Ten Commandments 
 to be a rule of life to a believer, and to have a com- 
 manding and binding power over him. Now, if thefe 
 Be errors, the author is undoubtedly guilty ; and if his 
 fentiments on thefe heads were propofed in thofe terms, 
 as tho thing itfclf doth require, no wrong would be. 
 
 A 3 
 
I THE MARROW OF 
 
 ter, 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 fpeaketh on this wife, Do this and thou 
 
 Jhalt live ; and if thou do it not, then thou Jhalt die the 
 
 death: but the law of Chrill fpeaketh on this wife, 
 
 ! Ezeh. xvi. 6. And when I pa fed by thee, and j aw the 
 
 j polluted in thine own blood ;■ I /aid unto thee, when thou 
 
 \ wajl in thy blood, live. John xi. 26. And whofoever ii- 
 
 veth and believeth in me, Jhall never die (b). Eph. v. r, 
 
 2. Be ye therefore, followers of God, as dear children : and 
 
 walk in love, as Chrifi hath loved us. And if ye love me> 
 
 keep my commandments, John xiv. 15. And, if they break 
 
 my ftatutes, and keep not my commandments ', then will I 
 
 vift their trarfgreffion with a rod 5 and their iniquity with 
 
 Jlripes ; nevertheless my loving- kindnefs will I not utterly, 
 
 done him therein : but that thefe are gofpel-truths, ap- 
 pears from what is already faid : and contrary doftriues 
 do all iffue out of the womb of that dangerous pofition, 
 u That the believer is not fet free both from the com- 
 manding and condemning power of the covenant of 
 works;" of which before. 
 
 (b) Thefe texts are adduced to fhew that they, to 
 wh«m the law of the Ten Commandments is given, as 
 the law of Chrift, are thofe who have already received 
 life, even life that (hall never end j and that of God's 
 free gift, before they were capable of doing good 
 vcrks ; who therefore need not to work for life, but 
 from life. u The preface to the Ten Command- 
 ments teacheth us, that becaufe God is the lord, and 
 our god, and redeemer, therefore we are bound to 
 keep all his commandments. Lukei. 74. That we being 
 delivered cut of the hands of our enemies, might ferve him 
 without far. I ^et. i. 15. As he that hath called you is 
 holy, jo be ye holy. Becaufe it is written, be ye holy for 1 am 
 hcly. For a/much as ye know, that ye were not redeemed with 
 corruptible things — but with the precious blood of Chrifi" 
 bhort. Catech. with the Scriptures at Large. 
 
MODERN DIVINITY, 7 
 
 take away from him, nor fujfer my faithfulnefs to fail, 
 Pfal. lxxxix. 31, 32, 33. Thus you ice, that both 
 thcfe laws agree in faying, Do this. But here is the 
 difference; the one faith, Do this, and live ; and the 
 other faith, Live, and do this : the one faith, Do this, 
 for life \ the other faith, Do this from life : the one 
 faith, If thou do it not, thoujhalt die; the other faith, If 
 thou do it not, I will chajlife thee with the rod (c). The 
 one is to be delivered by God, as he is Creator out of 
 Chri/f, only to fuch as are out of Chrift •, the other is 
 to be delivered by God, as he is a Redeemer in Chrijl, 
 only to fuch as are in Chrift (d). Wherefore, neigh- 
 bour Neophitus, fith that you are now in Chrift 
 beware that you receive not the Ten Commandments 
 
 (c J Of this penalty of the law of Chrift, the author 
 treats afterwards. 
 
 (d) To direct the believer, how to receive the law of 
 the Ten Commandments with application to himfelf, 
 he affigns this difference betwixt the law of works and 
 the law of Chrift. The one, to wit, the law of works, 
 is the law of the Ten Commandments, but fuppofed to 
 be delivered by God as he is Creator out of Chrift $ 
 and fo ftanding in relation to man, only as Creator, 
 not as Redeemer ; the other, to wit, the law of Chrift, 
 is the fame law of the Ten Commandments, but fup- 
 pcfed to be delivered by God, as he is not only Crea- 
 tor but Redeemer in Chrift. And although the notion \ 
 of Creator doth not imply that of Redeemer, yet the } 
 latter implies the former ; as he is Redeemer he is fove- j 
 reign Lord Creator, elfe we are yet in our fins; for | 
 none of inferior dignity could remove our offence or 
 guilt : but the word of truth fecures this foundation of I 
 believers' fafety and comfort, Ifa. xliv. 6. Thus faith I 
 the Lord, the King of Ifrael, and his Redeemer, the Lord 
 of hojls, I am the Firf, and I am the Lajl, and befides me 
 there is no God. v. 24. Thus faith the Lord thy Redeemer,, 
 and He that formed thee from the womb, I am the Lord 
 that mahtth all things ? that fir etch eth forth the heavens a- 
 
8 TK2 MAKR3W OF 
 
 at the hands of God out of Chrifi ; nor yet at the 
 hands of INIofes ; but only at the hands of Chrift : and 
 fo (hall you be fure to receive them as the law of 
 Chrift («). 
 
 Icfie, that fpreadetb abroad the earth bj tnyfclf % Chap. iiv* 
 5 . Thy Maker is thine Hnfaand. 
 
 Now, the law of the Ten Command rrents is given, 
 the former way, only to unbelievers, or fuch as are out 
 of Chrift ; the latter way only to believers, or fuch as 
 are in Chrift. And to prove, whither this be a vain 
 diftinction or not •, one needs but to confult the con- 
 fcience, when throughly awakened, whether it is all a 
 cafe to it, to receive the law of the Ten Comandments in 
 the thunders from mount Sinai, or in the (till final! 
 voice, out of the tabernacle, that is, from an abfolute 
 God; or from a God in Chrift. 
 
 It is true, unbelievers are not under the law, as it is 
 the law of Chrift : and that is their mifery ; even as it 
 is the mifery of the flaves, that the commands of the 
 mafter of the family, though the matter of them be the 
 very fame to them, and to the children; yet they are 
 not fatherly commands to them, as they are to the 
 children, but purely mafterly. And they are not here- 
 by freed from any duty, within the compafsof the per- 
 fect law of the Ten Commandments: for thefe com- 
 mands are the matter of the law of works, as well as 
 * of the law of Chrift. Neither are they thereby exempt- 
 ?ed from ChrifTs authority and jurifdiciien : fince the 
 law of works is his law, as he is with the Father and 
 Holy Ghoft, the Sovereign Lord Creator ;- yea, and 
 even as Mediator, he rules in the midft of his enemies, 
 I and ever them, with a rod of iron. 
 
 (e) The receiving of the Ten Commandments at the 
 hands of Chrift, is here oppofed, (i.)To the receiving 
 of them at the hands of God out of Chrift. (2.) To 
 the receiving of them at the hands of Mofes, namely, 
 as our Lawgiver. The firft is a receiving of them im- 
 mediately from God, without a Mediator; and fo re- 
 
MODERN DIVINITY, fj 
 
 Nom. But, Sir, may not God out of Chrift deliver 
 the Ten Commandments, as the law of Chrift ? 
 
 Evan. O no! for God out of Chrift (lands in rela- 
 tion to man, according to the tenor of the law as it is 
 the covenant of works; and therefore can ("peak to man 
 upon no other terms, than the terms of that cgvs*>. 
 nant (fj. 
 
 Sect. 2. Nom. But, Sir, why may not believers a- 
 mongft the Gentiles receive the Ten Commandments as 
 
 cciving of them as the law of works. The fecond is a 
 receiving of them from Chrift, the true Mediator, yet 
 immediately, by the intervention of a typical one ; and 
 fo is a receiving of them as the law of Mofes, the ty- 
 pical Mediator, who delivered them from the ark or ta- 
 bernacle. To this it is, and not to the delivering of 
 them from mount Sinii, that the author doth here look, 
 as is evident from his own words, Vol. II. p. 12. The 
 former manner of receiving them is not agreeable to 
 the ftate of real believers ; fince they never were, ner 
 are given in that manner to believers in Chrift, but only 
 to unbelievers ; whether under the Old or New Tcfta- 
 ment. The latter is not agreeable to the ftate of New 
 Teftament believers; fince/the true Mediator is come, 
 and is fealed of the Father, as the great Prophet, to 
 whom Mofes muft give place, Mat. xvii. 5. Acls ill- 22. 
 See Turret, loc. 11. q. 24. th. 15. However the not 
 receiving of Mofes as the lawgiver of the Chrift tan 
 church, carries no prejudice to the honour of that 
 faithful fervant ; nor to the receiving of his writings, 
 as the word of God; they being of divine inspiration, 
 yea, and the fundamental divine revelation. 
 
 (f) This plainly concludes, that to receive the law 
 of the Ten Commandments from God, as Creator out 
 of Chrift, is to receive them as the law (or covenant) 
 of works; unlefs men wiilfancy, that after God hath 
 made two covenants, the one of works, the other of 
 grace, he will yet deal with them neither in the way of 
 the one, nor of the other. 
 
10 THE MARROW OF 
 
 a rule of life, at the hands of Mofes, as well as the be- 
 lievers amongft the Jews did. 
 
 * Bolton's Evan - Fo r anfwer hereunto, I pray yon 
 True confider *, that the Ten Commandments, 
 
 Bounds feeing tne fubftance of the law of nature 
 p % 77# ' (g) engraven in the heart of man in m- 
 nocency, and the exprefs idea, or reprefen- 
 tation of God's own image, even a beam of his own 
 + Pefk on fe°^ ne ^ s f> tne y were *° Rave been a rule 
 Gal iv c of "life" both to Adam and his pofterity, 
 alledeed tnou gh they never had been the covenant of 
 byD Tav wor ^ s (^) : but being become the covenant 
 
 Re? v I °*" wo .• l ^ c Y were to ^ avc fe ccn a ru '* e °f 
 
 I" _ " * life to them, as a covenant of works (/). 
 
 "" And then, being as it were razed out of 
 
 (g) Calling the Ten Commandments but the fub- 
 ftance of the law of nature, he plainly intimates, that 
 they were not the whole of that law; but that the law 
 of nature had a penal fanftion. Compare his fpeaking 
 of the fame Ten Commands, dill as the fubftance of the 
 law of works, and of the law of Chrift, Vol. /. p, 241. 
 Indeed he is not of that opinion, That a penal fan&ion 
 is inseparable from the law of nature. That would put 
 the glorified faints, and confirmed angels, in heaven (to 
 fay nothing more) under a penal iandtion too : for 
 without que (lion, they are, and will remain for ever, 
 under the law of nature. The truth is, the law of na- 
 ture is fuited both to the nature of God, and the nature 
 of the creature : and there is no place for a penal fanc- 
 tion, where there is no pofiibility of tranfgreffion. 
 
 (bj The Ten Commands being the fubftanceof the 
 law of nature, a reprefentation of God's image, and a 
 beam of his holinefs, behoved for ever unalterably to be a 
 rule of life to mankind, in all poflible ftates, conditions 
 and circumftances ; nothing but the utter definition of 
 human nature, and its ceafing to be, could dived them 
 of that office, fince God is unchanging in his image and 
 holinefs. Hence their being a rule of life to Adam and 
 his pofterity, had no dependence on their becoming the 
 
MODERN DIVINITY. II 
 
 man's heart by his fall, they were made known to A- I 
 ,iam, and the reft of the believing fathers, by vifions 
 and revelations, and fo were a rule of life to him (A) ; 
 yet not as the covenant of works, as they were before 
 
 covenant of works ; but they would have been that rule* 
 though there never had been any fuch covenant : yea* 
 whatever covenant was introduced, whether of works 
 or of grace ; whatever form might be put upon them » 
 they behoved dill to remain the rule of life : no cove- 
 nant, no form whatfoevcr, could ever prejudife this their 
 royal dignity. Now whether this date of the matter, 
 on their being the covenant of works, which was mere- 
 ly acceflbry to them, and might never have been at 
 all ; is the firmer foundation, to buila their being a rule 
 of life upon ? is no hard queftion to determine. 
 
 (i) And would have been fo always to them all, till 
 they had perfectly fulfilled that covenant-, had they 
 not been diverted of that form, unto believers, through 
 Jefus Chrift their furety. To them they remain to be 
 a rule of life, but not under the form of the covenant 
 of works : but to unbelievers, they are, and ftill will be 
 z rule of life under that form. 
 
 (k) And to them. One will not think ftrange to 
 hear, that the Ten Commands vyere, as it were razed, 
 out of man's heart, by the fall; if ont cenfidersthe fpi- 
 rituality and vaft extent of them, and that they were, in 
 their perfection engraven on the heart of man, in his 
 creation ; and doth withal take notice of the ruin 
 brought on man, by the fall. Hereby he indeed loft 
 the very knowledge of the law of nature; if the Ten 
 Commands are, to be reckoned, as certainly they are, 
 the fubftance and matter of that law; although he loft 
 it not totally, but fome remains thereof were left with 
 him. Concerning thefc the apoflle fpeaks, Rom. i. 19, 
 20. and ii. 14, 15. And our author teacheth exprefsly, 
 That the law is partly known by nature, to wit, in its 
 corrupt ftate. See vol 1L p. 26. And here he faith, not 
 (imply, that the Ten Commandments were razed ; tho' 
 in another cafe, {VqL L p. 24.] he fpeaks after that 
 
12 THE MARROW OF 
 
 his fall, and fo continued until the time of Mofes. 
 And as they were delivered by Mofes unto the be* 
 lieving Jews from the ark, and fo as from Chrift, 
 they were a rule of life to them, until the time of 
 Chrift's coming in the flefh (/). And fince Chrift's co- 
 ming in the flefh, they have been and are to be, a rule 
 of life both to believing Jews and believing Gentiles, 
 unto the end of the world ; not as they are delivered 
 by Mofes, but as they are delivered by Chrift : for when 
 Chrift the Son comes and fpeaks himfelf,then Mofes the 
 fervant muft keep filence \ according as Mofes himfelf 
 foretold, Afis, iii. ^^ % faying, A Prophet Jhall the Lord 
 
 manner, where yet is it evident he means not a razing 
 quite : but he fays, They were as it were razed. But 
 what are thefe remains of them in comparifon with that 
 body of natural laws, fairly written, and deeply engra- 
 ven, on the heart of innocent Adam ? If they were not 
 as it were razed, what need is there of writing a new 
 copy of them in the hearts of the elc£fc, according to 
 the promife of the new covenant, 1 will put my laws in- 
 to their hearts \ and in their tnind? will I write them f Htb T 
 x. 16. and viii. 10. Jer. xxxi. 33. What need was 
 there of writing them in the Book of the Lord, the 
 Bible, in which they were made known again to us ; 
 as they were to Adam and the believing fathers, the 
 author fpeaks of, by vifions and revelations ? the latter 
 being as necefiary to them, as the former, is to us, for 
 that end; iincc thefe fupplicd to them the want of the 
 Scriptures. As for thofc, who neither had thefe vi- 
 fions nor revelations given to themfelvcs, nor to the 
 dotlrine thereby taught, and communicated to them 
 
 by others. It is manifeft, they could have no more 
 
 knowledge of thofe laws, that was to be found among 
 the ruins of mankind in the fall. 
 
 flj As to the delivering of Ten Commandments 
 from the ark, or the tabernacle. See the feafe of it, and 
 the Scripture-ground for it, Vol. L p. 98, 99. note [y), 
 and p. 117. note fcj. 
 
MODERN DIVINITY. 13 
 
 your God raife up unto you of your brethren , like unto 
 me; him foall ye hear in all things , which he /hall fay 
 unto you. And therefore, when the difciples feemed 
 to defire to hear Mofes and Elias \n) to fpeak, on the 
 mountain Tabor, they were prefently taken away - 9 and 
 a voice came out of the eloud, faying. This is my beloved 
 Son in whom 1 am well pleafed ; hear ye him, Matt, xvii. 
 4, 5. As if the Lord had faid, you are not now to 
 hear either Mofes or Elias, but my well-beloved Son ; 
 and therefore I' fay unto you, Hear HIM (0). And is 
 it not faid, Heb. i. 2- That in thefe Lift days God hath 
 fpoken to us by his Son P and doth not the apoftle fay, 
 Let the word of Ch rift dwell in you richly ; and whatfoever 
 you do s in word or deed y do all in the name of our Lord J e- 
 fus Chrift, Col. iii. 16, 17. The wife" mult be fubjecl 
 unto the hufband, as wato Chrift, vtr. 18. (/>); the 
 child mud yield obedience to his parents, as unto Chrift, 
 v€f, 20. and the believing fervant muft do his matter's 
 bufinefs, as Chrift's bufinefs; for faith the apoftle, Te 
 ferve the Lord Chrift; ver. 24 Yea, faith he to the 
 Galatians, Bear ye one another's burthens, and fo fulfil the 
 law of Chrijty Galat. vi. 2. 
 
 Ant. Sir, I like it very well, that you fay, Chrift 
 fhould be a Chriftian's teacher, and not Mofes ; but 
 yet I qucftion, whether the Ten Commandments may 
 be called the law of Chrift; for where can ycu find 
 them repeated, either by our Saviour, or his apoftles, 
 in tbe whole New Teftament. 
 
 Evan. Though we find not that they are repeated, 
 in fuch a method, as they are let down in Exodus, and 
 
 (n) ihe former, the giver of the Jaw ; the latter 
 the Reftorer of it. 
 
 (0) « Which words eftaWifli Chrift as the only 
 Doctor and Teacher of his church; the only one whom- 
 he had betrufted to deliver his truths and will to his 
 people ; the only one to whom Chriftians are 10 heark- 
 en." Sup. to Pool's Annot. on Mat. xvii. 5. 
 
 (p) Wives fubmit yourfehes unto your oiun hufbands } as 
 tmto the Lord,Eph. v. 22. 
 
 Volume II. B 
 
*4 THE MARROW OF 
 
 Duteronomy • yet fo long as we find, that Chrift and 
 his apoftles did require and command thefe things, that 
 are therein commanded; and reprove and condemn 
 thofe things that are therein forbidden; and that both, 
 by their lives and doctrines: it is fufficient to prove 
 them to be the law of Chrift (q). 
 
 Ant. I think indeed, they have done fo, touching 
 fome of the commandments, but not touching all. 
 Evan, Becaufe you fay fo, I intreat you to confider, 
 Firft,, Whether the true knowledge of God required, 
 John iii. 19. and the want of it, condemned, 2 Theff. i. 
 8. and the true love of God, required, Mat. xxii. 37. 
 and the want of it, reproved John v 42. and the true 
 fear of God, required 1 Pet. ii, 17. Heb. xii. 28. and 
 the want of it, condemned Ronu iii. 18. and the true 
 trufting in God required, and the trufting in the crea- 
 tur«, forbidden, 2 Cor. i. 9. 1 Tim. vi. 17. be not the 
 fubftance of the firft commandment. 
 
 (q) Whether or not this be fufficient to prove them 
 to be the law of Chrift, having a divine, authorita- 
 tive, binding power on mens' confeiences, notwith- 
 (ianding of the term, do&rines, here ufed by the au- 
 thor ? One may judge from thefe texts, Matth. vii. 28, 
 29. The people were ajfonifljcd at his dcclrine. For he 
 taught than, as one having authority, and not as the 
 Scribes, John vii. 16. My doBrine is not mine, but his 
 ihatfent me. Heb. i. I, 2, 3. God who at fun dry times, 
 and in diver fe manners, [pake in time paji unto the fathers % 
 by the prophets, hnth in thefe loft days, fpohen unto us by 
 his Son, whom he hath appointed heir of all things, by 
 whom alfo he made the worlds ; who being the brightness 
 of his glory, and the exprefs image cf his perfon, &c. 
 Matth. xxviii. 18, 19, 20. Jill power is given unto 
 me in heaven and earth : Go ye therefore, and teach all 11a* 
 
 tl ons to obferve all things whatfoever I have command 
 
 , cdyoiu The original word, in the Old Te (lament, 
 I rendered law, doth properly fignify a dcclrine. Hence, 
 I Matth. xv. 9. Teaching for dotlrines the commandments 
 I of men, i. e. the laws and commands of men, for the 
 J law's and commands of God. Compare ver. 4, 5, 6. 
 
MODERN DIVINITY. I5 
 
 And confider, idly, Whether the hearing and reading 
 cf God 'sword, commanded, John v. 39. Rev. i. 3 and 
 prayer y required, Rom.xu. 12. I Thejf. v, 17 . andftnging 
 of 'Pf alms, required. Col. iii. \6. 1 Jam. v. 13. and 
 whither idolatry, forbidden, 1 Cor. x. 14. I John v. 21. 
 be not the fubitance of the fecond commandment. 
 
 And confider, i^dly , Whether worjhipping of God in valn % 
 condemned, Matth. xv. 9, and ufing vain repetitions hi 
 prayer^ forbidden, Matth. vi. 7. and hearing of the word 
 only, and not dying, forbidden, Jam. i. 22. whether wor- 
 jhipping Godin fpirit and truth, commanded, John iv. 24. 
 and praying with the fpirit and with undcrftanding al/o ; 
 and finging with the fpirit, and with understanding alfo ; 
 commanded, 1 Cor. xiv. 15. and taking heed what we 
 hear, Mark iv. 24. be not the fubitance of the third 
 commandment. 
 
 Confider, J^thly, Whether ChrijVs rifing from the dead, 
 the fir /I day of the week, Mark xvi. 2, 9. the difciples af- 
 fembling, and Chrijts appearing unto them, two feveral 
 fir/1 days oj 'the week , John xx. 19, 26. and the difciples 
 coming together anil breaking bread, and preaching after- 
 wards on that day, Aclt xx. 7. 1 Cor. xvi. 2. and John's 
 being in the fpirit on the Lord's day, Rev. i, 10. I fay, 
 confider whether thefe things do not prove, that the 
 firjl day of the week is to be kept as the Chriftian fab- 
 bath. 
 
 Confider, $thly> Whether the apoflle's faying, Children, 
 obey your parents in the Lor d^ for this is right : Honour 
 thy father and thy mother, which, is the firjl commandment 
 with promife, Eph. vi, I, 2. ancfall thefe other exhorta- 
 tions, given by him and the apoille Peter, both to inferiors 
 and fuperiors, to do their duty either to other, Eph. v. 
 22, 25. Eph. vi. 4, 5, 9. Col, iii. 18, 19, 20, 21, 22. Tit. 
 iii. I. I Pet. iii. 1. [ Pet. ii. 18. I fay, confider whe- 
 ther all thefe places do not prove, that the duties of 
 the fifth commandment are required in the New Te» 
 ftament. 
 
 Here you fee are five of the Ten Commandments; 
 and as for the other five, the apoftle reckons them up* 
 altogether, faying, Tkoufbalt no f commit adultery, Thau 
 
 B 2 
 
l6 THE MARROW OF 
 
 Jhalt not lill % Thou Jim It not/leal. Thou Jhalt not btar falft 
 <witne[s % Thou jhalt not covet, Rom. xiii. 9. Now, judge 
 you whether the Ten Commandments be not repeated 
 in the New Teftamcnt ; and fo confequently whether 
 . they be not the law of Chrift, and whether a believer be 
 : not under the law to Chrift, or in the law through 
 Cbrift, as the apcftle's phrafe is, 1 Cct\ ix. 21, 
 
 Sect. 3. Ant. But yet, Sir, as I remember, both Lu- 
 ther and Calvin do freak, as though a believer were fo 
 quite freed from the law by Chrift, as that he need not 
 iTigke any confeience at all of yielding obedience to it. 
 
 Evan. I know right well that Lutheran the Gala- 
 tians, p. 59. faith, The confeience hath nothing to do 
 with the law or works: and that Calvin, in his In/lit. 
 p. 403. faith, The confeience of the faithful, when the 
 affiance of their juftification before God is to be fought, 
 muft raife and advance themfclves above the law, and 
 forget the whole righteoufnefs of the law, and lay afidc 
 all thinking upon works. Now, for the true understand- 
 ing of thefe two worthy fervants of Chrift, two things 
 are to be confidered and concluded. & tf fii That when 
 they fpeak thus of the law, it is evident they mean only 
 in the cafe of juftification. Secondly, That when the 
 confeience hath to do with the law in the cafe of ju- 
 ftification, it hath to do with it only, as it is the covenant 
 of works : for as the law, is the law of Chrift, it neither 
 juflifies nor condemns (r). And fo, \l you underftand 
 
 (r)/. e. The law of theTen Commandments, common- 
 ly called the moral law, as it is the law of Chrift, neither 
 juftiiies nor condemns mens'perfons, in the fight of God. 
 How can it do either the one, or the other, as fuch ? 
 Since to be under it, as it is the law of Chrift, is the pe- 
 culiar privilege of believers, already juftified by g?ace, 
 and fet beyond the reach of condemnation; according 
 to that of the Apcftle, R:tjj. viii. I. There is therefore^ 
 fj;iu 110 condemnation to them which are in Chrift Jejux* 
 But to fay, That this makes the law of Chrift defpicable, 
 is to forget, the fovereign authority of God in him; his 
 matchlefs Jove ; in dying for aimers; the endearing re- 
 
MODERN DIVINITY, 1? 
 
 k cf the law, as it is the covenant of Work$ f ac- 
 cording to their meaning ; then it is moft true that they 
 
 lutions, wherein he ilands to his people ', and upon the 
 one hand, the enjoyment of actual communion and fel- 
 lowfliip with God, and the many precious tokens of his 
 love, to be conferred on them, in the way of clofe walk- 
 ing with God : and upon the other hand, the want of 
 that communion and fellowfhip and the many fearful to- 
 kens of his anger againft them for their fins. See Vol. I* 
 All thefe belong to the law of Chrift, and will never be 
 defpicable, hi the eyes of any gracious foul : though I 
 doubt if ever hell, and damnation were more defpiTed in 
 the eyes of ofhers, than they are at this day, wherein be- 
 lievers and unbelievers are fet fo much on a level, with 
 refpect to thefe awful things.- 
 
 As to the point of condemnation, it is evident from 
 Scripture, that no law can condemn thefe, who are in 
 Chrijl Jefus % Rom. viii. I, 33. And the law, as it is the 
 covenant of works, condemns all thofe, who are not in 
 Chri(t, but under the Jaw ■, Gal. iii. 10, Rom. iii. 19. And 
 particularly, it condemns every unbeliever; whofe con- 
 demnation will be fearfully aggravated, by his rejecting 
 of the Gofpel-offer : the which rejected offer will be a 
 witnefs againft him, in the judgment ; in refpecl where- 
 of cur Lord faith, John xii. 48. The word that I have fpo- 
 ken the fame fh all judge him in the lajl day. Compare chap, 
 xv- 22. If lhadnot come and fpokenimU them> they had mi 
 had fin; but vow they have no dike- for their fn. '-Therefore 
 the law, which unbelievers flill remain under, as- a co- 
 venant of works, will condemn them with a double cc?;- 
 demnation, John iii. iS. He- that believeth not y is eondem- 
 ned already , becaufe he hath not believed in- the ?iame of the 
 only begotten Son of God. And hence it appears, that there. 
 is as little need of, as there is warrant for, a-condem- 
 ning-gofpel. The holy Scripture dates it as the diffe- 
 rence betwixt the law and the Gofpel, That the former 
 is the miniftratioii of condemnation and death ; the lat- 
 ter, the minijl ration of righteoufnefs and life y 2 Cor. iii. 
 6 > 7> 8 >9* Compare John xii. 47. If ..any man hear my. 
 
 £3 
 
18 THE MARROW OF 
 
 fay ; for why fhould a man let the law come into his 
 conference ? That is, why lliould a man make any con- 
 
 ivordsy and believe not, 1 judge him not ; for I came not to 
 judge the world, but tofave the world. 
 
 As to the point of juftihcatioii ; no man is, nor can 
 >f be juftified by the law. It is true, the Neonornians or 
 Baxterians, to wind in a righteoufnefs of our own into 
 the cafe of juftification, do turn the gofpel into a law, 
 properly fo called •, and do tell us, that the gofpel ju« 
 (iifieth as a law, and roundly own what is the necef- 
 fary confequent of that do&rine, to wit, that faith }u- 
 ftifieth, as it is our evangelical righteoufnefs, or our 
 keeping the gofpel-law, which runs thus, He that be- 
 lie vet h fnall not perifh. Gibbon's Ser. Morn. £x. Meth. 
 p. 418, — 421. But the Holy Scripture teacheth, that 
 we are juftified by grace, and by no law, nor deed, or 
 Work of a law, properly fo called, call it the law of Chrift, 
 or the gofpel-law, or what law one pleafeth<: and there- 
 by faith itfelf, confide red as a deed or work of a law, 
 is excluded from the juftification of a finner, and hath 
 place therein, only as an inftrument, Gal. iii. 11. That 
 no man is juftified by a law in the fight of God, it is evident, 
 Chap. v. 4. Whofoever of you are juftified by a law, ye are 
 fallen from grace. Rom. iii. 28. Therefore we conclude , 
 that a man is juftified by faith, without -the deeds of a law. 
 Gal. ii, 16 Knowing that a man is net jufiified by works 
 |l cfa law. I read, a law, deeds, works, {imply ; becaufe 
 fo the original words, ufed in the texts, do undeniably 
 fignify. 
 
 To this agrees, JVefim. Confi chap. 11. art. I. "Thefe 
 whom God effectually calieth, he alfo freely juftifieth 
 
 . not for any thing wrought in them, or done by 
 
 them, but for Chrift's fake alone j nor by imputing faith 
 itfelf, the a£t of believing, or any other evangelical 
 obedience, in them, as their righteoufnefs; but, fjTc. 9% 
 Larg. Cat. queft. 73. " Faith juftifies a finner in the 
 fight of Gcd, not — as if the grace of faith, or any acl: 
 thereof, were imputed to him for his judication ; but 
 only as it is an inftrument by which he received* and 
 
MODERN DIVINITY. ip 
 
 fciencc of doing the law: to be juftified thereby, confi- 
 dering it is a thing impoflible ? Niy, what need hath 
 a man to make confeienee of doing the law to be ju- 
 ftified thereby, when he knows he is already juftified an- 
 other way ? Nay, what need hath a man to make con- 
 science of doing that law, which is dead to hinr, and he 
 to it ? Hath a woman any need to make any confeienee 
 of doing her duty to her hufband when he is dead, nay, 
 when fhe herfelf is dead alio ? or, hath a debtor any 
 need to make any confeienee of paying that debt which 
 is already fully discharged by bis furety ? Will any man 
 fee afraid of that obligation which is made # jy i > 
 void *j the feal torn off, the writing defaced T 
 
 nay, not only cancelled and crofled, but ^ w , 
 
 • • ' s r\ t x. .l A , bounds. 
 
 torn in pieces (J J. 1 remember the apoftle ■ 
 
 faith, Heb. X. I, 2. That if the facrifces P' 3 1 - 
 
 which were offered in the Old Teftament could have mad: 
 
 the comers thereunto perfect > and have purged ti e, %vor- 
 
 JJjippsrSy then fhould they have had no more confeienee of fm y 
 
 that is, their confeienee would not have accufed them 
 
 of being guilty of fins. Now the blood ef Chrifl hath 
 
 purged the confeienee of a believer from all his fins {chap. 
 
 ix. 14.) as they are tranfgrefliens again ft the covenant of 
 
 spplieth Chrift and his righteoufnefs." JVeJim. Confef. 
 chap. 19. art. 6. " Although true believers be not un- 
 der the law, as a covenant of works, to be thereby ju- 
 ftified or condemned ; yet is it of great ufe to them, as 
 wellas toothers, in that, as a rule of life, informing them 
 cf the will of God and their duty, it direcls and binds 
 them to walk accordingly. ?> From this laft pafiage of 
 the confeflion, two important points plainly offer thern- 
 felves. (1.) That the law is a rule of life to believers, 
 directing and binding them to duty, though they are 
 neither juftified nor condemned by it. " (2.) That nei- 
 ther juftifying nor condemning belong unto the law, 
 as a rule of life (imply, but as a covenant of works." 
 And tbefe are the very points here taught by our author. 
 
 (f) Col. ii. 14. Blotting cut the hand writing- 
 
 nailing it to bis croft* 
 
20 THE MARROW OF 
 
 works: and therefore, what needs his confcience be trou- 
 bled about that covenant? But now I pray you, obfervc 
 and take notice, that although Luther and Calvin do 
 thus exempt a believer from the Law, in the'cafe of ju- 
 flification, and as it is, the Law or covenant of works ;. 
 yet do they not fo, out of the cak of juftification, and 
 as it is the Law of Chrill . 
 
 For thus faith Luther on the Galatians, p. 182. out 
 of the matter of judication, we ought with Paul, Rom % 
 vii. 12, 14. to think reverently of the law, to commend 
 it highly, to call it holy, righteous, jud, good, fpiritual, 
 and divine, Yea, out of the cafe of justification, we 
 ought to make a god of it (/). And in another place, 
 faith he, on the Galatians, p. 5, There is a civil righ- 
 teoufnefs, and a ceremonial righteoufnefs : yea, and be- 
 fides thefe, there is another righteoufnefs, which is the? 
 righteoufnefs of the law, or of the Ten Commandments, 
 which Moles teacheth ; this alfo we teach after the doc- 
 # p, . trine of faith. And in another place *, 
 
 o he, having (hewed that believers, thro* 
 
 * Chrid, are far above the law. adds v 
 
 Pi o 3 « 
 
 ■*' Howbeit, I will not deny but Mofcs* 
 
 fheweth to them their duties, in which refpect they are 
 
 to be admonifhed and urged : wherefore fuch do&rines 
 
 and admonitions ought to be among Chriftians, as it is- 
 
 certain there was among the apodles ; whereby every- 
 
 man may be admonithed of his edate and office. 
 
 And Calvin, having faid (as I told you before) That 
 
 Chriftians, in the cafe of judification, muft raife and 
 
 advance themfeives above the law, adds ;- Neither caa» 
 
 any man thereby gather that the law is fuperfiuous to 
 
 the faithful, whom notwithftanding it doth not ceafe 
 
 to teach, exhort, and prick forward to goodnefs, altho* 
 
 \before God's judgment- feat it hath no place in their 
 
 confcience. 
 
 (t) i. e. Raife our efteem of it to the highed pitch, 
 and give it illimited obedience. Compare this with what. 
 is cited from the fame Luther, concerning the law* 
 
MODERN DIVINITY. 21 
 
 yf«/.Eut,Sir, if 1 forget not, Muf- * Cotn pj a Fo j 
 cuius faith That the law is utterly £ ^ ' f J 
 abrogated*, b * J 
 
 Evan. Indeed Mufculus, fpeaking of the Ten Corn- 
 mandments, faith, If they be weak, if they be the let- 
 ter, if they do work tranfgreflion, anger , curfe and death : 
 and if Chrift, by the law of the Spirit of life delirered 
 them that believed in him from the law of the letter, 
 which was weak to juftify, and ftro ng to con demn, and 
 from the curie/ being made a curie ToTusTTurcTy "they 
 be abrogated. Now this is molt certain, that the Ten 
 Commandments do no way work tranfgreflion, anger, 
 curfe, and death, but only as they are the covenant of 
 works («). Neither hath Chrift delivered believers any 
 
 («) According to the Holy Scripture, it is certain, 
 that the law of the Ten Commandments hath an irrr- J 
 taring effecT:, whereby they increafe fin; and a condemn* H 
 ing and killing effect, fo that they work curfe, death, 
 and wrath, called anger (it would feem) in the language 
 of our forefathers, when Mufculus's common places 
 were Engliihed. And it is no lefs certain, that jefus 
 Chrift hath delivered believers from the law, as it hath 
 thefc effects, Rom, xiv. 15. For if they which are of the 
 law be heirs, faith is made void, and the prcmife made of 
 none ejfeti s becaufe the law worketh wrath. Chap, vii, 5 , 6. 
 For when we were in the jfle/h, the motions of fins which 
 were by the /aw, did work in our members % to bring forth 
 fruit unto death. But now we are delivered from the law — 
 that wefjouidferve in newnefs of fjyirit , &c. Chap, viii 2. 
 For the law of the fpirit of life i in Chrifl Jefus, hath made 
 me free from the law ofjin and death. Gal. iii 13. Chrift 
 hath redeemed us from the curfe of the lavj> being made a 
 curfe for us. If then the Ten Commandments hare theft 
 cffe&s, not only as they are the covenant of works, but 
 as they are the law of Chrift, or a rule of life ; then be- 
 lievers are altogether delivered from them, which is 
 abfurd and abominable docTtrine. Therefore it evident- 
 ly follows, that the Ten Commandments have thefe ef- 
 fect, only as they are the covenant of works. The truth 
 
22 THE MARROW OF 
 
 ctherways from them, than as they are the covenant of 
 works. And therefore we may afluredly conclude, that 
 they are no ctherways abrogated than as they are the co- 
 venant of works (v). Neither did Mufculus intend 
 
 is, unro a gracious foul, the ft rouged poflible tempta- 
 tion to Antinomianifm, or carting off" the Ten Com- 
 mandments for good and all, would be to labour to 
 perfuade him, that they have thefe effects, not only as 
 they are the covenant of works, but as they are the law 
 of Chrift : fo that, take them what way he will, he (ball 
 find they have not only a curfmg, condemning, and 
 -killing power, but alio an irritating effect, increafmg 
 fin in him. Nevertheless, a Chriftian man's doing 
 againft them (which is the reverend Mufculus's phrafe, 
 as cited by the author in the following page) may be a 
 tranfgreflion : for a man may tranfgrefs the law, tho' 
 the motions of his fins be not by the law. And how 
 fuch a man's finning is more outragious than an ungod- 
 ly man's will convincingly appear, if one meafures the 
 outragioufnefs of finning by the obligations to duty ly- 
 ing on the (inner, and not by his perfonal hazard, which 
 is a meafure more becoming a (lave than a fon. 
 
 (y) Thus our author hath proven, that the law of 
 the Ten Commandments is a rule of life to believers ; 
 and hath vindicated Luther and Calvin from the oppo- 
 fite Antinomian error, as he doth Mufculus alfo, in 
 the following words ; and that from their exprefs de- 
 clarations, in their own words. And here is the con- 
 clufion of the whole matter. To (hew the judgment of 
 other orthodox Protectant divines, on this head, againft 
 the Antinomians *, it will not be amifs to adduce a paf- 
 fage out of a fyftem of divinity, commonly put into the 
 hands of ftudents, not very many years ngo, I am fure; 
 «* It is one thing (faith Turretine, difputing againft the 
 Antinomians) to be under the law as a covenant ; ano- 
 ther thing, not to be under the law as a rule of life. In the 
 former fenfe, Paul faith, "That we are not under the law % 
 but under grace, Horn. vi. 14. as to its covenant-relation, 
 curfe, and rigour j but in the latter fenfe we always 
 
MODERN DIVINITY. 2J 
 
 any otherways: for faith he, in the words following, it 
 muft not be understood, that the points of the fubftance 
 of Mofes's covenant are utterly brought to nothing («/) ; 
 God forbid. For a Chriftian man is not at liberty to 
 do thefe things that are ungodly and wicked: and if the 
 doing of thofe things the law forbids, do not difpleafe 
 Chriit; if they be not much different (*•), yea contrary ; 
 if they be not repugnant, to the righteoufnefs which 
 we received of him j let it be lawful for a Chriilian man 
 to do them ; or elfe not (v). But a Chriilian man do« 
 
 remain bound unto It, though for a different end : for 
 in the firft covenant, man was to do this, to the end 
 that he might live ; but in the other, he is bound to 
 perform the fame thing, not that he may live, but be- 
 caufe he lives." Turret, loc. 11. queft. 24. thef. 7. 
 View again, Weflm. Confejf. chap. 19. art. 6. the words 
 whereof are cited {Vol. II. page 18.] Hereupon agreeth 
 ; our author's conclufion, viz. That believers are no 
 otherways, not any otherways delivered from the law 
 of the Ten Commandments, but as they are the cove- 
 nant of works. Now, how can thofe who oppofe An- 
 tinomianifm, on this head, contradict the author there- 
 upon, but by afferting, u That believers are not deliver- 
 ed from the Jaw, as it is the covenant of works, but that 
 they are dill under the powerof the covenant of works ?" 
 The which are principles as oppofite to the received 
 doctrine of orthodox Protectant divines, and to the con- 
 fellion of fakh, as they are to the do&rine of our au- 
 thor. 
 
 (w) 1. /, That the particular precepts of the law of 
 the Ten Commandments, called by Mufculus the fub- 
 ftance of the law-covenant, are disannulled; and no 
 mere to be regarded. 
 
 (#) i. e. Very unfuitable. 
 
 (y) i. c. Or if they be, as certainly they are, difplea- 
 fing to Chrift ; molt unfuitable, contrary and repug- 
 nant to the righteoufnefs, which the believer hath re- 
 ceived from Chrift; then they are by no means to be 
 done. 
 
24 THE MARROW OF 
 
 ing againft thofe things which be commanded in the 
 Decalogue, doth fin more outragioufly, than he that 
 ftiould ib do, being under the law (*),; fo far ofF is he 
 
 (z) Thefe are 'the words of Mufcuius ftill adduced 
 by the author to (hew, that that famous divine was no 
 Ancinomian ; and if they will not ferve to clear him, 
 but he mud (till be on that fide. I apprehend, orthodox 
 Protectants will be forry for their lofs of that great man. 
 But though it be obferved, that he fpeaks of doing a- 
 gainit the things commanded in the law, but not againft 
 the law itfelf; there is no hazard: for it is evident, 
 that by the law, Mufeulus underftands the covenant of 
 works, or, in his ftile Mofes's covenant : and fince he 
 was not of the opinion, that believers are under the co- 
 venant of works, no, nor under the commanding 
 power of that covenant', he could not fay, that they 
 finned againft it. However, he ftill looks on the Ten 
 Commandments, the fubftance of that covenant to be 
 alfo the law of Chrift, binding the Chriftian man to o- 
 bedience. From his faying, That a Chriftian doing a- 
 gainft thefe things, fins more outragioufly, than one 
 who is under the law ; it doth indeed foilow, that a 
 Chriftian's fin is more difpleafing to God, and deferves 
 a heavier curfe, in itfelf; tho* in the mean time, the 
 law of Chrift hath no curfe annexed unto the tranf- 
 greflion of it. For fin's deferving of a curfe, arifeth 
 not from the threatening, but from its contrariety to 
 the precept, and confequently to the holy nature of God: 
 fincc 'tis manifeft, that fin doth not therefore defcrve 
 a curfe, becaufe a curfe is threatened •, but a curfe is 
 threatened, becaufe fin deferves it. And the fins of 
 believers do, in themfelves, deferve a heavier, curfe, 
 than the fins of others. Yet the law of Chrift hath not 
 a curfe annexed to the tranfgrefiions of it ; becaufe the 
 heavy curfe, deferved by the fins of believers, was al- 
 ready 'laid on Chrift, to whom they are united : and 
 he bare it for them, and bore- it away from them ; fo 
 that they cannot be threatened with it, over again, 
 after their union with him. 
 
 
MODERN DIVINITY. 2$ 
 
 from being free from thofe things that be there com- 
 manded. 
 
 Sect. 4. Wherefore, friend Antinomifta, if cither 
 you, or any man elfe, (hall, under a pretence of your 
 being in Chrift, exempt ycurfelves from being under 
 the law of the Ten Commands, as they are the law of 
 Chrift, I tell you truly, it is a fhrewd fign you are not 
 yet in Chrift; for if you were, then Chrift were in you; 
 and if Chrift were in you, then would he govern you, 
 and you would be fubjecl unto him, I am fure the 
 prophet Ifaiah tells us, that the fame Lord, who is our 
 Saviour; & a f° ont King and Law-giver, Ifa. xxxiii. 22. 
 and truly, he will not be Jefus a Saviour to any, but 
 only to thofe unto whom he is Chrift a Lord *, for the 
 very truth is, wherefoever he is Jefus a Saviour, he is 
 alfo Chrift a Lord: and therefore, I befeech you, exa- 
 mine yourfelf whether he be fo to you or no. 
 
 Afit. Why then, Sir, it feemeth that you ftand upon 
 marks and figns. 
 
 Evan, Yea, indeed, I ftand fo much upon marks and 
 figns, that I fay unto you in the words of the apoftle 
 John, I John iii. 10. In this the children of God are 
 maniftj} % and the children of the devil : whofoevcr doth not 
 rigbteottfnefii if net of God. For faith Luther*, he that 
 is truly baptized, is become a new man, # p, . 
 and hath a new nature, and is endowed q 
 with new difpofitions : and loveth, liveth, 
 fpeaketh, and doth far ctherways than he ^' 
 was wont, or could before. For, faith godly Tindal f, 
 God worketh with his word, and in his . ^-^ , . 
 word •, and bringeth faith into the hearts p a 
 
 of his elect, and lcofeth the heart from fin, J r ' 
 or^ i-^;<-«-«<-k ;*- *~ n~,i „„j ~;„ Q <.u „ ~^„ Wick. 
 
 Ma 
 
 m. 
 
 and knitteth it to God, and giveth a man 
 
 power to do that which was before impof- 
 
 fib'le for him to do, and turneth him into P* 5* o«« 
 
 a new nature (a). And therefore, faith Luther in ano- 
 
 . (a) i. e. Makes him a new man. 
 Volume II. C 
 
26 THE MARROW OF 
 
 * Choice *her place # , Herein works are tobeextolled 
 Serm an< * comrnenc *ed, * n tnat lne y are fruits and 
 d 107 ^ nS °^ ^^ ' anc * therefore ne ^ ,at lliatn 
 P" *'* no regard how he leadeth his life, that he 
 may flop the mouths of all blamers and accufcrs, and 
 clear himfelf before all, and teflify that he bath lived, 
 . p ara fpoten, and done well, is not yet a Chriftian. 
 Xy. , * Howthen, faith Tindal again f, dare any man 
 ~- " think that God's favour is on him, and God's 
 
 68 Spirit within him ; when he feeleth not the 
 
 * ■ ' . working of his Spirit, nor himfelf difpofed to 
 any good thing (b) ? 
 
 Ant, But by your favour, Sir, I am perfuaded that 
 many a man deceives his own foul by thefe marks and 
 figns- 
 
 Evan. Indeed I mud needs confefs with Mr. Bolton 
 
 -r TVf an( * ^ r ' ^yk e > t ^ at in tne ^ e times of 
 
 / r Chriftianity i, a reprobate may make a 
 
 courle of , . ; T V c u r / j 
 
 ry glorious proieilion of the gotpel, and per- 
 
 ,, . form all duties and exercifes of religion ; 
 
 / * " and that, in outward appearance, with as 
 
 nefs, page t r \!L i i \ u ■•! 
 
 „ great ipint and zeal, as a true believer: yea, 
 
 n A i he may be made partaker of feme meafure 
 
 On the c - i -n • *• ii j u n. 
 
 I ^t ot inward illumination ||, and have a Iha- 
 
 ' dow of true regeneration ; there Being 
 
 "' ' no grace effcc~tual!y wrought in the faith- 
 
 ful, a refemblance whereof rray not be found in the 
 unregenerate. And therefore I fay ; if any man pitch 
 upon the fign, without the thing fignified by the fign 
 (r), that is, if he pitch upon his graces (or gifts rather) 
 and duties, and conclude aflurancg iroflaT thern^ as they 
 are in him, and come from him, without having re- 
 ference to Jefus Chnft, as the root and fountain of 
 them ; then are they deceitful marks and figns (J) : but 
 
 / (b) viz. Habituaiiy. 
 
 {c) To wit Chrift in the heart. 
 
 (d) Becaufe all true grace and acceptable duty, flow 
 from Jefus Chrift, dwelling in one's heart, by bis Spi- 
 rit ; and whatfoever comes not that way, is but a thew 
 
MODERN DIVINITY. *7 
 
 if he look upon them with reference to Jefus Chrift, 
 then are they not deceitful, but true evidences and de- 
 monftlrations of faith in Chrift And thus 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 jilflifi cation as flowing from his faith, ?^m\ upon big 
 faith as given by, and embracing Jefus Chrift. Thus 
 I fay, if he re its not till he comes to Chrift, his marks 
 and figns are not deceitful, but true (e). 
 
 and femblance of thefe things, Rom* viii. 9. If any 
 man have net the Spirit of ' Chrift % he is none of his % John 
 xy. 5, Without me ye can do nothing. Chap. i. 16. And 
 cf his fid Kefs have' we all received, and grace for grace. 
 Gal. ii. 20, / live, yet not I, but Chrift liveth in me. 
 u The raufe of good works, we cenfefs to be, not our 
 free-will, but the Spirit of the Lord Jefus, who dwelling 
 in our hearts, by true faith, bringeth forth fuch works 
 as God hath prepared for us to walk in. Old Confeff, 
 art, 13 u So good works follow as effects of Chrift in 
 us, poiTefled by faith." Mr. John Davidfoiis Catech. 
 page 30. 
 
 (e) Here is a chain, ferving to lead a child of God 
 unto aflurance, that he is in the ftate of grace; where- 
 in duties and graces, being run up unto their true 
 fpfing, do fo (hine after trial of them, as one may con- 
 clude aflura ncejY pm tft etri, as the author phrafeth it. 
 And TienTit is to be obferved, that thefe words, out- 
 ward achotiS) aclkns of the mind, habits of grace \ juftifica- 
 iicn, faith, embracing of Chrift \ are, in the progrefs of 
 the trial, to be taken in their general notion, agreeing 
 both to what is true, and what is falfe, in each parti- 
 cular; as faith feigned and unfeigned, juftification real 
 and imaginary, grace common and faving, C5V. For 
 the fpecial nature of thefe is (till fuppofed to be unde- 
 termined to the perfen under trial, until he come to 
 the end of the trial. This is evident from the nature 
 C 2 
 
 T 
 
28 THE MARROW OF 
 
 Ant. But, Sir, if an unbeiiever may have a refem- 
 blauce of every grace that is wrought in a believer, 
 
 of the thing ; and from the author's words tco, in the 
 fentence immediately preceding, where he faith, If he 
 pitch upon his graces, or gifts rather ; the which cor- 
 rection he makes, becaufe the former word is ordinarily 
 reftridted to faving grace; the latter not fo. And 
 
 \ hence it appears, that the author was far from imagi- 
 ning, that a manmuft have the aiTurance he fpeaks of, 
 before he can conclude it from his graces or duties. 
 
 The links of this chain are five. The firft, outward 
 s£lions, or works materially good, flowing from the 
 inward actions of the mind : Other wife they are but 
 pieces of grofs difiimulation *, as was the refpe£t and 
 honour put upon Chrift by the Herodians and others, 
 when they ahked him, If it was lawful to give tribute nth* 
 to Cafar? Matth. xxii, 1 6, 17, 18. The fecond, Thefe 
 actions of the mind, flowing from the habits of grace 
 within the man : otherways, they are but fair flowers, 
 which, becaufe they have no root, wither away, Matt. xiii. 
 6. like the Ifraelites, their feehing, returning, enquiring 
 after, and remembering God, when he few them, Pial. 
 lxxviii. 34, 35, 36, 37. The third, thefe habits of 
 grace within the man, flowing from his justification : 
 
 \ otherwife they are but the habits of common grace, or 
 of mere moral virtues, to be found in hypocritical pro- 
 feffors, and fober heathens. The fourth, The man's 
 juftiiication, fxowing from his faith : otherwife it is 
 but as the imaginary juftification of Pharifees, Papifls, 
 and Legalifs, who are they ivhichjuftify themfelves, Luke 
 xvi. 15. The fifth, His faith given by Chrift, and em- 
 bracing Chrift : otherways it is but feigned faith, which 
 never knits the foul to Chrift, but leaves the man in 
 the cafe of the fruitlcfs brr.nch, which is to be taken 
 away, John xv. 2. 
 
 This chain is not of our author's framing, but is a 
 JcHptural one, 1 Tim, i. 5. Now (1.) the end of the com± 
 ntandment is charity,- (2.) out of a pure heart, (3.) and of 
 a good confeiencey (4.) and of faith (5.) unfeignui^ 
 
MODERN D1VINITT. 2(> 
 
 then it muft needs be an hard matter to find out the 
 difference ; and therefore, I conceive it is bed for a 
 
 man not to trouble himfeif at all about marks and figr.s. 
 
 (i Wherein the apoftle teacheth, that the obedience of 
 the law muft ilow from love, and love from a pure 
 heart, and a pure heart from a good confeience, and a 
 good confeience from faith unfeigned; thus he makcth 
 the only right channel of good works." Practical Ufccf 
 Saving Knowledge, Tit. The third thing requifite to 
 evidence true faith, is, that obedience to the law run in 
 the right channel, that is through faith in Chrift. 
 
 If one examines himfeif by this infallible rule, he 
 cannot fafely take his obedience for a mark or evidence 
 of his being in the ftate cf grace, until he run it up 
 unto his faith,, embracing Chrift. But then finding 
 that his faith made him. a good confeience, and his 
 good confeience a pure heart, and his pure heart pro- 
 duced love, from whence his obedience flowed *, in that 
 cafe, his obedience is a true mark of the unfeignednefs 
 of his faith ; from whence he may ailuiedly conclude, 
 that he is in a ft ate of grace, Our author's method be- 
 ing a copy of this, the objections againft it muft effect 
 both. 
 
 Let us fuppofe two men to put themfelves on a trial 
 of their ftate according to this method j and to pitch 
 upon fome external duties of theirs, or Tome graces 
 which they feem to difcern in themfelves, as to the 
 fuMance thereof 5 though, as yet, they know not the 
 fpecific nature of the fame, namely, whether they be 
 true or falfe. 
 
 The one finds, that his external duties proceeded not 
 from the inward actions of his mind ; or if they did, ~ 
 that yet thefe actions of his mind did not proceed from 
 habits of grace in him ; or if they did proceed from 
 thefe, yet thefe flowed not from his juftification, or, I 
 which is the fame, followed not upon the purging of 
 his confeience ; or if they did, that yet his' r "]un:ifica- ( 
 tien, or gopJLconfcience, fuch as they are, proceeded 
 not from his faith j or if they did proceed from it, 
 
 C.3 
 
5* THE MARROW OF 
 
 Evan. Give me leave to deal plainly with you, irt 
 felling you, that altho' we cannot fay, every one that 
 
 that yet that faith of his did not embrace Chrift, and 
 eonfequently was not of the fpecial operation of God, 
 or given him by Chritl in him, by his Spirit. In all, 
 or any of thefe cafes, it is plain, that the external du- 
 ties, or the (fo called) graces, which he pitched upon, 
 can be no true marks, from which he may conclude 
 himfelf to be in a Hate of grace. 
 
 The other finds, that his external duties did, indeed, 
 flow from the inward a&ions of his mind, and thefe 
 from habits of grace in him, and thefe again from his 
 juftification, or good confeience, and that from his 
 faith, and that his faith embraced Chrift. Here two 
 things are obfervable : (j.) That neither the duties nor 
 graces pitched upon, could be fure marks to him, be- 
 fore he came to the lair point ; in regard of the flaw 
 that poilibly might ft £ 1 1 be found in the immediate or 
 mediate fprings of them. And therefore the looking,/ 
 mentioned by the author, is indeed a progreflive know- 
 ledge and difcovery ; but ftili unclear and uncertain, 
 till one comes to the end, and the whole evidence is 
 put together ; even as it is in fearching out fome ab- 
 itrufe point, by obfervation of the dependence and con- 
 
 I neclion things have one with another. Wherefore our 
 author doth by no means fuppofe, that I muff know 
 certainly that I am in Chrift and juftified, and that my 
 faith is given me by Chrift, before thefe duties or graces 
 
 j can be true marks or evidences to me. (2.) That the 
 man perceiving his embracing of Chrift, as to the 
 fubftance of the action, is allured of the faving nature 
 of it, (namely, that it is a faith uniting him to Chrift, 
 and given him by Chrift in him) by the train of effects 
 he fees to have followed it, according to the eftablifh- 
 ed order in the covenant of grace, 1 Tim, i. 5. From 
 which effects of his faith embracing Chrift, that which 
 might have deceived him was all along gradually re- 
 
 I moved in the progrefs. Thus he is indeed fent back 
 to the fruits of his faith, for true marks and evidences 
 of it ; but he is fent back to them, as Handing clear 
 
MODERN DIVINITY. %t 
 
 hath a form of godlinefs hath alfo the power of godli- 
 nefs ; yet we may truly fay, that he who hath not the 
 form of godlinefs hath not the power of godiinefs ; for 
 though all be not gold that gliftereth, yet all gold 
 doth glider. And therefore, I tell you truly, if you< 
 have no regard to make the law of Chrift your rule, by 
 endeavouring to do what is required in the Ten Com- 
 mandments, and to avoid what is there forbidden, it 
 is a very evil fign : and therefore, I pray you confider 
 of it. 
 
 Seel:. 5. Ant. But, Sir, ycu know the Lord hath 
 promifed to write his law in a believer's heart 5 and to 
 give him his Spirit to lead him into all truth : and there- 
 fore 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 fay. 
 
 Evan. Indeed, faith Luther*, the mat- # p, .^ 
 ter would even fo fare, as you fay, if we ,., 
 were perfectly and altogether the inward W ' **- 39- 
 and fpiritual man, which cannot be in any wife before 
 the laft day, at the riling again of the dead [f ) : foloug 
 
 now in his regrefs, though they were not fo in his pro- 
 grefs. And at this rate he is not left to run in a cir- 
 cle, but hath a comfortable end of his felf examina- 
 tion, being affured by his duties and graces, the fruits 
 of his faith, that his faith is unfeigned, and himfelf in 
 in the flare of grace. 
 
 (f) We would have no need of the law written with- 
 out us, if, as we are fpiritual in part, in refpecl: of fanc- 
 tification begun in .us, we were perfectly and altoge- 
 ther fpiritual, both in body and foul. But that is not 
 to be expected till the refurre&ion : when that, which 
 is now foivn a natural body y is razfed a fpiritual body > 
 1 Cor. xv. 44. being reunited to the fpirit or foul made 
 perfect at death \ Heb. xii, 23. the which doth therefore 
 no more, from the moment of death, need the law 
 written without it. 
 
32 THE MARROW OF 
 
 as we be clothed with this^ mortal flefh, we do but 
 begin and proceed onwards on our coin fc towards per- 
 fection, which will be con Turn ma ted in the life to 
 come: and for this caufe the apoftle, Row. viii. doth 
 call this the Jirfl fruits of the Spisit, which we do enjoy 
 in this life, the truth and fulncfs of which we (hall 
 # p. . receive in the life to come. And there - 
 
 fore (faith he in another place*) it is ne- 
 Sermons, a- r * u . *u *t , i_ 
 
 ' cefiary io to preach to them that have re- 
 
 "' * ' ceived the do£trivie of faith, that they might 
 
 be flirrcd up to go on in good life, which they have 
 embraced; and that they faffer not themfelves to be 
 overcome by the afTaults of the raging flefli: for we will 
 not fo prefume of the doctrine of faith, as if, that be- 
 ,,. . ing had, every man might do what he lift- 
 
 1 L ' edf: no, we mult earneftly endeavour 
 P* '/• ourfelves, that we may be without blame ; 
 and when we cannot attain thereunto, we mud flee tor 
 prayer, and fay before God and man, Forgive us our 
 trefpajfes. And, faith Calvin, Injlit. p. 162* one pro- 
 per ufe and end of the law, concerning t-he faithful 
 \g) y in whofe hearts iiveth and reigneth the Spirit of 
 God, is this ; to wit, altho' they have the law written 
 and engraven in their hearts by the finger of God, yet 
 is the [h) law to them a very good means, whereby 
 they may daily, better and more afturedly learn what 
 is the will of the Lord : and let none of us exempt him- 
 felf from this need, for no man hath hitherto attained 
 to fo great wifdom, but that he hath need to be daily" 
 Inftrueted by the law. And herein Chrilt diiFeretrr 
 from us, that the Father hath poured out upon him the 
 
 p, infinite abundance of his Spirit \\ but 
 
 ^ T a . ' * whatfoever we do receive, it is fo by mea- 
 j° - iV -34- f ure ^ t k at we have need one of another* 
 
 NoV mind it, I pray you, if believers have the Spirit* 
 but in THtafure % and know but in part, then have they- 
 the laiu written in their hearts but in mtafure and in 
 
 (g) i. e. Refpedting believers. 
 (/>) Written. 
 
MODERN DIVINITY. 33 
 
 part (i), I Cor. xiii, 9. and if they have the law writ- \ 
 
 ten in their hearts but in mcafure and in put, then 
 
 have they not a perfect rule within them; and if they 
 
 have not a perfect rule within them, then they hate 
 
 need to have a rule without them. And therefore, 
 
 doubtlefs, the ftrongeft believer of us all, had need to 
 
 hearken to the advice of godly Tindal *, # -/ |V 
 
 who faith, Seek the word of God in all ^ v 
 
 things, and without the word of God do ^y* 
 
 nothing. And faith another godly and t e- ^' 
 
 vangelical writer, My brethren, let us do our whole 
 
 endeavour to do the will of God as it be- A : 
 
 cometh good children; and beware that fr-li o 
 
 r fe . of the Be- 
 
 we tin not, as near as we can +. c 5 
 
 neii^ Oi 
 Ant, Well, Sir, I cannot tell what to ^, ™ 
 
 fay; but (metnmks) when a man is per- -^ , 
 
 fectlyjuftified by faith, it is a very needlefs g * 
 
 thing for him to endeavour to keep the law, ™ % ** 
 
 and to do good works (k). 
 
 (1) They have not the law written compleatly and 
 perfectly in their hearts. 
 
 (k) This Antinomian principle, That it is needlefs 
 for a man, perfectly juftified by faith, to endeavour to 
 keep the law, and do good works, is a glaring evidence, 
 that legality is fo ingrained in man's corrupt nature, 
 that until a man truly come to Chrifi, by faith, the le- 
 gal difpofition will ftiH be reigning in him; let nim 
 turn himfelf into what fhape, or be of what principles 
 he will, in religion : though he run into Aatitiomia- 
 nifm, he'll carry along with him his legal fpirit, which 
 will always be a flavifh and unholy fpirit, He is con- 
 ftrained, as the author cbferves, to do all that he doth 
 for fear of punifiiment, . and hope of reward : and if it 
 is once fixed m his mind, that thefe are ceafcd in his 
 cafe, he (lands ftili like a clock, when the weights that 
 made her go, are removed ; or like a flave, when he is 
 in no hazard of the whip: than which there cannot be 
 a greater evidence of iothforne legality. 
 
34 THE MARROW OF 
 
 * Chrifl: Evan. I remember Luther * faith, that 
 
 lib d to * n ^* s t * me t ' iere were f° me ) that did rea ~ 
 • P* jy* f on a f ter t j ie iik e manner; If faith, fay 
 
 they, do accomplifh all things, and if faith be only and 
 alone fafficient unto righteoufnefs ; to what end are 
 we commanded to do good deeds? we may go play 
 then, and work no working at all. To whom he makes 
 an anfvver, faying, Not fo, ye ungodly! not fo. And 
 + On G I there were others that faid f, If the law do 
 ^ , not juftify, then it is in vain, and of 
 
 P* 5 ". effcdt. Yet it is not therefore true (faith he) 
 For like as this confequeiice is nothing worth ; money 
 doth not juilify or make a man righteous, therefore it 
 is unprofitable -, the eyes do not juilify, therefore they 
 muft be plucked out ; the hands make not a man 
 righteous, therefore they mud be cut off: fo is this 
 naught alio; the law doth not juftify, therefore it is 
 unprofitable. We do not therefore deftroy and con- 
 I demn the law, becaufc we fay it doth not juftify ; but 
 I we fay with Paul, (i Tim. i. 8 ) the law is good, if a 
 wan do rightly ufe it. And that this is a faithful faying, that 
 they which have believed in God might be careful to main- 
 tain good works ; thefe things are good and prof table unto 
 meti) Titus iii. 8. 
 
 Seel:. 6. Neo % Truly, Sir, for mine own part, I do 
 much marvel, that this my friend Antinomiita fhould 
 be fo confident of his faith in Chriit, and yet fo little 
 regard hoiinefs of life, and keeping of Chrift's com- 
 mandments, as it ft ems he doth. For I give the Lord 
 thanks, I do now, in fome fmall^neafure, believe, that 
 lam, by Chrift, freeTy^and fully juftified, and aoquit- 
 f ted from ail my (ins; and therefore have no need either 
 i to ef chew evil or do good, for fear of punifhment or 
 \ hope of reward, and yet (methinks) I find my heart 
 more willing and defirous to do what the Lord com- 
 mands, and to avoid what he forbids, than ever it was 
 before I did thus believe (/), Surely, hir, I do per- 
 
 (l) it is not the icope oi defign of Neophitus, here, 
 no Ihew wherein the cflence oi faith confilts, or to give 
 
MODERN DIVINITY. 35 
 
 ceivc that frith in Chrift (m) is no hinderance to holi- 
 ness of life, as I once thought it was. 
 
 a definition of it. But luppole it was fo \ his defini- 
 tion falls confiderably fliort of fome given by famous 
 orthodox Proteftant divines, yea, and churches too. 
 JlSee the note on the Definition of Faith, I repeat here 
 l -Mr. John Davidfon's Definition only, viz. u Faith is 
 an htart ajfurance y that our fins are freely forgiven us in 
 Chrift." From whence one may clearly fee, that fome 
 time a day, it was reckoned no abfurdity, that one's, I 
 juftification was made the object of one's belief. For 
 the underftanding of which antient Proteftantdoftrine, 
 grown almofl quite out of ken with unlearned readers, 
 1 fhall adduce a paftage out of Wendeline's Chrift* 
 Theol, lib. I. cap. 24. pag. 542, 543. He propofeth the 
 Popifn objection thus, u Juftifying faith muftgo before 
 juftification; but the faith of fpecial mercy doth not 
 go before juftification; if it did, it were falfe ; for at 
 that rate, a man fnould believe that his fins are forgiven, 
 which as yet are not forgiven \ fince they are not for- 
 given but by juftification : therefore the faith of fpe- I 
 cial mercy is not juftifying faith." In anfwer to which, 
 he denies the fecond of thefe propofitions, with the 
 proof thereof ; and concludes in tbeie words, " Juftify- 1 
 Lng faith therefore hath fcr the fpecial objeft of it, for- 
 givenefs of fins futu /*<?, prefent^ and baft " He explains it 
 thus, " By the faith of fpecial mercy, as it goeth before ; 
 juftification, a man doth not believe that his fins are for- 
 given him already, before the aft of believing." (This, 
 by the bye, is the Antinomian faith, juftifying only 
 declaratively ; follows the true doftrine of faith) '< But 
 that he fhall have forgivenefs of fins : in the very aft of 
 juftification, he believes his fins are forgiven him, and 
 fo receives forgivenefs after juftification, he believes 
 the pad application," to wit, forgivenefs, that is, that 
 his fins are now already forgiven him. 
 
 But the defign of i\eophitus is, to make a profeifion 
 of his faith, and, by an argument drawn from Chri- 
 stian experience, to refute the Antinomian pretended 
 
36 THE MARROW OF 
 
 Evan. Neighbour Neophitus, if our friend Antino- 
 mifta, do content himfelf with a mere gofpel knowledge, 
 
 faith, whereby a finner, at firft bruih, believes his fins 
 . to be already forgiven him, before the aft of believing.; 
 and thereafter hath no regard to holinefs of life : a 
 plain evidence, that that perfuafion is not of God. 
 And in oppofition to it, is this profefiion made, which 
 confifts of three parts. 
 
 (i.) He profefTeth, that he believes himfelf to be ju- 
 ! ftified and acquitted from all his fins : and this is the 
 belief of the pad application, after juftification, which 
 we heard before from Wendeline. For we have alrea- 
 dy found Neophitus brought unto faith in Chrift, and 
 the match betwixt Chrift and him declared to be made, 
 though his faith was accompained with fears. And now 
 he finds his faith grown up in fome frnall meafure, 
 unto the height which Antinomifta pretended hi, faith 
 ! to be at, namely, unto believing himfelf to be already 
 I juftifled : but withal he intimates, that his faith had not 
 come to this pitch all of afudden, as Antinomifta's had 
 clone *, but that it was fometime after he believed, ere 
 ft he did thus believe. And now, indeed, his believing 
 ? thus, only in fome frnall meafure, was his fin, and ar- 
 c-ued the weaknefs of his faith : but fuch a man's belie- 
 ving in any meafure, great or frnall, that he wasjufti- 
 fied and acquitted from all his fins, muft be commend- 
 ed and approven ; unlefs we will bring back the Popifli 
 } do&rine of doubting. 
 
 (2.) He profeffeth, That therefore, namely, fince he 
 was jullified, and believed himfelf to, be fo, he had no 
 need to efchew evil, or do good for fear of punifhment, 
 or hope of reward : the which Antinomifta pretending 
 to Ifkfcwife, had caft of all care of keeping the law, or 
 doing good works ; having no other principle of obe- 
 dience within him. This doth not at all look to punifh- 
 ments and rewards, improperly fo called, to wit, fa- 
 therly chaftifements and favours, of which the author 
 afterwards treats exprefsly : but 'tis plainly meant of 
 rewards and punifhments taken in a proper fenfe, as 
 
DE*ft DIVINITY. ' 37 
 
 in a notionary way ; and have run out, to fetch in no* I 
 tions from Chrift, and jet is not fetched in by the pow- ' 
 er of Chriit ; let us pity him, and pray for him. And 
 in the mean time, I pray you, know that true faith in 
 Chrift (/?) is fo far from being a hinderance from holi- 
 nefs of life and good works, that it Is the only fur- 
 therance, for only by faith in Chrift, a man is enabled I 
 to exercife all Chriltian graces aright, and to perform 
 all Chrillian duties aright, which before he could not. 
 As for example, before a man believe God's love to 
 him tn Chriit though he may have a kind of love to 
 God, as he is his Creator and Preferver, and gives him 
 many good things for this prefent life: yet if God do 
 but open his eyes, to fee what condition his foul is in \ 
 
 flowing from the juftice of God remunerative and vin- 
 dictive, and proceeding upon our works, good and evil ; 
 and particularly it is meant of heaven. and hell. This 
 is the fenfe in which that phrafe is commonly ufed by- 
 divines : and that it is fo to be taken here, is evident \ 
 from its being inferred from his justification, which in- 
 deed leaves no place for fear of puniihment, and hop 
 of reward, in the latter ft nfe ; but not fo in the former I 
 fenfe. And thus, it appears, Nomina underftocd it, as 
 (hall appear afterwards. 
 
 (3.) He profeffeth, That he was fo far from being 
 the iefs inclined to duty, that he believed himfclf to be 
 fully juftined; and that the fear of puniihment and 
 hope of reward were ceafed in his cafe : that, an the 
 contrary, he found, as his faith grew, his love to and 
 readinefs for holinefs of life grew ; he was more wil- 
 ling; and more dcfirous to do the Lord's command- 
 ments, than he had been, : before his faith was advan- 
 ced to that pitch. And herein, I conceive, the expe- 
 rience of the faints will not contradict him. Thus he 
 gives a plain teftimony againft the Antinomian faith. 
 
 [m ) Namely, the faith of fpecial mercv or a faith of \ » 
 particular application, without which, in greater or \ -. 
 leiTer meafure, it is not faving faith. /. 
 
 («) See the proceeding note. 
 Volume IL D 
 
38 THE MARROW OF 
 
 that is, if he do but let him fee that relation, that is 
 betwixt God and him, according to the tenor of the co- 
 venant of works j then he conceives of him as en mgrj 
 judge, armed with juftice againil him, and mult be pa- 
 cified by the works of the law, whereunto he finds his 
 nature oppofue and contrary: and therefore he hates 
 both God and his law ; and doth fecretly wifh and de- 
 fire, there were neither God nor law. And though 
 God mould now give unto him never fo many tempo- 
 ral bleflings, yet could he not love him : for what ma- 
 lefactor could love that judge or his law, from whom 
 he expected the fentence of condemnation, though he 
 {hould feafl him at his table with never fo many dain- 
 ties ? But after that the kindne/s and love cf G >d his Sa- 
 viour hath aptearcdy not by works of right eouffiefs that he 
 hath done y but according to his mercy he fa vied him y Titus 
 iii. 4, 5. that is when as by the eye of faith, he fees 
 himfelf to ftand in relation to God, according to the 
 tenor of the covenant of grace (/>) ; then he conceives 
 of God as a mod merciful and loving Father to him in 
 (Thrift, that hath freely pardoned and forgiven him 
 all his fins, and quite releafed him from the covenant 
 of works (cj) ; and by this means, the love ojGodisfhed 
 abroad in his heart through the holy Ghofl 'which is given to 
 hitn \ and then he J eves God becaufe hefirf; leved him^ 
 Horn, v. 5. c John iv. 10. For as a man feeth and 
 feeleth by faith the love and favour of God towards 
 him, in Chrift: his Son ; fo doth he love again both 
 God a?id his law : and indeed it is impeflible for- any 
 man to love God, till by faith he know himfelf belo- 
 ved of God. 
 
 Secondly^ Though a man, before he brieve God' s 
 love to him in Chrift, may have a great meafure of le. 
 
 (p) His foul reiting on Chrijt, whom he hath recei- 
 ved for falvation. 
 
 (q) Thus he conceives of God. according to the 
 meafure of his faith, 01 of his foul's reiting on Chrift, 
 which admits of various degrees. 
 
MODERN DIVINITY. 39 
 
 gal humiliation companion, forrow and # ^ , 
 griff*, and be brought down (as it were) « f 
 to the very gate of hell ; and feel the very l I • P* y* 
 flafhings of hell-fire in his confeience for his fins ; yet 
 it ir- not becaufe he hath thereby offended God, but ra- 
 ther becaufe he hath thereby offended himfelf •, that is, 
 becaufe he hath thereby brought himfelf into the dan- 
 ger of eternal death and condemnation (/). But 
 when once he believes the love of God to him m Chrift, 
 in pardoning his iniquity, and palling by his tranfgref- 
 fions (0 ; then he forrows and grieves for the offence 
 of God by the fin, reafontng thus with himfeif, And is 
 it fo indeed ? hath the Lord given his own Son to death 
 for me who have been fuch a vile, finful wretch ? and 
 hath Chrifl: born aii thy l\n, and was he wounded for 
 thy tranfgreflions f f O, then the working ry,% 
 of his bowels ! the during of his affections, X ^ 
 
 D • ' Ron n 2 1 
 
 the melting and relenting of his repenting c F*r' 
 heart i "Then he remembers his evH ways, and his doing? 
 that were not g^od i and lothes himfelf in his own eyes for all 
 his abominations ; arid la&kirig upon Chrifl, ivhm he hath 
 pierced, he mourns bitterly for him, as one mcurneth for his 
 only J on , Ezek. xxxvi. 31. Zech. xii. 10. Thus, when 
 faith bad bathed a man's heart in the blood of Chrift, 
 it is fo mollified that it quickly diliblves into tears of 
 godfy forrow : fo that if Chrift do but turn and look 
 upon hirnj O then, with Peter, he goes out and weeps 
 bitterly ! And this is true gofpel-mourning •, and this 
 >s right evangelical repenting (//). 
 
 (y ) A man's believing God's love to him, is woven 
 into the very nature of iaving faith, as hath been already 
 fliown. Wherefore, whatfoever humiliation, compunc- 
 tion, forrow, and grief, for fin, go before it, they 
 mull needs be but legal* being before faith, without 
 which it is impoffibk topleafi God, Heb. xi. 6. 
 
 (i) The belief of which, in lb me meafure, is inclu- 
 ded in the nature of faith. See Vol. II p. 34. note (/). 
 
 («) This is the fpringing up of the feeds of repent- 
 ance put into the heart in fanftification. Larg. Catch 
 D 2 
 
4<* THE MARROW OF 
 
 Thirdly, Though, before a man do truly believe in 
 Chriil, he may fo reform his life an his ways, 
 
 that as touching the rt t ,f t j, e ; aw ^ \^ c 
 
 maybe, with the apoiile {Philip, iii 6.) blameiefs ; fet, 
 being under the covenant of works, ail the obedience 
 that he yields to the law, ali his leaving off fin and per- 
 formance of duties, ail his avoiding of what the law 
 forbids, and ail his doing of what the law commands, 
 is begotten by the taw of works, of Hagar the bond- 
 j woman, by the force of felf-iove : and fo indeed they 
 sre the fruit and works of a bond-iervant, that is mo- 
 ved and conftrained to do all he that doth, for fear of 
 punifhmeut and hope of reward (t;). "For (faith Lu- 
 
 , q. 75.. a work of fanclifying grace, acceptable to God » 
 the curie being taken off the firmer, and his perfoa 
 accepted in the Beloved, and like to the mourning and 
 repeuring of that woman, Luke vii. ivho 7 having much 
 forgiven her, loved much, ver. 47. Betwixt which re- 
 j pentance and pardon of fin, there is an infeparable 
 connection ; fo that it is of fueh neceuity to all fin- 
 ders, that none may expeci pardon without it. Wejlm, 
 Cc?ifefj\ chop. 15. ati. 3. 
 
 (?>) This can have no reference at all to the motives 
 of a believer's obedience ; unlefs believers, as well as 
 Unbelievers, are to be reckoned to be under the cove- 
 nant of works ; for it is manifeft, that the author fpeaks 
 here, of luch only as are under that covenant. But, 0:1 
 the contrary, if a man is under the covenant of works 
 called the Law, in the ftiie of the Holy Qhofl, he is not 
 a believer, but an unbeliever, Rom. vi. 14. Sin lh.. 
 have dominion over you : for ye arc not under the law, but 
 grace. 1 his reasoning proceeds upon this prin- 
 ciple, viz. Thefe who are under the covenant of works, 
 and they only, are under the dominion, or reigning 
 power of fin. And if men 4 being under the covenant 
 of works, are under the dominion of fin \ it is evident, 
 that they are not believers, but bond-fervants ; that the 
 love of God dwelieth not in them ; but corrupt : 
 love reigns in them ; and therefore, unto the good they 
 do, they are conftrained, by fear of puniihment and 
 
MODERN DIVINITY. 4: 
 
 ther on the Galatiang, p. 218.) the law given on mount 
 Sinai,* which the Arabians call Agar, begetteth none 
 but fervants." And 10 indeed all thaffuch a man doth 
 is but hypocrify j for he pretends the ferving of God, 
 whereas, indeed, he intends the ferving of himfelf. 
 And how can he do otherwife ? for whilft he wants 
 faith he wants all things : he is an empty vine, and 
 therefore mujt needs brin/; forth fruit unto himfelf, 
 Hofea chap. y % ver. 1. Till a man be ferved himfelf, he 
 will not lerve the Lord Chriit (w). Nay, whilft he 
 wants faith, he wants tht love of Chrifl *, and there- 
 fore he lives not to Chrifl, but to himfelf, becaufe he lo- 
 
 hope of r;%vard, agreeable to the threatening andpromife 
 cf the broken covenant of works they are under: that' 
 their obedience, conform to their ftate and condition, 
 is but fervile ; no better than it is here defcribed to be ; 
 having only the* letter, but not the fpirit of true obedi- 
 ence, the which before any man can attain unto, he 
 mud: be fet free from the covenant of works, as the a- 
 poftle tfacheth, Jtom. vii. 6. But no-w 9 ive are delivered 
 from tie ia%v, t &jt being dead wjrerein we were held, that' 
 %oe ficuld ferveln newnefs .cfjpirit, and not m theoldhefs \ 
 of the Itfter ; and finally, that as is the condition and the 
 obedience of thefe under the covenant of works, fo fhall 
 their e*d be, Gal. iv. 30. Cajl out the bond-woman and 
 herfon 3 for the Jon of 'the- bond-woman Jhall nti be heir with, 
 the [on cf the free- woman. 
 
 (w) f. elf til the empty vine be filled, with the Spirit, 
 from Jefus Chrift, it will never bring forth fruit unto 
 him. Till a man do onee eat, by faith, he will never 
 work aright. The conference mufl be purged from 1 
 dead works, elfc one is not in cafe to ferve the living \ 
 God, Heb. ix. 14. The covenant of works faith to the | 
 (inner, *vho is yet without ftrength, work, and then thou I 
 Jfrattie filed ; but the covenant of grace faith to him, { 
 Be filled and thenthou mufl work. And until the yoke j 
 of the covenant cf works be taken off a, man's jaws 
 and meat be laid unto him ; he will never take on and ! 
 bear thesyoksof.Chrift accentably. 
 
 53 
 
4* THE TvIARtOW OF 
 
 veth hirr.felf. And hence, furcly, we may conceive 
 * Of Love, k is that Dr Pr efton faith *, All that 
 page iq. ' a Rlan rfotn > f-nd not out of love, is out 
 f Ibid, page ° f kypa*rifjr^ Wherefoever love is not r 
 j3 # * there is nothing but hypocriiy in fuch 2 
 
 man's heart *H 
 But when a man, through the hearing of faith, rt~ 
 ceivesthc Spirit cf Ghrijl, Gal- iii. 2. that fpirit according* 
 to the meafure of faith, writes the lively Uw of love ia 
 his heart, (as Tindal fweetly faith) whereby he is- ena- 
 bled to work freely of his own accord, without the 
 coaclion or compulfion of the law (y). For that love 
 
 (v) The words coaciion and coi\pu!ficn fignify one and . 
 the fame thing, to wit, forcing; fo that to work without 
 the eoadHon or companion of the law, is to work with- 
 out being forced thereto by the law. 
 
 One would think it fo very plahi and obvious, that 
 the way how the law forceth men to work, isbythe ter-< 
 rcr of the dreadful puniihme-nt which it threatens m 
 cafe of not working \ that it doth but darken the mat- 
 ter, to fay, The coaclion or compulfion of the hw con- 
 fids in its commanding and binding power or force. 
 The which muft needs be meant, of the commanding 
 and bind power of the covenant of works, on of the 
 law, as it is the covenant of works. For it cannot be 
 meant (as thefe words feem to bear) of that power 
 which the law of the Ten Commands, as a ruleof life* 
 hath over men, to bind them to obedience ;. under 
 which,! think, the impartial reader is, by t&is time con- 
 vinced, that the author denies not believers ilil to be : 
 ] for to call that coaetion or compulfion, is contrary to 
 [ the common underitanding and ufage of thefe vords ia 
 fociety. At this rate, one muft fay, That the jjorified 
 faints and angels (to afcend no higher) being, as crea- 
 tures of God, under the commanding and binding 
 power of the eternal rule of rightecufnefs, a*e com- 
 pelled and forced to their obedience too : aid that 
 when we pray, Thy will be done on earth, a.\ it is in 
 heaven ; we pray to be enabled to cbuy the wii.of God 3 
 
MODERN DIVINITY. 43 
 
 wherewith Chi i ft, or God in Chrift, hath loved him, 
 and which by faith is apprehended of him, will con- 
 as the angels do in heaven, by coaclion and compulfion 
 in the height thereof : for furely the angt Is have the 
 fenfe of the commanding and binding power of the e- 
 ternal rule of righreoufnefs upon them in a degree far 
 beyond what any believer on earth has. Wherefore 
 that expofition of the coaclion or compulfion of the 
 law, and fo putting believers under the law'* coaclion 
 or compulfion, amount juft to what we met with be- 
 fore, namely, That believers are under the command- 
 ing power (at lead) of the covenant of works, having 
 obedience bound upon them with the cords of hell, or 
 under the pain of the curie. Accordingly, the com- 
 pulfion of the law is more plainly defcribed to be, its 
 binding power and moral force, which it derives from 
 the awful authority of the fovereign Lawgiver, com- 
 manding obedience to his law, and threatening difobe- 
 dience with wrath, or with death, or hell. And fo 
 our author is blamed for not fubjecting believers to this 
 compulfion of the law. 
 
 In the preceding paragraph, he had fhown, That 
 the obedience of unbelievers to the law of the Ten 
 Comandments is produced by the influence of the law 
 (or covenant) of works upon them, forcing or conftrain- 
 ing them thereto by the fear of the puniihment which 
 it threatens. Thus they work by the coaclion or cotn- 
 puliion of the law, or covenant of works ; being defti- 
 tute of the love of GocL Here he affirms, That when 
 once a man is brought unto (Thrift, he having the fanc- 
 tifying Spirit of Chrift dwelling in him, and being en- 
 dowed with faith that purifies the heart, and with love 
 that is ftrong as death, is enabled to work freely, and of 
 his own accord, without that coaclion or compulfion. 
 
 This is the doctrine of the Holy Scripture, PfaL li. 
 12. Uphold tne with thy free Spirit . Compare Gal. v. 18. 
 But if ye be led by the Spirit, ye are not under the Law. 
 So PfaL ex. 3. Thy people Jhall be willing in the day of thy 
 power. Compare i Pet. v. 2. Not by conflraint ) but wil- 
 
44 THE MARROW OF 
 
 ftrain him to do fo ; according to that of the apoftle, 
 1 Cor. v. 14. The love of Cbrifl conflraineth us. That 
 
 Rngfyi And believers are declared to be, not under the 
 laW) Piom. vL 14. To be made free from the law of death. 
 chap viii. 2. Not to have received the fpirit of bondage a- 
 gain to fear, but the fpirit of adoption, vcr> 15 . How then 
 cantheyftiil be under the coacTive and compulfive 
 power of the law, frighting and forcing them to ebedi- 
 ence, by its threatenings of the fecond death, or eter- 
 nal wrath ? 
 
 And it is notour, that this is the received doctrine of 
 orthodox divines; which might be attefted by a cloud of 
 witneffes, if the nature of this work did permit. " Not f 
 to be under the law, (faith Luther) is to da good things r 
 and abft2in from wicked things, not through compul- 
 fion of the law, but by free love, and with pleafure." 
 Chof. Serm. xx. page ( mi hi J 232. 
 
 The fecond part {viz. of Christian liberty) is, faith* 
 Calvin, that confciences obey the law, not as compelled' 
 by the necemty of the law; but being free from the' 
 yoke of the law itfelf, of their own accord, they obey 
 the will of God." Iff it. book 3, chap. 19. fecT. 4. 
 
 " We would diftinguifh betwixt the law, confidered 
 as a law, and as a covenant. A law doth neceflarily 
 imply no more than, (1 .) To direft. (2.) To command, 
 inforcing that obedience byauthority. A covenant doth 
 further neceflarily imply promifes made upon fome* 
 condition or threatenings added, if fuch a condition be 
 not performed. The firft two are eflential to the law ;- 
 the lafl: two, to believers, are made void thro' Chrifl; 
 in which fenie it is faid, That by him we are freed 
 from the law as a covenant *, fo that believers' life de- 
 pends not on the promifes annexed to the law, nor are 
 they in danger by the threatenings adjoined to it." Dur~ 
 ham en the Commands y p. 4. 
 
 "TV hat anew creature doth, inobfervanceof the law, 
 is from natural freedom, choice and judgment, and 
 not by the force of any threatenings annexed toit. 2> 
 Char nock ^ vol.11. p» 59. 
 
MODERN DIVINITY. 45 
 
 it wilt make him to do io r whether # n p^ n 
 he will or no-, he cannot chufe but do r V 
 it (s). I trll you truly, anfwerably as ^ ■ "' 
 
 the love of CUrjft is thed abroad in the 2 ' 
 heart of any man, it is fuch a ftrong impulsion, that it 
 
 See Wejttntfler ConfeJfion % chap. 20. arc. 1. cf whieli 
 (after, Wards. 
 
 And thus is that text, 1 Tim. i. 9. The law is net * 
 for a righteous man % generally Underftood by di- 
 vines, critics, and commentators; 4i The law, threa- 
 'tehirig, compelling, condemning, is not made for a 
 righteous man, becaufe he is ptifhed forward to duty 
 of his own accord, and is no more led by the fpirit of 
 bondage, and fear of punifhment." Turret, loc. Jj c r 1 \. 
 th. 8. "By the law is to be underftood, the moral law, 
 as it is armed in flings and terrors, to reflrain rebelli- 
 ous fmners. By the righteous man is meant one, in 
 whom a principle of divine grace is planted, and who, 
 from the knowledge and ]o\e of God, chufes the things 
 that are pleafing to him. As the law has annexed fo 
 many fevere threaten! ngs to the tranfgrefibrs of it, it 
 is evident that it is directed to the wicked, who will 
 only be compelled by fear from an outragious breaking 
 of it," Continuation of Pool's Annot, on the Text, " The 
 „law is not for him, as a mailer to command him, to 
 conftrain him as a bond-man." Lcdovic de Dieu " t he 
 law doth not compel, prefs on, fright, ly heavy upon, 
 and punifh a righteous man." Strigelius. M it lyes not 
 on him as a heavy burden, compelling a man agsinil his 
 will, violently preiling him en, and puihing !-im for- 
 wards; it doth not draw him to obedience, but leads 
 him, being willing." Scuiteius. !? For of his own ac- 
 cord he doth right." Caft alios Apud. Pol. Synop, in loc. 
 
 (3) " It is a metonymy from the effect, that is, love I 
 makes me to do it in that manner as a man that is com- j 
 pclled ; that is the meaning of it. 1S0 it bath the (:i\: 
 effeft that compuinon hath, though there be nothing j 
 more different from. cornpuiCon than love." Dr. Pre- 
 Jlon } ibidx p. 29. 
 
46 THE MARROW OF 
 
 carries him on to ferve and pleafe the Lord in all 
 *Toun'sAf- ^ings: according to the faying of an 
 fertion of evangelical man ♦ (*). The will and af- 
 
 q ^* feftion of a believer, according to the 
 
 * £ ° meafure of faith and thefpirit received, 
 * ' * fweetly quickens and bends, to chufe, 
 
 affect, and delight in, whatever is good and acceptable, 
 to God, or a good man •, the fpirit freely and cheer- 
 fully moving and inclining him to keep the law, with- 
 out fear of hell or hope of heaven (£). For a Chriiti- 
 *P th "' an man > fo' lt h fweet Tindal *, worketh 
 I - H on ty hecaufe it is the will of his Father; 
 o . ^ for after that he is overcome with love and 
 
 " o * kindnefs, he feeks to do the will of God, 
 I 1 6^ 3 3» which is indeed a Chriilian man's nature; 
 
 fa) If one confiders, that the drift and fc»pe of this 
 whole difcourfe, from p. 36. is to difcover the naughti- 
 nefs of Antinomifta's faith, obferved by Neophitus. — 
 One may perceive, that by the author's quoting Towne, 
 the Antinombn upon that head, he gives no more 
 ground to fufpect himfeif of Antinomianifm, though 
 he calls him an evangelical man, than a Proteftant 
 gives in point of Popery, by quoting Cardinal Bellar- 
 mine again ft a Papift, though withal he call him a Ca- 
 tholic. And the epithet given to Towne, is fofaf from 
 being a high commendation, that really it is none at 
 all : for though both thefe epithets, the latter as well 
 as the former, are in themfelves honourable ; yet, in 
 . thefe cafes, a man fpeaking in the language of his ad- 
 verfary, they are nothing io> Evangeiiita could not 
 but remember that Antinomifta had told him roundly, 
 4i That he had not been fo evangelical as fome others 
 in the city, which caufed him to leave hearing of him, 
 to hear them/' viz. thofe evangelical men : and why 
 might not he give him a found note from one of thefe 
 evangelical -ncn, even under that character, fa accept- 
 able to him, without ranking himfeif with them ? 
 {b) See the preceding note(^ 1 ), and on page 47 note 
 
MODERN DIVINITY. 47 
 
 ?.iul what he doth, he doth it freely, after the example 
 
 cfChriil. As a natural fon ; aik him why he doth 
 
 fuch a thing; why, faith he, It is the ivillof in y Father, 
 
 and I do it that I may pleafe him : for indeed lore de- 
 
 fireth no wages, it is wages enough to itfelf, it hath 
 
 fweetnefs enough in itfelf, it d^fireth no addition, it 
 
 pays its own wages (r). And therefore, it is the true 
 
 childlike obedience, being begotten by faith, of Sarah 
 
 the free-woman, by the force of God's love. And fo 
 
 it is, indeed, the only true and fincere obedience : for, 
 
 faith Dr. Prcfton *, " To do a thing in *^ rT 
 i • . j •* • r j • i j * Of Love 
 
 Jove, is to do it in iincenty ; and, indeed, „ 
 
 there is no other definition of fmcerity; °" l ^ 
 
 that is the beft way to know it by." 
 
 Seel:. 7. Norn, But day, Sir, I pray you, would you 
 not have believers to efchew evil and do good, for fear 
 of hell or for hope of heaven. 
 
 Evan. No, indeed, I would not have any believer 
 to do either the one or the other-, for fo far forth as 
 t hey do fo, their obedience is but flavifh (d). And 
 
 (c) Dr Prefton of Love , p. 27. 
 
 (d) As for what concerns the hope of heaven, the 
 author purpofedly explains that matter, page 42. that 
 he would not have any believer to efchew evil, or do 
 good for fear of hell ; the meaning thereof, plainly is 
 this, You being a believer in Chriit, ought not to ef- 
 chew evil and do good, for fear you be condemned, and 
 call into hell. So far as a believer doth fo, the author 
 juftly reckons his obedience accordingly flavifh. This 
 is the common underftanding and fenfe of fuch a 
 phrafe; as when we fay, The flave works for fear of 
 the whip : fome men abftain from dealing, robbing, and 
 the like, for fear of the gallows; they efchew evil, not 
 from love of virtue, but for fear of puniihment, as the 
 Heathen poet faith of his pretender to virtue, 
 
 Okderunt peccare boni virtutis amcre, 
 In nihil admittes in te fcrmidine poena. 
 
 HORAT. Epift. l6. 
 
4$ .THE MARROW OF 
 
 therefore tho',whcn they were firft awakened and con- 
 vinced of their mifery, and fe t foot forward to go on in 
 
 IVh'ich may be thus Englijhed, 
 
 Hatred of vice, in gen'rous fouls, 
 From love of virtue flows; 
 While nothing vicious minds controuls, 
 But fervile fear of blows, 
 
 This is a quite other thing, than to fay, That a belie- 
 ver in doing good, or efchewing evil, ought not to 
 regard threatening, nor be influenced by the threaten-* 
 gj of death. For though believers ought never to 
 fear that they (hall be condemned, and cad into hell ; 
 yet they both may, and ought, awfully to regard the 
 threatenings of the holy law, And how they ought to 
 regard them, one may learn from the Wejtmiiifter Cck- 
 fcf)\ chop. 19. art, 6. in thefe words, ff The threatenings 
 of it (viz. the law) ferve to ihew what even their Gns 
 ! deferve; and what siffiidtions in this life they may ex- 
 pect for them, although freed from the curfe thereof, 
 threatened in the law/* Thus they are to regard them, 
 not as denunciations of their doom, in cafe of finning - y 
 but as a locking-glafs, wherein to behold the f 
 demerit of their fin ; the unfpeakable love of God, in 
 freeing them from bearing it; his fatherly difpleafure 
 againil his own for their fin; and the tokens of his 
 anger, to be expected by them in that cafe. So will 
 they be influenced to efchew evil, and do good, being 
 thereby filled with hatred and horror of fin, thankful- 
 ntfsto Godj and fear the difpleafure and frowns of their 
 Father; though not with a fear that he'll condemn 
 them, and deltroy them in hell ; this glafs reprefents 
 no fuch thing. 
 
 Such a fear, in a believer, is groundlefs. For, (1.) 
 lie is not under the threatening of hell, or liable to the" 
 curfe. [For which fee Vol. /.] If he were, he behoved, 
 that moment he finneth, to fall under the curfe. For 
 
 
MODERN DIVTNITY* 49 
 
 the Way of life ; they with the Prodigal, would be hi- ^ 
 red fervants : yet when by the eye of faith, they fefe 1 
 
 fincc the curfe is the fentence of the law, palling on the 
 firmer, according to the threatening, adjudging, and 
 binding him over to the punifhment threatened : if the 
 Jaw fay to a man, before he fin, //; the day thou caUjl thereof, 
 ihonfhalt furely die\ it faith unto him in the moment he 
 finneth, Curfed is every one thai continueth nit in all things 
 written in the law, to do them. And forafmuch as belie- 
 vers fin in every thing they do ; their very believing 
 and repenting being always attended with finful imper- 
 fections : it is not poffible, at this rate, that they can be 
 one moment from under the curfe ; but it mud be con- 
 tinually wreathed about their necks. To diftinguifh, 
 in this cafe, betwixt grofs fins, and lefler fins, is vain : 
 for as every fin (even the lead) deferves God's wrath and 
 curfe, [Short. Catech.) fo, againft whomfoever the curfe 
 takes place, (and by virtue of God's truth, it takes place { 
 againft all thofe who are threatened with hell, or eter- ) 
 nal death) they are curfed for ail fins fmaller or great- 
 er ; curfed is every one that continueth not in all things z 
 though (til! there is a difference made betwixt greater 
 and lefTer fins, in refpeel: of the degree of punilriment; ' 
 yet there is none, in refpedT: of the kind of punifhment. 
 But now believers are fet free from the curfe, Gal. ill. 
 13. Chrift hath redeemed us from the curfe of the law y be- 
 ing made a curfe for us\ (2.) By the redemption of Chrift 
 already applied to tne believer, and by the oath of 
 God, he is perfectly fecured from the return of the 
 curfe upon him. Gal. Hi, 13. (fee before) compared 
 with Ifa liii. and liv. 9 For this is as the waters c/Nc- 
 ah unto me .•for, as Ihavefworn, that the waters of No- : 
 z\ifJjould no more go over the earth : fo have Ifworn that '■ 
 / would nit be wroth with thee, nor rebuke thee. There- 
 fore he is perfectly fecured, from being made liable, 
 any more, to hell, or eternal death. For a man, being 
 under the curfe , is fo made liable to — the pains of hell for 
 ever, Short. Catch.**.) He is juflified by faith, and fo 
 adjudged to live eternally in heaven. This is unalter- 
 Volume II. R 
 
7 
 
 50 THE MARROW OF 
 
 the mercy and indulgence of their heavenly Father in 
 Chrift, running to meet them, and embrace them ; I 
 
 able \for the gifts and calling of God are •without repent- 
 ance, Rom. xi. 29. And a man can never ftand ad- 
 judged to eternal life, and to eternal death, at one 
 and the fame time.| (4.) One great difference betwixt 
 believers and unbelievers lies here, that the latter are 
 bound over to hell, and wrath, the former are not, John 
 iii. 18. He that believe/h, is not condemned : but he that 
 helicveth not, is condemned already ; not that he in hell al- 
 ready, but bound over to it. Now, a believer is (till a 
 believer, from tr*e firft moment of his believing: and 
 therefore it remains true concerning him, from that 
 ""moment, for ever, that he is not condemned, or bound 
 over to hell and wrath. He is exprefsly fecured againft 
 it, for all time to come, from that moment, John v." 24. 
 Hefhall not come into condemnation. And the apoflle cuts 
 off all evafion by diiiinctions of condemnation here, 
 while he tell us in exprefs terms, There is no condem- 
 nation to them which are in Chrif Jcfus, Rom. viii. 1. 
 ^(5.) The believer's union with Chrilt is never diflblved, 
 Hofea ii. 19 / will betroth thee unto me for ever : and be- 
 ing in Chrijl % he is fet beyond the reach of condemnation 
 .Rom. viii. I. Yea and being in Chrifl, he is perfectly 
 righteous for ever ; for he is never again (iript of the 
 I white raiment of Chrift's imputed righteoufnefs •, while 
 the union remains, it cannot be loft : but to be perfectly 
 righteous, and yet liable to condemnation, before a juit 
 Judge, is inconfiilent. 
 
 Neither is fuch a fear in a believer, acceptable to 
 God, For, (i.) 'Tis not from the Spirit of God, but 
 from one's own fpirit, or a worfe, Roma?is chap. viii. 
 'ver. 15. Te have not received the fpirit of bondage again 
 to fear: namely, to fear death or hell. Heb. ii. 15. 
 Who through fear of death were all their life-time fubjeel 
 to bondage* (2) It was the defign of the fending of Chrift, 
 that believers, in him, might ferve God without that 
 fe?ir,Luhe i. 74. That we, being delivered out of the hands 
 of our enemies, might ferve him without fear. Compare 
 
MODERN DIVINITY. 51 
 
 would have them (with him) to talk no more of being 
 hired fervants {e) % 1 would have them fo to wreftle a- * 
 
 1 Cor. xv. 26- The la/f enemy that /hall be defroyed is 
 death. And for this very caufe Jefus thrift came. That 
 through death, he might defroy htm that had the power of 
 • death, that is the devil ; and deliver them, who., thro fear of 
 death, were all their life-time (namely, before their .deli- 
 verance by Chrift) jubjecf to bondage, Heb. ii. 14, 15. 
 
 (3.) Tho' it is indeed confident with, yet it is con- 
 trary to faith, Matth. viii. 26. Why are ye fearful, ye 
 of little faith ! And to love too, I John iv\ 18. P erf eel 
 love cajleth out fear ; hecaufefear hath torment. 2 Tim. i. 
 7. God hath not given us the /pint of fear , but of power, 
 of love and of a found mind. 
 
 (4.) As it is not aggreeable to the character of a fa- 
 ther, who is not a revenging judge to his own family, 
 to threaten to kill his children, though he threaten to 
 Ghaftifa th£m-:--faiuch a fear is no more agreeable to the j 
 fpirit of adoption, nor becoming the (late of fonfnip f 
 to God, than for a child to fear that his father, being 
 fuch a one, will kill him. And therefore the fpirit of x 
 bondage to fear \ is oppofed to the fpirit of adoption, where- j 
 by we cry, Abba, Father, Rom. viii. 15. 
 
 €i Adoption is an act of the free grace, of God where. 
 by all thofe that are juftified are received into the number 
 his children, have his name put upon them, the fpirit 
 of his fon given to them, (receive the fpirit of adoption, 
 JVefmin. Confeff* chap. 12.) are under his fatherly care 
 and difpenfation^ admitted to all the liberties and privi- 
 leges of the Sons of God, made heirs of all the promifes, 
 and fellow-heirs with Chriit in glory, Larger Catech.- 
 q. 74. 
 
 " The LIBERTY which Chrift has purchafed for 
 believers under the golpfl, confifts m their freedom 
 from the guilt of fin, the condemning wrath of God, 
 the curie of the moral law — as alfo in their free accefs 
 to God, and their yielding obedience unto him, not 
 out of flavifh fear, but a child like love, and willing 
 mind. Ail which were common alfo to believers uitJ 
 T* E 2 
 

 J2 THE MARROW OF 
 
 gainft doubting, and fo to exercife their faith, as to be- 
 lieve, That they are by Cbrift, delivered from the hands of 
 all their enemies, both the law, fin, wrath, death, the 
 devil, and \\z\\ y That they mayferveihe Ltrd without fear, 
 in holincfs and righteoufnefs all the days of their lives, Luke 
 i. 74, 75. I would have them fo to believe God's love 
 to them in Chrift, as that thereby they might be coiw 
 ilrained to obedience (f). 
 
 Norn, But, Sir, you know that our Saviour faith, 
 Fear him that is able to dcjlroy both foul and body in hell, 
 Malth. x. 28. And the apoiiJe faith, We /ball receive of 
 the Lord the reward of the inheritance, Col, iii. 24. And 
 is it not fa id, That Mofes had refpeel unto the recompenfe 
 cf reward P Heb. xi. 26. 
 
 Evan. Surely the intent of our blefled Saviour, in 
 that firft Scripture, is to teach all believers, that when 
 God commands one thing, and man another, they 
 
 der the law." Weflnu Confefjion, chap. 20. art, I. By 
 the guilt of fin here, muft needs be underftood obliga- 
 tion, to eternal wrath, 
 
 " The end of Chriliian liberty is, that bein^ deli- 
 vered out of the hands of our enemies, we might Jervt 
 the Lord with out fear'' Ibid. art. 3. 
 
 " The one (viz. j unification) doth equally free all 
 believers from the revenging wrath of God, and that 
 perfectly in this life, that they never fall into condem- 
 nation." Larger Catech. q. 77. 
 
 " Tho' a foul be juitified, and freed from the guilt of 
 eternal punishment •, and fo the fpirit is no more to be 
 *fr? ; u and difquieted for eternal wrath and belli" Ru- 
 therford* s Trial and Triumph > &c. Serm. 19. p. 261. 
 
 44 The believer hath no confeienee of fins : that is,, 
 ne in confeience is not to fear evedauing condemna- 
 tion, that is mod true." lb. p. 266. 
 
 i^e) Compare Lulc xv 19, and 21. 
 
 (f) And no marvel one would have them do fo, 
 fines that is what all the children of God with one- 
 mouth do daily pray for, faying, Thy will be. dam on 
 earthy as it in heaven. 
 
MODERN DIVINITY. S3 
 
 {Lould obey God, and not man *, rather than to exhort 
 them to efche w evil for tear of hell (g). And as for thofe 
 
 (g) There is a great difference betwixt a believer's 
 efcrtewing evil for fear of hell, and his efchewing it 
 from the fear of God, as able to dcjlroy both foul and 
 kdy in kelL Th« former rcfpecls the event, as to his 
 eternal itate *, the latter doth not, To this purpofe the 
 variation of the phrafe in the text is obferveable : fear 
 not them thai KILL the body : this notes the event, as. 
 to temporal death by the hands of men, which our 
 Lord would have his people to lay their account with : 
 but, with refpeci to eternal death, he faith not, fear 
 him which deftroys ; but, which is able to deftroy both 
 foul and body in hell. Moreover the former is a fla- 
 vifti fear of God, as a revenging judge j the believer 
 efchewing fin, for fear he be damned: the latter is a 
 reverential fear of God, as of a father, with whom is 
 awful dominion and pow r er. The former carries in it 
 si douhtfulncfs and uncertainty, as to the event, plainly 
 contrary to the remedy prefcribed in this fame cafe; 
 Prou* xxix. 25. The fearofmanbringeth afnare ; but who* 
 jc pHtteth his Truft in the Lord f jail be faje. The latter is 
 confident with the mod full affurance of one's being 
 p\it beyond all hazard of hell. Heb. xii. 28, 29. 
 Wherefore we receiving a kingdom, which cannot be mov- 
 ed \ let us have grace, whereby we may ferve God accept- 
 ably, with reverence and godly fear \ For our God is a con- 
 fuming f re. A be-liever by fixing his eyes on God, as 
 able to dedroy both foul and body in hell, may be fo fill- 
 ed with the reverential fear of God, his dreadful pow- 
 er and wrath againd fin, as to be fenced againd the 
 ilavifh fear of the mod cruel tyrants, tempting him to 
 fin : though in the mean time he mod firmly believes 
 that he is pad that gulf, can never fall into it, nor be 
 bound over unto it. For, fo he hath a lively reprefen- 
 tation of the juft deferving of fin, even of that fin in 
 particular unto which he is tempted ; and fo mud 
 tremble at the thought of it, as an evil greater then 
 death. And as a child, when he feeth his father lafli- 
 
 £3 a 
 
54 . THE MARROW t)F 
 
 other Scriptures l>y you aliedged, if you mean reward,, 
 and the means to obtain that reward, in the Scripture - 
 fenfe ; than it is another matter: but I had thought 
 you had meant in our common fenie, and not in Scrip- 
 ture-fenfe. 
 
 Norn. Why, Sir, I pray you what difference is there 
 betwixt reward, and the means to obtain the reward, 
 in our common fenfe, and in the Scripture-fenfe ? 
 
 Evan. Why, reward, in our common fenfe, 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 mifery, and fulnefs of all pleafures and hap- 
 pinefs, and to be obtained by our own works and do- 
 ings {b)\ But reward, in the Scripture-fenfe, is not fo 
 
 ing his fLves, cannot but tremble, and fear to offend 
 him; fo a believer's turning his eyes on the miferies. 
 of the damned, rauft raife in him an awful apprehen- 
 fion of the feverety of his father againft fin, even ia_ 
 his own; and caufe him to fay in his heart, My fitfb 
 irembkth for fear of thee ; and 1 am afraid of thy judg- 
 ments > Piai. cxix. 120.. Thus alfo he hath a view of 
 the frightful danger he has efcaped ; the looking back 
 to which muft make one's heart fniver, and conceive a 
 horror of fin ; as in the cafe of a pardoned criminal, 
 locking back to a dreadful precipice from which he 
 was to have been thrown headlong, had not a pardon 
 leafonably prevented his ruin, Eph. ii. 3. JVe were by. 
 nature the children of wrath y even as others. 
 
 (h) Thus, to efchew evil,, and do good, for hope of 
 heaven, is to do fo in hope of obtaining heaven by our 
 own works. And certainly, that hope fha/I be cut off, 
 and be a fpiders web, Job. viii. 14. for a finner (hall 
 never obtain heaven but in the way of free grace ; But 
 if it be of Works, then it is no more grace, Rom, xi. 6. 
 But that a believer may be animated to obedience, by 
 eyeing the reward already obtained for him by the 
 works of Cnrift, our author no where denies, So in- 
 deed the apollle exhorts believers to run their Chriiliaa 
 
MODERN DIVINITY. 55 
 
 much that which comes from God, or is given by God ; J 
 as that which lyes In God, even the full fruition of God 
 iiimfelf in Chrift. lam (faith God to Abraham) thy * 
 /hield, and thy exceeding great reward, Gen. xv. 1. And, 
 JVhom have I in heaven but thee P faith David, And there 
 is none upon earth, that Idfire beftdes thee, Pfal. lxxiii. 25. 
 And, IJball be fatisfied when I awake with thy lihenejs, 
 Pfal. xvii. 15V (i)- 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 affurance of 
 faith, Heb. X. 22. And fo indeed it is given frct\j (£). 
 And therefore you arc not to conceive of that reward 
 which the Scripture fpeaks of, as if it were the wages 
 of a fervant, but as it is the inheritance of fons {/)♦ 
 
 race, /coking unto Jtfus, who for the joy that was Jet be* 
 fori, him, (to be obtained by his own works, in the way 
 of mod proper merits) endured the crefs, Heb. xii. 1, 2, 
 
 •* Papifts (faith Dr. Prefton) tell of efcaping damna- 
 tion, and of getting into heaven. But Scripture gives 
 other motives [viz. to good works). Thou art in Chrift, 
 and Chrift is thins ; confider what he hath done for 
 thee, what thou haft by him, what thou hadft been 
 without him ; and thus ftir up thyfelf to do for him 
 what he requiredi." Abridge of his works, p. 394. 
 
 (i) u Man's chief end is to glorify God, and to enjoy 
 bim for ever." Short. Cateeh. " Believers — (hall be 
 — made perfeflly bleffed in the full enjoyment of God to 
 all eternity. Ibid. 
 
 (k) Rem. iv. 16. Therefore it is of faith, that it might 
 be by grace ; to the end the promife (viz.. of the inheri- 
 tance, ver. 13, 14.) might be fure to all the feed. Other- 
 ways it is not given freely ; for to him that zvorketh is 
 the reward not reckoned cf grace, but of debt, ver. 4. 
 
 (/) The apoftle's decifion in this cafe feems to be 
 pretty clear, Rom. vi. 23. For the wages of fin is death : 
 But the % i f i of God is eternal life ; he will not have us 
 to look upon it as the wages of a fervant too. The J 
 joining together of both thefe notions of the reward 
 was, it feems, the doctrine of the Pharifees, Mark x. ; 
 
56 THE MAHROW CF 
 
 And when the Scripture feemeth to induce believers to 
 obedience, by promifing this reward; you are to con- 
 \ ceive that the Lord fpeaketh to believers as a lather 
 i doth to his young fon, Do this or that, and then 1 will 
 [#rpi 11 love thee •, whereas we know, that the 
 *p father loveth the fon firft, and fo doth 
 
 W" \ ^ oc * * : a therefore this is the voice of 
 
 M 
 
 am. 
 
 believers, iV e love him, becaufe he jirjt loved 
 
 b**R8 us * l J * 111 * r ' l 9' ^ c l' 0T d> doth pay 
 
 ™* " them, or at lead giveth them a fure ear* 
 
 neft of their wages, before he bid them work (?:j) : and 
 therefore the conteft of a believer (according to the 
 meafure of his faith (is not what will God give me ? 
 ,^/but what (hall I give God ? whatjball I render unit the 
 Lord for all his goodnefs P For iky loving hndnefs is before 
 viy eyes, and I have walled in thy truth , Pfal cxvi. 12. 
 Pfal. xxvi. 3. 
 
 Norn. Then, Sir, it feems that holinefs of life, and 
 good works, are not the caufe of eternal happinefs but, 
 only the way thither. 
 
 Evan. Do you not remember that our Lord Jefushim- 
 felf faith, I am the way, the truth, and the life P John xiv, 
 6. and doth not the apollle fay to the believing Colo- 
 
 17. Good Majrcr, whatjhall I do, that I may inherit^ ex- 
 ternal life P And how unacceptable it was to our blefT- 
 cd Saviour, may be learned from his anfwer to that 
 queftion. " The Papifts confefs that life is merited by 
 Chrifl:, and is made ours by the right of inheritance: 
 fo far we go with them. Yea, touching worEsT'they 
 hold many things with us ; ( 1 ) That no works of them- 
 felves can merit life everlafting. (2) That works done 
 before converfion can merit nothing at God's hand. 
 \ (3) That there is no merit at God's hand, without his 
 I mercy, no exaft merit as often there is amongft men. 
 The point whereabout we diffent is, that with the 
 I merit of Chrift and free promife, they will have the me- 
 I rit of works joined^ as done by them who art adopted child* 
 « ren" Bayne on Ep, ii. 8. 
 
 (m) Namely, in the way of the covenant of grace^ 
 
MODERN DIVINITY. $J 
 
 ffions, As ye have received J ejus Chri/l the JLord,fc walk 
 in him F Col. ii. 6. that is *, as ye\ have # ^ 
 received him by faith, fo go on in your \ 
 
 faith, and, by his power, walk in his com- T ^ 
 mandments. So that good works, (as I 
 conceive) m,y rather be called a believer's walking in 
 the way of eternal happiaefs, than the way itfeJf : but 
 however this we may alTuredly conclude, that the fum 
 and fubftance both of the way, and walking in the 
 way, confifts in the receiving of Jefus Chrift by faith, 
 and in yielding obedience to his law, according to the 
 meafure of that receiving (;;)• 
 
 («) Our author, remembering Nomifta's biafs to- 
 ward good works, as feperated from Chrift, puts him 
 in mind, that Chrift is the way ; and that the foul's mo- 
 tion heaven-ward is in Chrift : that is, a man, being onc€ 
 united to Chrift by faith, moveth heaven-ward, making 
 progrefs in believing, and, by influences derived from 
 Jefus Chrift, walking in his holy commandments. The 
 Scripture acknowledged no other holinefs of life, or 
 good works ; and concerning the neceflity of thefe the 
 author moves no debate. But as to the propriety of 
 expreffion, fince good works are the keeping of the 
 commandments, in the way of which we are to go, he 
 conceives they may, with greater propriety, be called 
 the walking in the way, then the way itfelf. It is cer- 
 tain that the Scripture fpeaks of wailing in Cbrift % Col. 
 ii, 6. walking in his commandments, 2 Chron. xvii. 4, 
 and walking in good works, Eph. ii. 10.; and that as thefe 
 terms fignify but one and the fame thing, fo they are 
 all metaphorical. But one would think the calling of 
 good works the way to be walked in, is further remo- 
 ved from the propriety of expreflion, than the calling 
 them the walking in the way. But the author, waving 
 this, as a matter of phrafeology, or manner of fpeak- 
 ing only, tell us, that afiuredly the fum and fubftance, 
 both of the way to eternal happinefs, and of the walk- 
 ing in the way to it, confifts in the receiving of Jefus 
 Chrift by faith, and in yielding obedience to his law, 
 
$3 THE MARROW OF 
 
 Se&. 8. Neo. Sir, I am purfuaded, that through 
 my neighbour Nomifta's afking you thefe queftions you 
 have been interrupted in your difcourfe, in (hewing 
 how faith doth enable a man to exercife his Chriftian 
 graces, and perform his Chriftian duties aright : and 
 therefore I pray you go on. 
 
 Evan. What (hall I fay more ? for the time would 
 fail me to tell, how that, according to the meafure of 
 any man's faith, is his true pe?.ce of confeience; for, 
 faith the ftppitle, being jufrified by filth, we have peace 
 with God, Rom, v. I. Yea, faith the prophet Ifaiah, 
 Thou will keep him in pe feci peace , tuhofe mind is flayed 
 on thee, becaufe he trufleth in thee, Ifa. xxvi. 3. Here 
 
 I there is a fure and true grounded peace \ Therefore it 
 is of faith, faith the apoftle, that it might be by grace f 
 
 ■ and that the prcmife might be fure to all the feed, 
 Rom. ch. iv. ver. 16 And anfwerable to a man's be- 
 according to the meafure of that receiving. Herein is. 
 comprehended, Chriit and holinefs, faith and obe- 
 dience ; which are inseparable. And no narrower is the 
 compafs of the way and walking mentioned, Ifa, xxx. 
 8, 9. It /hall be called the way of holinefs — the redeemed 
 jhall walk therein. The way of holinefs, or the holy 
 way, (according to an ufual Hebraifm) as it is general- 
 ly underftood by interpreters,, is the way leading to 
 heaven, faith Pifcator ; to wit, Chrift, faith, — and the 
 doctrine of a holy life, Fererius apud. PoLfynop* in he. 
 And now that our author, though he conceives good 
 works -are not fo properly called the way, as the walk- 
 ing; yet doth not fay, that in no fenfe they may be call- 
 ed the way, but doth exprefsly affert them to be the 
 foul's walking in the way of eternal happinefs ; he can- 
 not jufliy be charged here (more than any where elfe 
 in his book) with teaching, that holinefs is not necef- 
 
 t fary to falvaiion ; unlefs one will in the fir ft place* fay, 
 That though the way itfelft to eternal happinefs, is ne- 
 ccfiary to falvation, yet the walking in the way is not 
 neceflary to it 5 which would be Aminomian with a 
 witntfs. 
 
MODERN DIVINITY. 59 
 
 lievingr, that he isjuflified freely by God's grace, through 
 the redemption that is in Jeftts Chrifl [o), Rom. iv. 3. 24. 
 is his true humility of ipirit. So that, although he be 
 endowed with excellent gifts and graces, and though 
 he perform never fo many duties, he denies himfelf in 
 all : he doeth not make them as ladders for him to 
 afcend up into heaven by. but defires to be found in 
 Chrifl, not having his own righteoufnefs, which is of 
 the law, but that which is through the faith of Chrift, 
 Philip. Hi. 9. He doth not think himfelf to be one ftep 
 nearer to heaven, for all his works and performances. 
 And if he hear any man praifc him for his gifts and 
 graces, he will not conceit that he hath obtained the 
 fame by his own induflry and painstaking, as fome 
 men have proudly thought ; neither will he fpeak it 
 out, as fome have done, faying, Thefe gifts and graces 
 have cod me fomething, 1 have taking much pains to 
 obtain them ; but he faith, By the grace of God I am 
 what I am; and net I, but the grace of God that was with 
 me, 1 Cor. xv. 10. And if he behold an ignorant man, 
 or a wicked liver, he wiil not call him carnal wretch, 
 or a prophane fellow r \ nor fay, Stand by thyfelf, come 
 not hear to me, for I am holier than thou, Ifa. lxv. 5. (as 
 fome have faid) : but he pitieth fuch a man, and prays 
 for him •, and in his heart, he faith concerning himfelf, 
 Who makeih thee to differ P and what hajl thou, thai thou 
 haft not received P 1 Oor. iv. 7. 
 
 And thus 1 might go on, and fhew you, how, accor- 
 ding to any man's faith, is his true joy in God, and his 
 patience in all troubles and afflictions, and his content- 
 ednefs in any condition, and his willingnefs to furTer ; 
 ami his chearfulnefs in fuffering, and his contentednefs 
 to part with any earthly thing. Yea, according to any 
 man's faith, is his ability to pray aright, Rom. x. 14. to 
 hear or read the word of God aright, to receive the 
 facrament with profit and comfort, and to do any duty 
 either to God or man after a right manner, and to a 
 right end, Heb. iv. 2, Yea, according to the meafure 
 
 (0) And not for any thing wrought in himfelf, of 
 done by bimfelf. \ 
 
60 THE MARROW OF 
 
 of any man's faith, is his love to Chrift, and fo to 
 man's for Chrift fake •, and fo confequentfy his rcadi- 
 nefs and wiliingnefs to forgive an injury ; yea, to for- 
 give an enemy, and to do good to thern that hate him : 
 and the more faith any man hath, the lefs 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 fit 
 he is to die, and the more willing he is to die. 
 
 Neo. Well, Sir, now I do perceive that faith is a 
 mod excellent grace, and happy is that man that hath 
 a great meafureofit* 
 
 E%an % The truth is, faith is the chief grace, that 
 Chriftians are to be exhorted to get and exercife ; and 
 therefore, when the people aiked our Lord Chrift, What 
 they Jh oul d do to -work the works of God ? he anfwered 
 and faid, This is the work of God, thai ye believe on him 
 whom he hath fent, John vi. 29. fpeaking as if there 
 were no other duty at all required, but only believing: 
 for indeed, to fay as the thing is, believing includeth all 
 other duties in it, and they fpring all from it ; and 
 therefore faith one, preach faith, and preach all. Whilft 
 I bid man believe, faith learned Rollock *, * R 11 I 
 I bid him do all good things ; for faith ~ ; 
 
 Doftor Prefton f, Truth of belief will ° n J ° n 
 bring forth truth of holinefs : if a man be- ! v \ °^ ' 
 lieve, works of fan£tification will follow; * ' * 
 
 for faith draws after it inherent righteouf- ^ 
 nefs and fan£tification. Wherefore (faith he) if a man 
 will go about this great work, to change his life, to get 
 victory over any fin, that it may not have dominion 
 over him, to ha vela s confeience 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 re£titude is which the law requires, and how to 
 bring his heart to it; but let him go about it as a Chri- 
 flian, that is, let him believe the promife of pardon, in 
 the blood of Chrift ; and the very believing the promife 
 will be able to cleanfe his hearty from fre» ^dead 
 works (/>). 
 
MODERN DIVINITY. 6l 
 
 Neo. But I pray you, bir, whence hath faith its pow- 
 er and virtue to do all this ? 
 
 Evan. Even from our Lord Jefus Chrift : for faith 
 doth ingraft a man, who is by nature a wild olive- 
 branch, into Chrift, as into the natural olive;, and 
 fetchcth fap from the root Chrift, and thereby makes 
 the tree bring forth fruit in its kind * ; # ^ . 
 yea, faith fetcheth a fupernatural efficacy j .* * 
 from the death and life of Chrifl *, by vir- p . . 
 tue whereof it metamorphofeth (q) the , * 
 
 hcartof a believer, and creates and infufeth \* '*' * 
 into him new principles of adlions (r). So ' 4> '5* 
 
 (/>) The fum hereof is, that no confederations, no en- { 
 deavours whatfoever, will truly fandfcify a man without 
 faith. Howbtit, fuch confederations and endeavours are | 
 ncceflary, to pro note and advance the fan£fcificationo£ j 
 the foul by faith. 
 
 (q) r. e. "Transform cth or changeth, Rom. xii. 2. 
 Be ye transformed by the renewing of your mind. 
 
 (r) viz. Inftrumentally. It cannot be denied that 
 our author placeth faith before the new principles of 
 a&ions in this paffage, and before the habits of grace, 
 and yet it will not follow, that, in his opinion, there 
 can be no gracious change in the foul before faith. 
 What he doth indeed teach, in this matter, is warrant- 
 ed by the plain tcftimony of the apoftle, Eph. i. 13. 
 After that ys believed , ye were fealed with that holy Spi- 
 rit of promife. And what this fealingis, at leaft as to the 
 chief part of it, may be learned from John i. 16. And 
 of his fulnefs have we all received, and grace for grace. 
 For as fealing is the impreffionof the image of the feal / 
 on the wax, fo that it thereby receives upon it point/ 
 for point on the feal ; fo believers, being fealed with j 
 the Spirit of Chrift, receive grace for grace in Chrift, \ 
 whereby they are made like him, and bear his image, • 
 And as it is warranted by the word, fo it is agreeable to 1 
 the old Proteflant do-clrine, that we are regenerate by faith g j 
 which is the title of the 3d chap, of the 3d book of j 
 Calvin's In/lit.- and is taught in the Old Confef art. 3, | 
 
 Volume II. F 
 
6Z THE MARROW OF 
 
 that, what a treafure of all graces Chrift hath ftored up 
 in him, faith draineth, anddraweth them out to the ufe 
 
 in thefe words; ^Regeneration is wrought by the 
 power of the Holy Gholt, working in the hearts of the 
 elefl: of God an allured faith ;" and art, 13. in thefe 
 words. u So foen as the Spirit of the Lord Jefus (which 
 God's eleel children receive by true faith) taketh pof- 
 feflion in the heart of any man, fo foon doth he rege- 
 nerate and renew the fame n>an." 
 
 Keverthelefs, I am not of the mind, that, either in 
 truth, -or in the judgment of our reformers, or of our au- 
 thor, the firft a& of faith is an aft of an irregenerate, 
 that is to fay, a dead foul. But to underftand this mat- 
 ter aright, I conceive, one mu.ft diftinguifh betwixt re- 
 generation taken ftrittly, and taken largely; and betwixt 
 new powers, and new habits or principles of action, 
 regeneration, ftridly fo called, is the quickening of 
 the dead foul, by the Spirit cf Chrift paffivdy received; 
 and goes before faith, according to John i. 12, 13. But 
 as many as received him, to them gave t he power to become 
 the fon s of God s even to them that believe on his name ; 
 
 nvhich ivere born not of blood hut of God, This is 
 
 called, by Amefius, the fine regeneration, Mtdul 
 lib. 1. cap. zg.fecl. 6. (ct.cap % 26. feci. 19, And it be- 
 longs to, or is tl>e fame with cfTecrual calling; in the \ 
 defcription of which, in the Shorter Catcchifm, one 
 finds a renewing mentioned, whereby finners are en- 
 abled to embrace Jefus Chrift: and faith the jL 
 Catech. on the fame fubjeel, They, although in them- 
 felvesdead in Cn, are hereby rrrade able to anfwer his call. 
 Kegeneration, largely, taken preiuppofing the former, 
 is the fame with fanctification, wrought in the foul by 
 by the Spirit of Chrift, actively received by faith ; and 
 fo- follows faith ; Acfs xxvi. iS. Among them which are 
 jhnclifed by faith, that is in Me : the fubjc&S (of which) 
 are the redeemed, called and jifified. EfTcn Com, cap. 
 16. fe£l, 3. And 'accordingly, ip the description there- 
 of in the Shorter Catechifi [on is made of a fe- 
 cond renewing, namely, V> hereby we are renewed in 
 the whole man after the image of God, and are en- 
 
MODERN DIVINITY. 6j 
 
 of a believer; being as a conduit-cock, that watcrcth 
 all the herbs in the garden. Yea, faith doth apply th e 
 
 abled more and more to die unto fin, and live un- 
 to righteoufnefs. And thus I conceive regeneration to 
 be taken in the above paffages of the Old Confeihon. 
 The which is confirmed by the following testimonies; 
 Being in Chrift we mint be new creatures, not in fub- 
 flance, but in qualities and difpofition of our minds, 
 
 and change of the actions of our lives all which is 
 
 impoflible to them that have no faith, Mr John David- 
 fin's Catichlfmy pag. 29, u So good works follow as 
 
 effects of Chrift in us, pofieiled by faith, who 
 
 begimieth to work in us regeneration and a renewing 
 of the whole parts and powers of foul and body. Which 
 begun fanctification and hoHnefs he never ceafeth to 
 accompliih," lbhL p. 30-. " The effect (viz. of juftifi- 
 cation) inherent in us, as in a fubjeel, is that new qua- 
 lity which is called inherent righteoufnefs or regenera- 
 tion,* 1 6 rounds of ' Chriftian Religion, (by the renowned 
 Beza and Fa i Us 1586.) chap. 29. feci: 1 1. ''That new* 
 quality, then called inherent righteoufnefs or regene- 
 ration, testified by good works, is a neceffary effect of 
 true faith." Ib'id chap, 31. fefiL 13 
 
 Now in regeneration taken in the former fenfe, new 
 powers are put into the foul, whereby the firmer, who 
 was dead in fin, is able to difcern Chrift in his glory, 
 an- 1 to embrace him by faith. But it is in regeneration 
 taken in the latterfenfc, that new habits of grace, or im- 
 mediate principles of actions are given ; namely, upon 
 the foul's uniting with Chrift by faith. So EiTenius, 
 figned regeneration to be the putting of fpiri- 
 tu\i life in a man fpiritually dead. Compare rj/>. 14, 
 feci. 11. Afterwards faith, As by regeneration new- 
 powers were put into the man, fo by fanctification are 
 1 newfpiritual habits, theological virtues, 3Bu cap. 
 16 feft. 5. And as Scriptures are exprefs, in that men 
 are Jancl'ified by faith. Acts xxvi. 18. fo is the Larger 
 C chifm in that it is in fanctification they are " Re- 
 ed in their whole man, having .the feeds of repent^ 
 F 2 
 
I 
 
 64 THE MARHOW O? 
 
 blood of Chrift to a believer's heart : and the blood of 
 Chrift hath in it, not only a power to wafh from the 
 guilt of fin, but to cleanfe and purge likewife from the 
 power and ftain of fin ; and therefore, faith godly 
 # Poor Hooker*, If you would have grace, you 
 
 Doubtinrr muft firft of a11 S et faith ' and that wil1 
 
 Chnftiaa t? " ng a11 t l ie reft ; let fa5th £° t0 Chrift, 
 p< x • and there is meeknefs, patience, humility, 
 
 F ' ° y * and wifdorn, and faith will fetch all them 
 
 to the foul > therefore, faith he, you mud not look 
 + Hid ^ or ^ an< ^^ €at ^ on t ^1 ) rou come to Chrift 
 
 in vocation. 
 
 r* Sv Norn, Truly, Sir, I do now plainly fee 
 
 that I have been deceived, and have gone a wrong wav 
 to work : for I verily thought that holinefs of life muft 
 go before faitrv, and fo be the ground of it, and pro- 
 duce and bring it forth ; whereas I do now plainly fee, 
 that faith mud go before, and fo produce and bring 
 forth holinefs of life. 
 
 Evan, I remember a man, who was much enligh- 
 tened in the knowledge of the gofpel (f)> who faith, 
 
 snee unto life, and of all other faving graces, put into 
 their hearts,/' quejl 7^. 
 
 (f) This man Bernardine Ochine, an infamous a- 
 poftate, was at firft a monk ; but, as our author faith, 
 being much enlightened in the knowledge of the Goi- 
 j-iel, he not only made profefiion of the Protsftant reli- 
 gion, but, together with the renowned Peter Martyr, 
 was efteemed a mod famous preacher of the Gofpd, 
 throughout Italy. Being in danger on the account of 
 religion, he left Italy by Martyrs advice ; — and being 
 much afiifted by the Duchefs of Ferrara in his efcapei 
 he went firft to Geneva, and then to Zunch, and was 
 admitted a miniiier in that city. But difcovering him- 
 felf thf-ire, as Simon Magus did, (after he had joined 
 himfelf to the church of Samaria) he was baniflied ; 
 •and is juftly reckoned among the fore-runners of the. 
 execrable Socinus. Sec Hoor.nheck % appar . ad ccntr. Sec. 
 page 47 . Hence one may plainly fee how there are fer- 
 
MODERN DIVINITY. 65 
 
 There be many that think, that as 3 man choofeth 
 to ferve a prince, To men ebcofe to 
 ferve God. So likewife the;/ think, that * Bernard 
 as thofe who do beft fervice \ do obtain Ochine's 
 m oil favour of their lord; and as thofe Serm. of 
 that have loft it, the more they bumble Predeft, - 
 themfelves, the fooner they recover it : 
 even fo they think the cafe ftands between God and 
 them; Whereas, faith he, it is not fo, but clean con- 
 trary, for he himfelf faith, Te have not chofen me^ lut I 
 have chofen you ', John chap. xv. ver. 16. And not for 
 that we repent, and humble ourfelves, and do good 
 works; he giveth us his gTace : but we repent and 
 humble ourfelves, do good vvorks and become holy 
 becaufe he giveth us his grace. The good thief 
 0:1 the crofs was not illuminated, becaufe he did con* 
 ft fs Cnriit : but he did confefs Chrift, becaufe he was 
 illuminated. For faith Luther on GaL p. 124. " The 
 tree muil firfl be, and then the fruit: for the apples 
 maketh not the tree, but the tree maketh the apples. 
 So faith firft maketh the perfon, which afterwards 
 bringeth forth works. Therefore to do the law with- 
 out faith, is to make the apples of wood and earth 
 without the tree : which is not to make apples, but 
 mere fantafies." Wherefore, neighbour Nomifta, let 
 me intreat you, that whereas before you have reform- 
 ed your life that you might believe, why now believe, 
 that you may reform your life : and do not any longer 
 work to get an intereft in Chrift, but believe your inte- 
 reft in Chrift, that fo you may work (/). And then you 
 
 mons of his which might fafely and to good purp'ofe 
 be quoted. And as for the character given him by the 
 author here, if one is in hazard of reckoning it an ap- 
 plaufe, one muft remember, that it is no greater than 
 what the apoftle gives to the guilty of the fin agiinft 
 the Holy Gnoft, Heb. vi. 6. Thofe ivh* were once en* 
 lightened^ and have tolled of the heavenly gift, &c. which 
 I make no queftion but our author had his eye upon, 
 in giving this man this character very pertinently, 
 
 F - 3 
 
66 THE MARROW OF 
 
 will not make the change of your life the ground of 
 your faith, as you Lave done, and as Mr Culverwell 
 * In hi s ^^ *' man y ^°> wno beirrg afked, What 
 Trea f ife cau ^d them to believe ? they anfwer, Be- 
 of Faith cau ^ e tn€ y have truly repented and chan- 
 ged their courfe of life (//). 
 Ant* Sir, what think you of a preacher that in my 
 hearing faid, he durft not exhort nor perfuadc Tinners 
 to believe their fins were pardoned, before be faw their 
 Jives reformed, for fea they fliould take more liberty- 
 to fin ? 
 
 + Ward's Life of \ ^at^Whj, what fliould I fay, 
 
 p j. s but that I thins, that preacher was 
 
 '¥'&' 5 ' ignorant of the myftery of faith 
 
 (t) u e. By believing get a faving intereft in Chrift; 
 whereas before you have fet yourfelf, as it were, to 
 PS work it. See the Note on the Definition of Faith. 
 
 • (u) V Which, adds he, if it proceed not from faith, 
 as not fo much as a found proof of faith, much lets can 
 it be r.ny caufe to draw them to believe/' Hid. p. 20. 
 , -| " The only firm ground of faving faith is God's truth, 
 revealed to us in his word; "as it is plainly taught, 
 Rom. x. 17." Ibid. p. 2i. ' 
 
 (v) This cenfure, as it natively follows upon the o- 
 verthrowing of that doctrine, viz. i( That holinefs of 
 life muft go before faith, and fo be the ground of it, 
 and produce and bring forth ;" fo it is founded on thefe 
 two ancient Proteftant principles, (1.) That the belief 
 of the remiffion of fin is comprehended in laving ju- 
 stifying faith ; of which fee the Note on the Definition 
 of Faith. (2.) That true repentance, and acceptable 
 ' jeformation of life, do nccefiarily flow from, but go 
 not before faving faith ; for which fee Vol. L Hence 
 * it necefiarily follows, ihat remiffion of fin, muft be be- 
 lieved before there can be any acceptable reformation 
 of life \ and that the preacher's fear was groundlefs, 
 reformation of life being fo caufed by the faith of re- 
 million of fin, that it is inseparable from it \ as our au* 
 
MODERN DIVINITY. 6j 
 
 For it (tc) is of the nature of fovcreign waters, 
 which fo wafh of the corruption of the ulcer, that they 
 cool the heat, and flay the fpreading of the infection, 
 and fo by degrees heal the fame, Neither did he know- 
 that it is of the nature of cordials, which fo comfort 
 the heart and eafe it, that they alfo expel the noxious 
 humours and ftrengthen nature agamft them (x)< 
 
 Ant. And I am acquainted with a profeflbr, though, 
 God knows (y)> a very weak one, that faith, If he 
 fhould believe before his life be reformed, than he 
 might believe, and yet walk on in his fins : I pray you, 
 Sir, what would you fay to fuch a man ? 
 
 Evan. Why, 1 could fay, with Br Pre- # y 
 fton *, let him, if he can, believe truly, pj • V f 
 and do this ; but it is impoflible : let him ' 
 
 believe, and the other will follow \ truth P' 3 
 of belief will bring forth truth of holinefs* for who, 
 if he ponder it well, can fear a fteflily licentioufnefs, 
 where the believing foul is united and married to 
 Chrift (z) ? The law as it is the covenant rp , 
 of works, and Chrift, arefet in oppofition f, ^^r°" n S 
 as twohufbandstoone wife fucccllively(fl): r q 
 whilft the law was alive in the confcience, * * 
 
 all the fruits were deadly, Rom. vii. 5. P' **" 
 
 thor teacheth in the following paffages. Calvin's cen- 
 fure in this cafe is fully as feverc : " As for them (faith, 
 he) that think that repentance doth rather go before 
 faith, than flow or fpring forth of it, as a fruit out of a 
 tree, they never knew the force thereof, lnjl. book 3. 
 chap. 3. fe£i. i t " Yet when we refer the beginning l 
 of repentance to faith, we do not dream a certain 
 mean fpace of time, wherein it bringeth it out \ but we ) 
 mean to fhew, that a man cannot earneflly apply him- \ 
 felf to repentance, unlefs he know himleif to be of 
 God." Ibid. feet. 2. ' 
 
 (iv) viz. Faith. 
 
 (*) Even fo, faith not only juftifies a (inner, but fanc- 
 tifics him in heart and life. 
 
 (y) I think this cxpreflion might very well have been 
 fpared here. 
 
68 THE MARROW OF 
 
 bat Chrift, taking the fame fpoufe to himfelf (the law 
 being dead) by his quickening fpirit doth make her 
 fruitful to God (/>), and lb raifrth up feed to the for- 
 mer hufband ; for materially thefe are the 'vorks of the 
 law, though produced by the fpirit of Chrift in the gof. 
 pel (c). 
 
 Ant.- And yet, Sir, I am verily perfuaded, that there 
 be many, both preachers and profeilbrs, in this city, of 
 the very fame opinion, that thefe two are of. 
 
 Evan. The truth is *, many preachers # -^ ., 
 (land upon the praife of fome moral vir- T ., £ * 
 tue, and do enveigh againit feme vice of ^ l . ,° 
 the times, more than Upon pre fling men to % 
 
 believe. But faith the learned writer f, It "" f* 
 will be our condemnation, if we love dark- xxniv 
 nefs rather than li^ht, and defire dill to be ' , ' tl *~ 
 groping in the twilight of morality, the ~ , * 
 precepts of moral men, than to walk in the p ai a 
 true light of divinity, which is the doftrine anc e _ * 
 of Jefus Chrift : and I pity the prepofte- P 39 > 4 °* 
 
 ( z ) " ^L- -^ otn not tnis doctrine (viz. of jultiiicaticn 
 by faith without works) make men fecure and profane?; 
 A* No, for it cannot be, but they who are ingrafted 
 into Chrift by faith, ihould bring forth fruits of thank- 
 ful nefs." Pal at. Catech % q. 64. 
 
 {a) Rom. vii. 4. I (b) Rem. vii. 4, 6. \ 
 
 (c) Asa woman married to a fecond hufband, after 
 f the death of thefiril, doth the fame work for fubltance, 
 in the family, that was required of her by the firft huf- 
 Dand ; yet does it not to, nor as under the authority of 
 the dead huiband, but the living one : fo the good works 
 of believers are materially, and but materially the works 
 of the law, (as a covenant) the firft hufb.»nd, now dead 
 to the believer. In this fenfe only the law is here 
 treated of : and to make the good works of believers 
 formally the works of the law, as a covenant and huf- 
 band, is to contradict the apoftle, Rom. vii 4> 5, 6. 
 to make them deadly fruits, dipjonourable to Chrift the 
 fecond hufband, and unacceptable to God. 
 
MODERN DIVINITT. 6ff 
 
 rous care ancf unhappy travel of man y well- # ,y ., 
 
 afFeclcd. who ftudy the practice of this T . r c 
 . , ] J , r,. r *• • j- i -Lite oi 
 
 and that virtue, neglecting this cardinal p . . 
 
 and radical virtue : as if a man fliould wa- . \ 
 
 ter all the tree, and not the root *. Fain P* '■ '* 
 
 would they {hine in patience, meeknefs and zeal, and 
 
 yet are not careful to eftablifii and root themiclves in 
 
 faith, which thould maintain all the reft *, and therefore 
 
 all their labour hath been in vain and to no purpofe. 
 
 Norn. Indeed, Sir, this, which you hr-ve now»faid f 
 I have found true by iny own experience : for I have (d) 
 laboured and endeavoured to get vi&ory over fuch 
 corruptions, as to overcome my dulnefs, and to per- 
 form duties with cheerfulnefs j and all in vain. 
 
 Evan. And no marvel; for to pray, to meditate, to 
 keep a febbath cheerfully, to have your converfuion in 
 beaven, is as poflible for you yourfelf to do, as for iron 
 to iwira, or for (lones to afcend upwards f ; + w a> 
 but yet nothing is impofiible to faith, it can I ./ "* r 
 naturalize thefe things unto you ; it can *, 7 . , 
 make a mole of the earth, a foul of heaven. ^ , ** 
 V/herefore, tho' you have tried all moral J **' * 
 
 conclufions of purpofing, promifing, revolving, vow- 
 ing, fafting, watching, and felf-revenge ; yet get you 
 to Chrifl, and with the finger of faith touch but the 
 hem of his garment; and you lb all feel virtue come 
 from him, for the curing of all your difeafes. Where- 
 fore I befeech you, come out of yourfelf unto Jefus 
 Chrift, and apprehend him by faith, as (blefied be God) 
 you fee your neighbour Neophitus hath done ; and 
 then (hall you find the like lothing of fin, and love to 
 the law of Chrift, as he now doth ; yea, then fhall you^ 
 find your corruptions dying and decaying daily, more 
 and more, as I am confident he (hall. 
 
 Neo, Ay, but, Sir, (hall I not have power quite to 
 overcome all my corruptions, and to yield perfect obe- 
 dience to the law of Chrift, as (the Lord knows) I much 
 defire ? 
 
 *. II !■ I ■ I. .1 I I «| I | I.— — — ^— | II ■ 
 
 (cl) After this manner. 
 
r 
 
 THE MARROW OF 
 
 Evan. If you could believe perfe&ly, then fliould 
 it be even according to your defire ; according to that 
 of Luther, on the Galat'tans % p. 173. If we could per- 
 fectly apprehend Chrift, then fhould we be free from 
 fin : but, alas ! whilft we are here, ive knoiv but in part, 
 and fo believe but in part, and to receive Chrift but in 
 part, 1 Cor. xiii. 9. and fo confequently, are holy but 
 in part : witnefs James the Juft, including himfelf, 
 when he faith In many things- ive fin ally Jam. iii. 2. 
 John the faithful and loving difciple, when he faith, 
 If ive fay ive have no Jin, ive deceive our/elves, and the 
 truth is not in us, 1 John i. 8. Yea, and witnefs 
 Luther, when he faith, on the Galatians, p. 144. A 
 Chriftian mzn hath a body_, in whofe members, as Paul 
 faith, fin dwelltth and ivarreth, Rom. vii. 15. And al- 
 beit he fall not into outward and grofs fins, as murder, 
 adultery, theft, and fuch like, yet is he not free from 
 impatience, and murmuring again ft God ; yea, faith 
 * W <P ' le ' * ^ ee * m m yf e ^ covetoufnefs, laft, an- 
 T : r r ger, pride and arrogancy, alfo the fear of 
 
 *.'. , death, heavinefs, hatred, murmurings, im* 
 
 1 patience *, So that you mud not look to 
 
 P" 4?' be quite without fin, whilft you remain irr 
 
 this life : yet this I dare promiie you, that as you grow 
 from faith to faith, fo fliali you grow from ftrength to 
 ftrcngth in all other graces. Wherefore, faith godly 
 „ Hooker f, 11 rengthen this grace of faitlv, and 
 
 %2\%. 5 ] ftrengthen all ; nouriih this, and nourifh 
 
 cir ^ a ^* ^° ^ at ^ y ou carl atta * n to a g reat 
 
 Calling, meafure of faith, you (hall be lure to attain 
 
 + 'xi °" toa great meafure of holinefs; according 
 
 + Wew to the faying of Dr. Prefton J, He that 
 
 Covenant, ^ ^ ' ftrongeft fa ^ he that believeth 
 
 P» J 44- ; n t y ic g rea te(t degree the promife of par- 
 
 don and remiffion of fins ; I dare boldly fay, he hath 
 the holieft heart, and the boHeft life. And therefore 
 I befeech you labour to grow ilrong in the faith of the 
 go/pel, Philip, i. 27. - 
 
MODERN DIVINITY. ?I 
 
 Se&. 9. Nto* O, Sir ! I defire it with all my heart ; 
 and therefore I pray you to tell me, what you would 
 have me to do, that I may grow more firong. 
 
 Evan. Why, furely the bed advice and counfel that 
 
 I can give you, is to exercife that faith which you 
 
 have; and wreftle againft doubtings , and be earnelt 
 
 witli God in prayer for the increafe of it \ Forafmuch, 
 
 faith Luther *, as this gift is in the hands * p, . 
 
 of God only, who beftoweth it when, and ^ 
 
 on whom he pleafeth ; thou muft refort ' 
 
 unto him by prayer, and fay with the apo- "" r 
 
 (lies, Lord increafe our faith^ Luke xvii. 5. And you 
 
 muft alfo be diligent in hearing the word preached; 
 
 for as faith cometh by hearings Rom. x. 17. fo is it alfo 
 
 increafed by hearing. And you muft alfo read the 
 
 word, and meditate upon the free and gracious promi- 
 
 fes of God ; for the promife is the immortal feed, 
 
 whereby the fpiritof Chrifl begets and in- p 
 
 creafeth faith in the hearts of all his. And J. .». 
 
 laft.lv vou muft frequent the facrament of ^, .-• ° 
 
 . J r J ,, r ^ , . r LhriRian* 
 
 the Lords iupper, and receive it as often ' 
 
 as conveniently you can f . r f 
 
 Ant. But by your favour, Sir, if faith be the gift of 
 
 God, and he give it when, ami to whom he pleafeth ; . 
 
 then I conceive, that man's ufing fuch means will not 
 
 procure any greater meafure of it than God is pleafed 
 
 to give. 
 
 Evan. I confefs it is not the means that will either 
 
 beget or increafe faith \ bnt it is the Spirit of God in 
 
 the ufe of means that doth it 5 fo 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 jon hinder him from u- 
 
 fing the means. 
 
 Neo. Sir, for mine own part, let him fay what he 
 
 will| lam refoived, by the a-fiitlance of God, to be 
 
 careful and diligent in the ufe of thefe means, which 
 
 you have now prefcribedj that fo by the increafing of 
 
 my faith, I may be the better enabled to fubjt£t to the 
 
 will of the Lord, and fo walk as that I may pleafe him. 
 
*]l THE MAtlROW OF 
 
 Seel, io But forafmuch as heretofore he hath endea- 
 voured to perfuade me to believe diverfe points, which 
 then I could not fee to be true, and therefore could 
 not aflent unto them \ methinks I do now begin to fee 
 fome (hew of truth in them: therefore, Sir, if you 
 plcafe to give me leave, I will tell you what points 
 they are, to the intent I may have your judgment and 
 direction therein. 
 
 Evan. Do fo, I pray you. 
 
 Neo. I. Why, firft of all he hath endeavoured to 
 perfuade me that a believer is not under the law, but 
 is altogether delivered from it. 
 
 2. That a believer doth not commit Cm, 
 
 3. That the Lord can fee no fin in a believer. 
 
 4. That the Lord is not angry with a believer for hia 
 fins. 
 
 5. That the Lord doth not chaftife a believer, for his 
 fins. 
 
 6 Lajtly, That a believer hath no caufe, neither to 
 confefs his fins, nor to crave pardon at the hands of God 
 for them, neither yet to faft, nor mourn, nor humble 
 himfeif before the Lord for them. 
 
 Evan. Thefe points, which you have now mention- 
 ed, have occafioned many needlefs and fruitlefs dif- 
 putes*, and that becaufe men have either not under- 
 stood what they have faid, or elfe not declared whereof 
 they have affirmed ; for in one fenfe they may all of 
 them be truly affirmed ; and in another fenfe they may 
 all of them be truly denied ; wherefore if we would 
 clearly underftand the truth, we muft diftinguifh be- 
 twixt the law, as it is the law of works, and as it is the 
 law of Chrift (<?) 
 
 (e) The Antinomian fenfe of all* thefe pofitions is 
 'no doubt, erroneous and deteftable, and is oppofed and 
 difproven by our author. The pofitions themfelves are 
 paradoxes, bearing a precious gofpel-truth, which he 
 maintains againft the Legalift: but, I doubt, it is too 
 much to call them all Antinomian paradoxes. But to 
 call them fimply, and by the lump, Antinomian errors. 
 
MODERN DIVINITY. 73 
 
 Now as it 13 the law of works, it may be truly faid t 
 that a believer is not under the law, but is delivered 
 
 is ihocking : one might as good fay, it is a Popifti or 
 Lutheran error, That the bread in the facr anient isChriJTs 
 body ; and that it is a Socinian, Arminian, and Baxte- 
 rian error, That a finner is jujiified by faith : for the 
 firfl four of the paradoxes are as diretlly fcriptural, as 
 thefe are ; though the Antinomiaq fenfe of the former 
 is antifcriptural, as is the Pcpifh, Lutheran, Socinian, 
 Arminian, and Baxterian, fenfe of the latter, refpe£tive- 
 ly. At this rate one might fubvcrt the very founda- 
 tions of Chriftianity, as might eafiiy be inftruc~t€d, if 
 there were fufficient caufe to exemplify it here. How 
 few doctrines of the Bible arc there, that have not been 
 wrefled to an erroneous fenfe, by fome corrupt mea 
 or other? yet will not their corrupt glofTL-s warrant 
 the condemning of the fcriptural pofitions themfelves 
 as erroneous. 
 
 The firft four of thefe paradoxes are found in the 
 following texts of Scripture, viz. The 
 
 \Jl, Rom. vi. 14. Ye are not under the law, but under 
 grace. Chap. vii. 6. Now we are delivered from the law. 
 
 ld % 1 John iii. 6. Whofoever abideth in him,ftnneth 
 not. Verfc 9. JVhofcever is born of God, doth not commit . 
 j%n-+-and he cannot fin. 
 
 3d, Numb, xxiii. 21. He hath not beheld iniquity in 
 Jacobs neither hath he feen perverfenefs in Ifrael. Cant. iv. 
 7. Thou art all fair, my love,, there is no f pot in ihes* 
 
 4th, Ifa. liv. o. So have Ifworn, thai I would not be 
 wroth with thee, nor rebuke thee. 
 
 The cafe (landing thus, thefe paradoxes muft needs 
 be fenfed one way or other, agreeable to the analogy of 
 faith, and fo defended by all who own the divine autho- 
 rity of the holy Scripture. And as an orthodox divine 
 would not condemn the two proportions above-men- 
 tioned, brought in for illuftration of this matter,but clear 
 the fame, by giving a found fenfe of them, and reject- 
 ing the unfound fenfe, as, That it is true that the bread 
 is ChrifVs body facramentally ; falfe, that it is fo bv 
 
 Volume 11. G 
 
74 THE MARROW OF 
 
 from it (fj 3 according to that of the apoftle, Rom. vi. 
 14. Ye are not under the lawy but under grace ; and Rom. 
 vii. 6. But now <we are delivered from the law. And if 
 believers be not under the law, but are delivered from ■ 
 
 : tranfubftantiation, or confubftantiation : that it is true, 
 finners are juftified by faith as an inftrument, appre- 
 hending and applying (Thrift's righteoufnefs ; falfe, that 
 they are juftified by it as a work, fulfilling the pretend- 
 I ed new proper gofpel-law: fo our author gives a fafc 
 and found fenfe of thefe fcriptural paradoxes, and re« 
 je£t.s the unfound fenfe put upon them by Antino- 
 roians \ and this he doth, by applying to thero the di- 
 stinction of the law, as it is the law of works, i. c, the 
 covenant of works, and as it is the law of Chrift, u e. a 
 rule of life, in the hand of a Mediator, to believers.- 
 Now if this diftin&ion be not admitted here, neither 
 in thefe nor equivalent -terms, but the law of Chrift, 
 and law of works muft be reckoned one and the fame 
 thing : then believers in Chrift, whom none but Anti- 
 nomians will deny to be under the law, as it is the law 
 of Chrift, or a rule of life, are evidently ftaked down 
 under the covenant of works ftill ; forafmuch as, in the 
 fenfe of the Holy Scripture, as well as in the fenfe of 
 our author, the law of works is the covenant of works. 
 And fince it is plain from the Holy Scripture, and from 
 the Weftniinfter Confeflion, That believers are not un- 
 der the law as a covenant of works ♦, a way^which, by 
 tais difiinttion, our author had blocked up, is, by re- 
 jecting of it, aTid confounding, the law of works and 
 iaw of Chrift, opened for Antinomians to caft off the 
 law for good and all. 
 
 The two laft of thefe paradoxes are confequentially 
 fcriptural, as neceffarily following upon the former, 
 being understood in the fame fenfe as they are, and as 
 our author explains them* 
 
 if) " True believers be not under the law as a co- 
 venant of works." IVeJlm. Gonfejf. chap. 19. fe£t. 6. 
 The lav/ of works, faith our author, is as much to fay 
 as the covenant of works. 
 
MODERN DIVINITY. 75 
 
 the law, as it is a law of works \ then, though they 
 fin, yet do they not tranfgrefs the law of works; for 
 -where no law is, there is no tranfgreJJion, Rom. iv. 15. 
 And therefore faith the apoftie John, Jf'hofoever abidcib 
 in him finneth not, 1 John iii. 6. that is, (as I conceive) 
 wbofoeverabideth in Chrift by faith, finneth nctagainll 
 the law of works (g). And if a believer fin not againft 
 the law of works ; then can God fee no fin in a belie- 
 ver, as a tranfgrdfion of that law (h). And therefore it i3 
 faid, Numb, xxiii. 21. He hath not beheld iniquity in Jacob, 
 neither hath he feen perverfenefs in lfrael : and again it is 
 faid Jer. L 20. At that time the iniquity of lfrael f}j all be 
 fought for, and there Jball be none ; and thejlns cf Judah % 
 and they J)o all not be few: d : and in Cant. ir. 7. Chrift 
 faith concerning his fpoufe, Behold thou art all fair y tny 
 love, and their is no f pot in thee. And if God can fee no 
 fin in a believer, then aiTuredly he is neither angry, 
 nordoth chaftife a believer for his fins, as a tranfgreilioa 
 
 (g)" As the world is altogether fet upon fin, and 
 can do nothing but fin ; fo they that are born of 
 God fin not ; not that their fins of themfelvts arc 
 not deadly, but becaufe their perfons are fo lively in 
 Chrift, that the deadiinefs of fin cannot prevail a- 
 gainft them." Mr. John Davidforfs Gatech. pag. 32. 
 What he means by the deadiinefs of fin, appears from 
 thefe words a little after ; " Howbeit the condemna- 
 tion, of fin be removed from the faithful altogether." 
 The penalty which the law of works threatneth, fays 
 our author to Keophitus, {Vol. i.] is condemnation, 
 and death eternal \ and this you have no caufe at all tQ 
 fear. 
 
 (i)Mr. James Melvil, to the fame purpofe expreffeth 
 it thus : 
 
 But God into his daughter dear fees nanc iniquitie. 
 Nor in his chofen lfrael will fpy enormitie : 
 Not hiking in her bowk, whilk is with ferntickles 
 repleit, [fweiu 
 
 But ever into Chrift her face, whilk pleafand is and 
 Morning Fifton y dedicated to James VI. p. 85. 
 
75 THE MARROW OF 
 
 of that law (i) : and hence it is, that the Lord faith con- 
 cerning his own people that were believers, Ifa. xxvii. 4. 
 Anger is not in me: and again, Ifa. liv, 9. the Lord, 
 fpeaking comfortably to his fpoufe the church, faith, 
 As I have/worn that the waters of Ncahjhall no more 
 go over the earth, Jo have I /worn ihat I will no more be 
 wroth with thee y nor rebuke thee. Now if the Lord be 
 not angry with a believer, neither doth chaftife him for 
 his (ins, asthey are any tranfgreffionof the law of works ; 
 then hath a believer neither need to confefs his fins 
 unto God, nor to crave pardon for them, nor yet to 
 faft, nor mourn, nor humble him fell for them, as con- 
 ceiving them to be any tranfgreflion of the law, as it is 
 the law of works (i). Thus you fee, that if you confidcr 
 the law in this fenfe, then all thefe points follow •, ac- 
 cording as you fay our friend Antinomirfta hath endea- 
 voured to perfuade you* 
 
 (*) Such anger is revenging wrath, and fuch cha- 
 flifement is proper pumfliment inflicted for Satisfying 
 
 offended Juftice ; in which fenfe it is faid, Ifa* liii. 5. 
 The chafiifemeni of our peace was upon him, to wit, on 
 Jefus Chriit -, and therefore it cannot be on believers 
 themfelves. 
 
 (£) Our author doth not indeed here refute the Anti- 
 ■fibmian error, That the believer ought not to mourn 
 for his fins : he doth that effectually in the next para- 
 j graph. But here he refutes the Lcgalift, who will 
 needs have the believer dill to be under the law, as it 
 is the covenant of works *, and therefore to confefs and 
 mourn, &c, for his fins, as ft ill committed againfi: the 
 covenant of works. But it is evident as the light, that 
 believers are not under the covenant of works, or, ia 
 other terms, under the law, as that covenant \ and that 
 principle being once fixed, the whole chain of confe- 
 quences, which our author hath here made, does ne* 
 ceffarily follow thereupon. It is ftrange that nothing 
 can be allowed in believers to be mourning for fin, un- 
 lefs they mourn for it as unbelievers, as perfons under 
 the covenant of works, who doubtlefs are under the 
 
MODERN DIVINITY. 77 
 
 But if you do ccnfider the law, as it is the law of 
 Chrift; then they do not fc, but quite contrary. For as 
 the law is the law of Chrift, it may be truly faid, that 
 a believer is under the law, and not delivered from it ; 
 according to that of the apcftle, i Cor. ix. Zi. Being 
 nit without law to God, but under the law to Ckrifl ; and 
 according to that of the fame apoftle, Rom. iii. 3 1. Do 
 we then mahe void tht law through faith ? God forbid! 
 yea, (by faith) we ejlablijh the law* And if a believer 
 be under the law, and not delivered from it, as it is 
 the law of Chrift ; then if he fin, he doth thereby tranf- 
 grefs the law of Chrift : and hence I do conceive it is, 
 that the apoftle John faith, both concerning himfelf 
 and other believers, 1 John i. 8. If we fay we have no 
 fin we deceive ourf elves, and the truth is not in us : and, 
 fo faith the apoftle fames, chap. iii. 2. In many things 
 we offend all. And if a believer tranfgrefs the law of 
 Ghrift, then doubtiefs he feeth it : for ir is faid Prov* 
 v, 2 1 . That the ways of man are before the eyes of the Lord) 
 and he pondereth all his goings : and in Heb. iv. 13. it is 
 hid, All things are naked and open unto the eyes of him. 
 with whom we have to do. And if the Lord doth fee. 
 the fins that a believer doth commit againft'the law, 
 
 curfe and condemnation of their fin, GaL iii. 10. But 
 u as our obedience now is not the performance, fo ou-r 
 finning is not the violation, of the condition of the old 
 
 covenant. Believers their fins now, though tranf- 
 
 greflions of the law, are not counted violations of thje 
 conditions of the covenant of works, under which they 
 are not," Brown en Juf if cation, chap. xv. p. 224. 
 " If fenfe of fin be taken for the unbelieving feeling 
 of, and judging rayfelf eaft out of his fight, and con- 
 demned ; whereas yet I am in Chrift, and it is God 
 thatjujlifesmt\ who is he that Jh all condemn P Roitu 
 J llu 33> 34- w e (hall agree with Antinomians. This is 
 indeed the hafty fenfe of unbelief, Pfalm? xxxi. 22, 
 
 J° bn }}'** " Hence ]et tnem be rebuked, who fay not 
 that Chrift in the gofpel hath taken away this fenfe of 
 fin," Rutherford on the Covenant, p. 222. 
 
 03 
 
78 THE MARROW "OF 
 
 as it is the law of Chrift ; then doubtlcfs he is angry 
 with them : for it is faid, Pfak cvi. 40. That becaufe 
 the people went a whoring after their civn inventions, 
 therefore was the wrath of the Lord kindled againjl his peo- 
 ple ^ infomuch that he abhorred his own inheritance ; and in 
 Dent. i. 37. Mofes faith concerning himfelf, The Lord 
 was angry with him. And if the Lord be angry with a 
 believer for his tranfgrcfling the law of Chrift, then af- 
 furedly (if need be) he will chaftife him for it : for it is 
 
 * r» .1 faid, (/) concerning the feed and children of 
 1 r» Jefus Chrift *, If they forfahe my law, and 
 
 walk not in my judgments, then will I njifit 
 
 * * " their tranjgrejflons with the rod 9 and their 
 iniquities with flrifes. And in 1 Gor. xi. 30. it i9 faid 
 
 II concerning believers, For this cauft (namely their un- 
 ■ worthy receiving of the facrament) many are weak and 
 ft chly among you, and manyjleep. And if the Lord be 
 angry with believers, and do chaftife them for their fins,. 
 2$ they are a tranfgreffion of the law of Chrift; then 
 hath a believer eaufe to confefs his fins unto the Lord, 
 and to crave pardon for them, yea, and to faft, and 
 mourn, and humble himfelf for them, as conceiving 
 them to be a tranfgreiFion of the law of Chrift (in). 
 
 3e&. 11. And now, my loving neighbour Neophitus> 
 I pray you confider ferioufly of thefe things-, and learn 
 to diftinguifh aright betwixt the law, as it is the law 
 of works, and as it is the law of Chrift -, and that in 
 effect and practice, I mean, in heart and confeience. 
 
 Ne$. Sir, it is the unfeigned defire of my heart, fo to 
 do ; and therefore I pray you give me fome direction 
 therein (//). 
 
 ) (I) PfaL lxxxix. 30, 31,32. 
 . (m) Thus our author hath folidly refuted, in this 
 lj paragraph, the Antinomian fenfc of all the fix pofi- 
 I tions, above-mentioned. 
 
 (;;) Namely, How to improve thefe points of doc- 
 trine in my practice. There lies the great difficulty : 
 and according as unbelief or faith has the afcendant, 
 fo will the foul in practice, carry itfelfj confefling, 
 
MODERN DIVINITY. 79 
 
 Evan. Surely the beft direction that I can give you, 
 is, to labour truly to know, and firmly to believe, that 
 you are not now under the law, as it is the law of 
 works ; and that you are now under the law as it is the 
 law of Chrift: and that therefore you muft neither 
 hope for what the law of works promifeth, in cafe of 
 your rnofl exa£l obedience *, nor fear what it threaten- 
 ed, id cafe of your mod imperfect and defective obe- 
 dience : and yet you may both hope for what the law 
 of Chrift promifeth, in cafe of your obedience; and 
 are to fear what it thrcateneth, in cafe of your difobe- 
 dience, 
 
 Nt'o. But, Sir, what be thefe promifes and threaten- 
 ings ? and, firft, I pray you tell me, what it is that the 
 law of works promifeth. 
 
 Evan. The law of works, or, which is all one, (as I 
 have told you) the covenant of works, promifeth jufti- 
 fication and eternal life to all that yield perfect obedi- 
 ence thereunto : and this you are- not to hope for, be- 
 caufe of your obedience. And indeed, to fay as the 
 thing is, you being dead to the law of works, can yield 
 no obedience at all unto it; for how can a dead wife 
 yield any obedience to her hufband ? And if you can 
 yield no obedience at all unto it, what hope can you 
 have of any reward for your obedience ? Nay let me 
 tell you more, Jefus Chrift, the Son of God, hath pur- 
 chafed both juitiheation and eternal life, by his per- 
 fect obedience to the law of works; and hath freely 
 given it to you, as it is written, ABs xiii. 39. By him 
 all that believe are jujiified from all things, from vubich 
 ye could not he juflified by the lava of Mofes : and Ve- 
 rily, verily y faith our Saviour, he that believethin me hath 
 everlajling life y John vi. 47. 
 
 Neo. And I pray you, Sir, what doth the law of 
 works threaten, in cafe of man's difobedience unto 
 it? 
 
 Evan. Why, the penalty which the law of works, 
 
 begging pardon, fading, mourning, and humbling itfelf 
 either as a condemned malefactor, or as an offending 
 child. 
 
80 THE MARROW OF 
 
 in that cafe, threateneth, is condemnation and death 
 eternal : and this you have no caufe at all to fear, in 
 cafe of your moll defective obedience ; for no man hath 
 any caufe to fear the penalty of that law which he lives 
 not under. Surely a man that liveth under the laws 
 of England, hath no caufe to fear the penalties of the 
 laws of Spain or France : even fo you, that now live 
 under the law of Chrift, have no caufe to fear the pe«- 
 nalty of the law of works (o). Nay, the law of works 
 is dead to you •, and therefore you have no more caufe 
 to fear the threats thereof, than a living wife hath to 
 fear the threats of h?r dead hufband •, nay, than a dead 
 wife hath to fear the threats of a dead hufband (p). 
 Nay, let me fay yet more, Jefus Chrift, by his condem- 
 nation, and death upon the crofs, hath delivered you* 
 and fet you free from condemnation and eternal death : 
 as it is written, Rom. viii. I. There is therefore now m 
 condemnation to them that are in Chrifl Jefus. And faith 
 Chrift himfelf, John xi. 26. JVhofoever 'liveth , and belie- 
 veih in me^Jhall never die. 
 
 And thus you fee your freedom and liberty from the 
 law, as it is the law of works. And that you may be 
 the better enabled to jlandjafl in this liberty^ wherewith 
 Chrijl hath made you free *, beware of conceiving that 
 the Lord now (lands in any relation towards you, or 
 will any way deal with you, as a man under that law. 
 
 (0) 4< The Law^ as it condemneth and curfeth, is 
 to the believer a mere paffive, and a naked ftander-by, 
 and hath no a&ivity, nor can it act in that power upon 
 any in Chrift ; as the law of Spain is merely paflive in 
 condemning a free-born man dwelling in Scotland." 
 Rutherford's Spirit. Antichrift, p. 87. " The law being 
 fully fatisfied by Chrift, it neither condemneth, nor can 
 it condemn, to eternal fufFerings, for that is removed 
 from the law to all that are in Chrifl. n Ibid. 
 
 f (P) For, according to the Scripture, the believer is 
 
 I dead to the law, and the law is dead to the believer ; 
 
 i namely, as it is the law or covenant of works. See 
 
 I VoLL 
 
MODERN DIVINITY. 81 
 
 So that if the Lord (hall be pleafed hereafter to bdftow 
 upon you a great meafure of faith, whereby you ihall 
 be enabled to yield an exaft and perfect obedience to 
 the mind and will of God (q) ; then beware of concei- 
 ving that the Lord looks upon it as obedience to the 13 w 
 of works •, or will in any meafure reward you for it, 
 according to the promifes of that law. And if in cafe, 
 at any time hereafter, you be, by reafon of the wcak- 
 nefs of your faith, and ftrength of temptation, drawn 
 afide, and prevailed with, to fwerve from the mind and 
 will of the Lord; then beware of conceiving, that the 
 Lord fees it as any tranfgreflion of the law of works. 
 For if you cannot tranfgrefs that law; then it is impof- 
 fible the Lord lhould fee that which is not: and if the 
 Lord can fee no fin in you, as a tranfgreflion of the 
 law of works ; then it is irnpoffibie that he (hould ei- 
 ther be angry with you, or correal you for any fin, as 
 it is a tranfgreflion of that law. No, to fpeak with 
 holy reverence (as I faid before) the Lord cannot, by 
 virtue of the covenant of works, either require any o- 
 bedience of you, or give you an angry look, or an angry 
 word; much lefs threaten and affiicl you for any dif- 
 obedience to that covenant (t)* And therefore, when- 
 foever your confeience ihall tell you, that you have 
 broken any of the Ten Commandments; do not con- 
 ceive that the Lord looks upon you as an angry judge, 
 armed with juftice againft you ; much lefs do you fear 
 that he will execute his juftice upon you, according to 
 the penalty of that covenant, in unjuftifying of you, or 
 depriving you of your heavenly inheritance, and giving 
 you your portion in hell-fire. No, aflure yourfelf, that 
 your God in Chrifl: will never unfon you, nor unfpoufc 
 you: no, nor yet, as touching your juftification and eter- 
 nal falvation, will he love you ever a whit the lefs, 
 though you commit never fo many or great fins: for 
 this is a certain truth, that as no good, either in you, 
 
 (q) Exact and perfect, comparatively, not abfolute- 
 ly. See VqL 11. p. 67. 
 (r) See Vol. I 
 
82 THE MARROW OP 
 
 or done by you, did move him to juftify you, and give 
 you eternal life; fo no evil in you, or done by you, can 
 move him to take it away from you, being once gi- 
 ven (f)s And therefore believe it man whilft you live, 
 
 (f) The author fpeaks exprefsly of the love of God, 
 touching believers juftification, and eternal falvation, 
 which, according to the iScripture, he reckons to be gi- 
 ven them already. And he aflerts, That as no good in 
 them, or done by them, did move him to love them, 
 fo as to juftify them, and give them eternal -life: fo no 
 evil in them or done by them, (hall lefien that love, as 
 to their jultiiication and eternal falvation y that is, as 
 hicnfelf explains it, move him to take eternal life 
 (which includes juftification) away from them, being 
 once given. Thi$ is molt firm truth: howbeit the more 
 and the greater the fins of a believer are, he may lay his 
 account with the more and the greater effects of God's 
 fatherly indignation againft him : and the corruption 
 of human nature makes the adding of fuch a claufe, in 
 fuch a cafe very ncccflary. What our author here ad- 
 vanced), is evident from Holy Scripture, PfaL lxxxix. 
 3°> 3m 3 2 j 33> 34< ¥ *JI children forfake my la%u, and 
 walk not in my judgments , if they break my fatutes, and 
 keep not my commandments ; then will 1 vifit their tranf 
 gre/Jion with the rodj and their iniquity with fl ripe s : ne- 
 verthelefs my loving kindnefs will I not utterly take away 
 from him; nor fujfer tny faithfalnefs to fail : my covenant 
 will I not break ; nor alter the thing that is gone out of my 
 lips. And to deny it, is in effe& to affirm that God 
 loves believers, as touching their juftification and eter- 
 nal falvation, for their holinefs ; contrary to Tit. iii. 5. 
 Not by works of right eoufnefs which we have done> but ac- 
 cording to his mercy hath he favedus. Rom. vi. 23. The 
 wages of fin is death, but the gift of God is eternal life y 
 thro' jfefur Chrifl our Lord: and that that love of his to 
 them changeth according to the variation of their frame 
 and walk*, contrary to Rom. xi. 29. The gifts and calling 
 of Gvd are without repentance. But while the doctrine of 
 theperfeverance of the faints itands, v/z.That true belie- 
 
MODERN DIVINITY. 83 
 
 (hat as the Lord firft loved you freely, fo will he here- 
 after heal your bad fli dings , and ft ill love you freely , 
 
 vers can neither fall away totally, nor finally, neither I 
 from relative ^grace, nor from inherent grace; our au- j 
 thor's dotSlrine in this point mull (land alfo : and the 
 fins of believers, how great or many foever they be, can 
 never be of that kind, which isinconfiftent with a ftate 
 of grace ; nor of another than that of infirmities. And 
 how low foever grace is brought in the foul of a belie- 
 ver, at any time thro' the prevalence of temptation ; 
 yet can he never altogether lofe his inherent holinefs, 
 nor can he at any time live after thefe/h. For, accord- 
 ing to the Scripture, that is not the fpot of God's chil- 
 dren ; but he who fo lives, neither is, nor ever was one 
 of them, Rom. vi. 2* How Jball we that are dead tofw^ 
 live any longer therein P ver. 14. Sinjhall not have domi- 
 nion over you ; for ye are not under the laiv but under 
 grace* Chap. viii. 1. Them which are in Chrijf Jefus y 
 who walk not after thefe/h 9 but after the Spirit. See 
 ver. 4. 1 John iii. 9. Whofoever is born of God doth not 
 commit fin : for his feed remain eth in him, and he cannot fin , 
 becaufe he is born of God. 
 
 €i God forfaw what infirmities thou wouldft have, 
 before he gave Chrift this commiflion ; and Chrift forc- 
 faw them before his acceptance of the charge. If their 
 prefcience could not ftop God in his gift, nor cool 
 Chrift in his acceptance — why fhould it now?— While 
 they do continue, the love of God to thee is not hin- 
 dered by them." Chamoci, vol. II. p. 749. 
 
 t% Obferve a twofold diftindtion, ijl. Between God's * 
 love in itfelf, and the manifeftation of it to us. That 
 
 is perpetual and one without change, increafe, or 
 
 JefTening : but the manifeftation of this love 
 
 is variable, according to our more or lefs careful 
 
 exercife of piety, 2 d. Between God's love to our per- y 
 fons, and God's love to our qualities and actions. A ' 
 
 dillin£lion which God well knows how to make. ■ 
 
 Parents, I am fure, are well {killed in putting this dif- 
 ference between the vices and perfons of theirchildren ; 
 
$4 THE MARROW OF 
 
 Hof. xvi. Yen, he will love you unto the end> John 
 xiii. i. And although the Lord doth exprefs the fruits 
 of his anger towards you, in chaftifing and afflicting 
 of you; yet do not you imagine that your affli&ions 
 are penal, proceeding from hatred, and vindictive ju- 
 ftice; and fo as payments and fatisfaction for fins*, and 
 fo as the beginning of eternal torments in hell: for 
 you being, as you have hear J, freed from the law of 
 works, and fo confequently from finning againft it; 
 muft needs likewife be freed from wrath, anger, mife- 
 ries, calamities, afflictions, yet and from death itfelf, 
 as (t) fruits and effects of any tranfgreffion againft that 
 covenant. 
 
 And therefore you are never to confefs your fins 
 unto the Lord, as though you conceived them to have 
 been committed againft the law of works; and fo ma- 
 kingyouliable to God's everlafting wrath, and hell-fire; 
 neither muft youcrave pardon andforgivenefs for them, 
 that thereupon you may efcape that penalty: neither 
 do you either faft, or weep, or mourn, or humble your- 
 felf, out of any conceit that you {hall thereby fatisfy 
 the juftice of God, and appeafe his wrath, either in 
 whoie or in part ; and fo efcape his everlafting ven- 
 geance. For if you be not under the law of works; 
 and if the Lord fee no fin in you, as a tranfgreffion cf 
 that law; and be neither angry with you, nor doth af- 
 flict you» for any fin, as it is a tranfgreffion of that law; 
 then confequently, you have no need either to confefs 
 your fins, or crave pardon for them, or faft, or weep, or 
 mourn, or humble yourfclf for your fins, as conceiving 
 them to be any tranfgreffion of the law of works (»). 
 
 thofe they hate, thefe they love the cafe isalike 
 
 between God and the elect: his love to their perfons 
 Is from everlafting the fame; nor doth their finfulnefs 
 le-fien it, nor their fanctity incrcafe it ; becaufe God in 
 loving their perfons never confiders them otherwife 
 than as moil perfectly holy and unblameable in Chrift."» 
 Pembles IJ'orks, p. 23. 
 
 (0 They are. (*) See Vol, II. p. 78. 
 
 
MODERN DIVINITY. Sc 
 
 Keo. Well, Sir, you have fuMy fatisfied me in this 
 point : and therefore I pray you proceed to {hew what 
 is that reward which the law of Chriii promifeth, 
 which you faid 1 might hope for, in cafe of my obedi- 
 ence thereunto ? 
 
 Evan. Why, the reward which (I conceive) the law 
 of Chrift promifeth to believers, and which they may 
 hope for, anfwerable to their obedience to it (v) y is a 
 comfortable being in the enjoyment of fweet commu- 
 nion with God in Chrift, even in the time of this life, 
 and^a freedom from afflictions both fpiritual, and cor- j 
 poral, fo far forth as they are fruits and effects of fin, 
 as it is any tranfgrefiion of the law of Chriit (w). Fo; 
 you know, that io long as a child doth yield obedience 
 to his father's commands and doth nothing that is dif- 
 pleafing to him, if he iove his child, he will carry him* 
 felf lovingly and kindly towards him, and fuffer him to 
 be familiar with him, and wiil not whip, nor fcourge 
 him for his difobeiience. Even fo, if you unfeigned)/ 
 defire and endeavour to be obedient unto the mind and 
 will of your loving Father in Chriit ; in doing that 
 which he commands, and in avoiding that which he 
 forbids, both in your general and particular calling ; 
 and to the end that you pieafe him : then, anfwerably 
 as you do fo, your Father will fmiie upon you, when 
 you fhali draw near to him in prayer, or any other of 
 bis ordinances *, and manifett his fweet presence and lo- 
 ving favour towards you ; and exempt you from all 
 outward calamities, except in cafe of trial of your faith 
 and patience, or the like, as it is written, 2 Chron. 
 xv. 2. The Lord is with you, while ye are with him ; and t 
 if you feek him y he will be found of you. And fo the apo- 
 itle James faith, Jam. iv. 8- Draw nigh to God, and he 
 
 (v) Tho' not for their obedience, hut for Chrift's ) 
 obedience. ■ 
 
 (w) I read the !aft word of this ferttence, Chrij} % 
 not works, judging it plain, that the latter is a prefs- 
 error. See Neophitus's fpeech above, and the reafon 
 here immediately following, with page 86. 
 
 Volume II. H 
 
8<5 THE MARROW OF 
 
 will tlranv nigh to you. And O, faith the Lord, that 
 my people had hearkened unto me, and 1/racl led walked 
 in tny ways! he ficuld have fed them with the fin eji of the 
 wheat, and with honey cut cf the rock Jfjould I have fetisfied 
 thee, Pfal. lxxxi. 13, 16. 'And this may fufiice to have 
 (hewed you what you may hope for^ anfwerable to 
 your obedience to the law of Chrift. 
 
 Neo. Then, Sir, I pray you proceed to (hew, whit 
 is the penalty which the'law of Chrift threateneth, and 
 which I am to fear, if I tranfgrefs that law ? 
 
 Evan. The penalty which the law of Chrift threa- 
 tened to you, if you tranfgrefs the law of Chrift, and 
 which you are to fear, is the want of near and fwcet 
 communion with God in Chrift,' even in the time of 
 this life •, and a liablenefs to all temporal afflictions, as 
 fruits and effeCts of the tranfgreffing of that law (v)„ 
 
 (x) An awful penalty, if rightly underftood ! as 
 comprehending all manner of ftrokes and afflictions on 
 the outward and inner man, called by our author tem- 
 poral and fpiritual afflictions; on the outward man| 
 not to fpeak of the reproach, difgrace, and contempt, 
 fuccefslefs labour and toil, poverty, mifery, want, 
 and the like, which the believer is liable to for his dif- 
 obedience, as well as others : his fins lay him open to 
 the whole train of maladies, pains, torments, fores, 
 difeafes, and plagues, incident to finful flefh •, by which 
 he may become a burden to himfelf, and a burden to 
 others. And thefe may be infliCted on him, not only 
 by the hand of God, but by the hand of the devil ; as 
 appears in the cafe of Job. Yea, and the Lord may, 
 in virtue of this penalty annexed to his law, purfue the 
 contrcverfy with the offending believer, even to death : 
 fo that his natural life may go in the caufe of his tranf- 
 greffion, 1 Cor. xi. 30, 32. To this may be added the 
 marks of God's indignation agsinft his fin, fct upon his 
 relations; witnefs the diforders, mifchiefs, and ftrokes, 
 on David's family, for his fin in the matter of Uriah, 
 more hitter than death, 2 Sam. xii. 10, u, 12, 14. 
 chap, xiii. and xv. In the inner man, by virtue cf the 
 
MODERN DIVINITY. 87 
 
 Wherefore, whenfoever you (ball hereafter tranf- 
 grcfs any of the Ten Commandments, you are to know, 
 
 fame penalty, he is liable for his tranfgreflion, to be 
 deprived of the comfort, fenfe, exercife, and fo.nc 
 nieafure of his graces ; of his fenfe of God's love, his 
 peace, joy, actual communion with God, and accefi 
 to him in'duties; to be brought under defertion, hid- 
 ing of God's face, withdrawing of the light of the 
 Lord's countenance; and left to walk in darknefs, to 
 go mourning without the fun, and to cry and iliout 
 while the Lord i'hutteth out his prayer : to be thrown 
 into agonies of confcieiice, pierced with the arrows of 
 the Almighty in his fpirit, compaffed about and di- 
 flracled with the terrors of God, feiz'd with the fear- 
 ful apprehenfions of God's revenging wrath againft 
 him, and thereby brought unto the brink of abiblute 
 deip-iir. Belides ail this, he is liable to the bufferings 
 of Satan, :\nl horrid temptations-, and, for the puniili- 
 ment of one fin, to be fuffered to fall into another. 
 And ail thefe may, in virtue of the penalty annexed to 
 die law in the hand of Chrift:, meet in the cafe of the 
 odending believer, together an,d at once. Thus, how- 
 beit God no where threatens, to caft believers in Chrift 
 into hell: yet he both' threatens and often executes 
 the calling of a hell into them, for their provocations. 
 
 Only, the ( revenging ) wrath and curfe of God are 
 no part of the penalty to believers in Chrift, according 
 to the truth and our author. But, whether or not this 
 penalty, as it is without thefe, leaves the mod holy 
 and awful law of the great God, and our Saviour Jeius 
 Chrilt, moll bafe and defpicable, the fober-minded 
 reader will eafily judge for himfelf. - 
 
 " The one, (viz. ju:liacation) doth equally free all 
 believers from the revenging wrath of God, and that 
 perfectly in this life." Larg. Caiech. quej}. 77. "They 
 <;ail never fall from the itate of juftification •, yet they 
 may, by their fins, fail under God's fatherly difplea- 
 iure, and not have the light of his countenance restor- 
 ed unto them, until they humble themfeives, confeU 
 H 2 
 
<?5 THE MARROW 03 
 
 that you have thereby tranfgreiTed the law of Chrift ; 
 nnd that the Lord fees it, and is angry with it, with a 
 fatherly anger ; and ( if need be ) will ehallife you, 
 I Pet. i. 6. either with temporal orfpiritual afrli&ions, 
 or both. And this your heaven! v Father will do hi 
 love to you ; either to bring your fins to remembrance, 
 as he did the fins of Jofeph's brethren, Gen. xlii. 2r. 
 And as the widow of Zarephath confeffeth concerning, 
 herfelf, I Kings xvii. 18. or elfe to purge cr take away 
 your fins, according to that which the Lord faith, If a. 
 xxvii. 9. By this therefore frail the iniquity of Jacob be 
 purged^ and this is all the fruit, even the talcing avuay of 
 * Of J in% For indeed, faith Mr. Cuiverwell *, 
 
 -p . v afflictions, through God's blefling, are 
 
 /, made fpeeiai means to purge out that fin 
 
 *" ^ ful corruption, which is fiiil in the na- 
 
 ture of believers \ and therefore are they, in Scripture, 
 melt aptly compared to medicines, for fo they are in- 
 deed, to all God's children, moil fovereigh medicines 
 to cure all their fpiritual difeafes. And' indeed we 
 have all of us great need thereof-, for as Luther on the 
 Galaiians, p. 06. truly faith, We are not yet perfectly 
 righteous ; forwhilft we remain in this life, fin dwells 
 ttill in the ffefh, and this remnant of fin God purgeth. 
 Wherefore, fuith the fame Luther, in another place (y), 
 
 their fins, beg pardon, and renew their faith and re- 
 pentance, " VYejlrru Confeff. chap, ii art. 5. ""They 
 
 —fall into grievous fins, and for a- time con- 
 tinue rherein; whereby they incur God's difpleafure, 
 and grieve his holy Spirit, come to be deprived of fome 
 ir :afureor their graces and comforts, have their hearts 
 hardened, and their confidences wounded ; hurt and 
 fcandalize others, and bring temporal judgments upon 
 themfelvcs." Ibid. chap, \j.art. 3. " The threatenings 
 of it ferve to (hew what even their fins deferve ; and 
 
 . afflictions, in this life, they may expert for them, 
 although freed from the curfe thereof, threatened in 
 
 law;* Ibid, chap, 19. arti 6. 
 Chef Sermons. Serm. of iht Kingdom of God j^page 
 [mibi\ 120* 
 
MODERN DIVINITY. 89 
 
 Whf nGod hath remitted fins, nnd received a man into 
 the bofom of grace, then doth he lay on him all kind 
 of afflictions •, and doth fcour and renew him from day 
 to d:\v. And to the fame purpoi'e Tindal truly faith, 
 If we look on the flcfli, and into the law ; there is no 
 man fo perfect, that is not found a finner •, nor no man 
 fo pure, that cloth not need to be purged. And thus 
 doth the Lord chaflife believers, to heal their natures, 
 by purging out the corruptions that remains there- 
 in. 
 
 And therefore, whenfoever you flull hereafter feel 
 the Lord's chaitifing hand upon you, let it move you 
 to take the prophet Jeremiah's counfel, that is, to 
 parch and try your ways, and turn unto the Lord, Larr>. 
 iii, 40. and confefs your fins unto him, faying, 
 with the prodigal, Lube, xv. 21. Father I have finned 
 againjl Heaven^ and in thy fight , and am no mere worthy 
 to be called thy fan ; and beg pardon and forgivenefs at 
 his hands, as you are taught in the fifth petition of the 
 Lord's Prayer, Matth, vi. 12. Yet do not you crave 
 pardon and forgivenefs at the hands of the Lord, as a 
 malefactor doth at the hands of a judge, that feareth 
 condemnation and d^ath •, as though you had finned 
 againft the law of works, and therefore feared hell 
 and damnation : but do you beg pardon and forgivenefs 
 as a Child doth at the hands of his loving father*, as 
 feeling the fruits of his fatherly anger, in his chafti- 
 fiag hand upon you ; and as fearing the continuance 
 and augmentation of the fame, if your fin be not both 
 •pardoned and fubdued (z) : and therefore do you alfo 
 fckefeech your loving Father to fuhdue yo^r iniquities, 
 according to his promife, Mic. vii. 19. And if you 
 find not that the Lord hath heard your prayers, by 
 your feeling your iniquities fubdued (a) ; then jobi with 
 
 (z) Maith. vi. 9, 12*. AjUt this wanner therefore 
 
 pray yt ' Our Father which art in heaven forgive us 
 
 cur debts ) as we forgive our debtors. 
 
 (z) The fubduing of tin is the mark of God's hear- 
 ing prayer for the pardon of it-, if one feels not his uii- 
 
 H 3 
 
$>0 THE MARROW OF 
 
 your prayers, fading and weeping, if you cm ; that 
 ib you may be the more ferioufly humbled before the 
 Lord, and more fervent in prayer. And this, I hope, 
 maybe fufficient to havefhewed you what is the penalty 
 which the law of Chrift threatened, 
 
 Neo. O, but, Sir ! I fhould think mrfelf a happy man, 
 if I could be fo obedient to the law of Chrift, that he 
 ftVl^ht have no need to inflicl this penalty upon me. 
 
 Evan. You fay very well; but yet, whilft you carry 
 thisbody of fin about you, and do the belt you can, there 
 will be need that the Lord mould, now and then, give 
 you fome fatherly corrections : but yet, this let me tell 
 you, trie mere perfect your obedience is, the fewer 
 lames you fhall have \for the Lord doth not affilcl willing* 
 /v, nor grieve the children of men Lam. iii. 33. And' 
 therefore, according to my former exhortation, and 
 yourrefolution, becareful to exercife your faith ; and ufe 
 all means to increafe it ; that fo it may become effec- 
 tual '(h) y working by love, 1 The/, i. 3. GaL v, 6, For, 
 according to the meafure of your faith, will be your 
 true love to Chrift, and to his commandments-; and ac- 
 cording to your love to them, will be your delight in 
 them,, and your aptnefs and readinefs to do them. 
 -And hence it is that Chrift himfelf faith, John xiv. 15. 
 If ye leve me, keep my commandments rand this is the love 
 cfGcd, faith that loving difciple, that we keep his ccm- 
 nandmentSy and his commandments , are not grievous ; 
 l John \\ 3. Nay, the truth is, if you have this love 
 in your hearts, it will be grievous unto you, that you 
 cannot keep them as you would. O ! if this love do 
 abound in your heart, it wilt caufe you to fay with 
 godly Jofeph, in cafe you be tempted as he was, How 
 ■can I do thir great wichednefs and fo fin againfi God? 
 How can I do that, which I know will difpkafe fo gra- 
 c A's a Father, and fo merciful a Saviour? No, I wirl 
 
 quity fubdued, he cannot find that God hath heard 
 bis prayers for pardon. 
 
 (h) To the producing of holy obedience, according to 
 the meafure and decree of jt. 
 
MODERN DIVINITY, 9£ 
 
 not do it ; no, I cannot do it : no, you wilKcather f iv 
 with the Pfalmiftt I delight to do thy will, O my God! 
 yca f thy law is 'within my heart , Pfal, xL 8. 
 
 Nay, let mc tell you more, If this love of God in 
 Chrift be truly, and in any good meifure, rooted in 
 your heart; then, tho 1 the chaftifing hand of the Lord 
 be not upon you •, nay, though the Lord do no way 
 exprefs any anger towards you , yet if you but confider 
 the Lord's ways towards you, and your ways towards 
 him, you will mourn with a gofpel-mouniing, reafon- 
 ing with yourfelf after this manner. And was I un- 
 der the law of works, by nature ; and fo, for every 
 tranfgreflion againfl any of the Ten Commandments, 
 made liable to everlafting damnation? and am I now thro* 
 the free mercy and love of God in Chrift, brought un- 
 der the law of Chrift ; and fo fubject to no other penal- 
 ty for my tranfgreffions, but fatherly and loving cha- 
 ftifements, which tend to the purging out of that ful- 
 fill corruption that is in me ? O! what a loving Fa- 
 ther is this O what a gracious Saviour is this! O 
 what a wretched man am I, to trangrefs the laws o£ 
 fuch a good God, as he hath been to me \ O the due 
 confideration of this, will even as it were melt your 
 heart, and caufe your eyes to drop with the tears, of 
 godly forrow ! yea, the due confideration of thefe things 
 will caufe ycu to lot he yourfelf in your own fight for your 
 tranjgref/ionsy Ezek. xxxvi, 31. yea, not only to lothe 
 yourfelf for them, but alio to leave them, faying with 
 Ephraim, What have 1 to do any more with idols ? Hof. 
 xiv. 8. and to caff them away as a menflruous cloth, fay- 
 ing unto them, get ye hence, Ifa. xxx. 22. And truly you 
 will defire nothing more, than that you may fo live, as 
 that you might never fin againft the Lord any more. 
 And this is that goodnefs of God 9 which, as the apoftle 
 faith, leadeth to. repentance : yea, this is that goodnex. >f 
 God, which will lead you to a free obedience. So 
 that if you do but apply the goodnefs of God in Chrift 
 to your foul, in any good meafure, then 'will you an- 
 fvverably yield obedience to the law of Chrift ; not (in- 
 ly without having refpeft either to what the law of 
 
9Z THE MARROW OF 
 
 works either promifeth or threateneth ; but alfo with* 
 cut baying reipecT to what the law of Chrift cither 
 promifeth or threateneth : you will do that which the 
 Lord commandeth, only becaufe he commandeth it, 
 and to the end that you may pi cafe him ; and you will 
 forbear what he forbids, only becaufe he forbids it, to 
 the end you may notdifpleafe him (cj* And this obe- 
 
 (c) The author doth here no ot fop r wife exhort the 
 believer to yield free obedience, without refpecr, to 
 what either the law of works, or law of Chrift, promi- 
 feth or threateneth ; that be exhorts him to perfection 
 of obedience, which, in the beginning of this anfwer, 
 be told him, not to be attainable in this life. And the 
 truth is, neither the one nor the other is the defign of 
 thefe words. But he had exhorted him before, to ufe all 
 means.to increafe his faith: and, for his encourage,- . 
 mem, he tells him here, That if he by faith applied 
 the goodnefs of God ini Chrift to his own foul, in any 
 good meafure : then he would, anfwerably,. yield obe- 
 dience, without refpe£l to what either the law of works, 
 or law of Chrift promifeth or threateneth, and only 
 becaufe God commands or forbids. The freenefs of 
 obedience is cf very different degrees; and believers' 
 obedience is never abfolutely free, till it be abfoiutely 
 perfect in heaven: but the freenefs cf their obedience 
 will always bear proportion to the meafure of their 
 faith, which is nev^r perfect in this life : thus the more 
 faith, the more freenefs of obedience j and the lefs 
 faith, the lets of that freenefs. 
 
 11 The believer obeys with an angel-like obedience ' 9 
 then the Spirit feems to exhauft all the commanding 
 awfomnefs of the law, and fupplies the law's imperi- 
 ous power, with the ftrength and power of love," Ru^ 
 iherford's Spirit. Antichrifi^ p. 318;. Ci The more of the 
 Spirit (becaufe the Spirit is eflentially free, PfeL 1L 12. 
 2 Cor. iii. 17 ) the more freenefs ; and the more free- 
 nefs, the more renewed will in the obedience-, a- 
 more renewed will, the lefs constraint; becaufe tree- 
 nefs exhauttetb conftraint." Ibid. 
 
 
MODERN DIVINITY. f>3 
 
 ilience is like unto that, which our Saviour exhorteth 
 hisdifciplcs unto, Mat. x,B. faying, Freely you have recei- 
 pt When ChrirVs blood is fecn by faith, to quiet ju- 
 ftice,then the confeience becometh quiet aifo, and will 
 not fufFer the heart to entertain the love of fin, but fets 
 the man on work to fear God for his mercy, and obey ail 
 his commands, out of love to God, for his free gift of 
 j uftification, by grace beftowed on him : for this is tin 
 end of the laiu indeed, whereby it obtaineth of a min 
 more obedience than any other way." Pracl. life of 
 Sav. Knowledge % Tit. The Third thing Reauiftte^ Sec. 
 lifr 7 - . 
 
 Promifes and thrcatenings are not, by this doctrine, 
 annexed to the holy law in vain, even with refpect to 
 believers ; for the law of God is, in his infinite wif- 
 dorn, fuited to the ftate of the creature, to whom it is 
 given :<and therefore, howbeit the believer's eternal 
 happinefs is unalterably fecured, from the moment of 
 his union with Chriil by faith \ yet, fince fin dwells in 
 him (till, while in this world, the promifes of fatherly 
 fmiies, and threatenings of fatherly chaftifements, are 
 dill neceflary. Bvit it is evident, that this necefiity is 
 entirely founded on the believers imperfection ; as irt 
 c?Sc of a child under «ge. And therefore, although 
 his being influenced to obedience by the promifes and 
 threatenings of the law of Chrift, is not indeed flavifli, 
 yet it is plainly childifh, not agreeing to the ftate of a 
 perfe£t man, of one come unto the meafurc of the fta- 
 ture of the fulaefs of ChriiL And, in the ftate of per- 
 fection, he (hall yield fuch free obedience as the angels 
 do in heaven, without being moved thereto by any pro- 
 mifes or threatenings at all: and the nearer he comes, 
 in his progrefs to that ftate of perfection, the more 
 will his obedience be of that nature. So by the doc- 
 trine here advanced, the author doth no more difowa the 
 neceffuy of promifes to influence and encourage the 
 believer's obedience ; nor fay, that he ought not to 
 have regard to promifes and threatenings \ than one 
 is to be reckoned to fay, that a lame man hath no need 
 
94 THE MARROW O F 
 
 ved, freely give. And this is to ferve the Lord without fear 
 of any penalty, which cither the law of works or the law 
 of Chriil threateneth, in holinefs and righterafnefs all the 
 days of your life, according to that faying of Zacharias, 
 Luke i. 74, 75. (d). And this is to pafs the time of yrur 
 fojourning here in fear to offend the Lord, by finning 
 again ft him ; as the apollle Peter exhorts, i Peter i. 
 17. Yea, and this is to ferve God acceptably, with reve- 
 rence and godly fear ; as the author to the Hebrews ex- 
 horts* Heb. xii. 28. And thus, my dear friend Neo- 
 phitus, I have endeavoured, according to your defire, 
 to give you my judgment and direction in thefe points. 
 Neo* And truly, Sir, you have done it very eife equ- 
 ally ; the Lord enable me to pradtice according to your 
 direction. 
 
 Seft. 12. Norn. Sir, in this your anfvrer to his que- 
 stion, you have alfo anfwered me*, and given me full 
 fatisfaction in diverfe points, about which my friend 
 Antinomifta, and I, have had many a wrangling fit. 
 For I ufed to affirm with tooth and nail, (as men ufe to 
 fay) that believers are under the law, anil not delivered 
 from it s and that they do fin ; and that God fees it, 
 and is angry with them, and doth afflict thcox for it; 
 and that therefore they ought to humble themfelves, 
 and mourn for their fins, ar*d confefs them, and crave 
 pardon for them ; and yet truly, I muit confefs, I did not 
 underftand what I faid, nor whereof I affirmed 9 and 
 the reafon was, becaufe I did not know the difference 
 betwixt the law, as it is the law of works, and as it is 
 the law of Chrift. 
 
 Ant. And believe me, Sir, I ufed to affirm, as ear- 
 nestly as he, that believers are delivered from the law; 
 an 1 therefore do not fin ; and therefore God can fee 
 no fin in them^ and therefore is neither angry with 
 
 of, and ihould not have regard unto, the crutches pro- 
 vided for him; when he only faith, That the ftronger 
 his limbs grow, he'll have the lets need of them, and 
 will lean the lefs to them. 
 (d) See the preceding note. 
 
MODERN DIVINITY. 9J 
 
 them, nor doth afflict them for fin ; and there- 
 fore they have no need either to humble themfelves, 
 or mourn, or confefs their fins, or beg pardon for 
 them : the which 1 believing to be true, could not con- 
 ceive how the contrary could be true alfo. But now 
 I plainly fee that by means of your d i ft ingui filing be- 
 twixt the law, as it is the law of works, and as it is 
 the law of Chrift ; there is a truth in both. And 
 therefore, friend Nomifta, whenfoever either you, or 
 any man elfe, (hall hereafter affirm, that believers are 
 under the law, and do fin ; and God fees it, and is an- 
 gry with them, and doth chaftife them for it; and that 
 they ought to humble themfelves, mourn, weep, and 
 ronfefs their fins, and beg pardon for them : if you 
 mean only, as they are under the law of Chrift I will 
 agree with you, and never contradict you again. 
 
 Norn. And truly, friend Antinomifta, if either you, 
 or any man t\fe 9 (hall hereafter affirm, that believers 
 are delivered from the law ; and do not fin; and God 
 fees no fin inthem ; nor is angry with them ; nor afflicts 
 them for their fins ; and that they have no need cither 
 to humble themfelves, mourn, confefs, or crave pardon 
 for their fins ; if you mean it only as they are not un- 
 der the law of works, I will agree with you, and never 
 contradict you again. 
 
 Evan. I rejoice to hear you fpeak thefe 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 Neophitus in the golden mean ; having, as 
 the apoftle faith, the fame love } being of one accord } and of 
 one mind. 
 
 Nctn. Sir, for my part, I thank the Lord, I do now 
 plainly fee, that I have erred exceedingly, in feeking to 
 bejufiified, as it id ere y by the work? of ike law (<*). 
 
 (e) This fcriptural phrafe is here aptly ufetl, to inti- 
 mate how men deceive themfelves, thinking they are 
 far from feeking to be juftified by the works of the lata, 
 becaufe they are convinced, they cannotdogood works 
 in the perfection which the law requires ; mean while, - 
 
9$ THE MARROW OF 
 
 And yet could I never be perfuaded to it before this 
 day : nor indeed fhould not have been perfuaded to it 
 now, had not you fo plainly and fully handled this 
 threefold law. And truly, Sir, I do now unfeignedly 
 defire to renounce myielf, and all that ever I have 
 done, and by faith to adhere only to Jefus Chrift ; for 
 now I fee that he is all in all. O that the Lord would 
 enable me fo to do ! And I befeech you, Sir, pray for 
 me 
 
 Ant, And truly, Sir, I mud needs confefs, that I 
 have erred as much on the other hand: for I have been 
 fo far from feekiug to be juftified by the works of the 
 law, that I have neither regarded law nor works. But 
 now I fee mine error; I purpoie (God willing) to re- 
 form it. 
 
 Evan % The Lord grant that you may. 
 
 Se£t 13. But how do you, neighbour Neophitus ? for 
 Biethinks you look very heavily. 
 
 Neo % Truly, Sir, I was thinking of that place of Scrip- 
 ture, where the apoftle exhorts us, to examine ourf elves 
 whether we be in the faith, or no, 2 Cor. xiii. 5^ Where- 
 by it feems to me, that a man may think he is in the 
 faith, when be is not. Therefore, Sir, I would glad- 
 ly hear, how I may be fure that I am in the faith. 
 
 Evan, I would not have you to make any queftion of 
 it, fince you have grounded your faith upon fuch a 
 firm foundation as "will never fail you : for the promife 
 of God in Chrift is of a tried truth, and never yet fail- 
 ed any man, nor ever will f/J. Therefore I would 
 
 fmce God is merciful, and Chrift hath died, they look 
 for the pardon of their fins, and acceptance with God 
 upon the account of their own works, though attended 
 with fome imperfections \ that is, as it were, by the 
 ivorhs of the laiu, Rom. ix. 32, 
 
 (fj This anfwer proceeds upon taking Neophitus to 
 
 fpeak not of the grace, but the doctrine of faith ; name- 
 
 t ly, the foundation of faith, cr ground of believing ; as 
 
 if he had defired to know, whether the foundation of 
 
 his faith was the true foundation of faith, or not. This 
 
MODERN DIVINITY. 97 
 
 have you to clofe with Chrift in the promife, without 
 making any queftion, whether you are in the faith or 
 no: for there is an ailurance which raifeth from the ex- 
 ercife of faith by a direct a& * and that is, when a 
 man, by faith, directly lays hold upon Chrift, and con- 
 cludes aflurance from thence (g). 
 
 is plain from the two following paragraphs. And 
 upon the fuppofition, that he had grounded his faith 
 on the promife of the gofpel, the tried foundation of *' 
 faith, the author tells him, he would not have him 
 make a queftion of that, having handled that queftion 
 already at great length, and anfwered all his and No- 
 rn ilia's objections on the head, in Vol. I. where Neo- 
 phitus declared himfclf fatisfied. And there is no in- 
 confiftency betwixt the author's advice in this cafe 
 given to Neophitus and the advice given in the text 
 laft cited unto the Corinthians, unreasonably and pee- w 
 vifhly demanding a proof of Chrift fpeaking in the 
 apoftlc. Whether, with ieveral judicious critics and 
 commentators we underftand that text concerning the 
 doclrine of 'faith, as if the apoftle put them to try whe- 
 ther they retained the true doclrine or not $ or which 
 is the common and (I think) the true understanding of 
 it, concerning the grace- of faith ; I fee nothing here de- 
 termining our author's opinion, as to the ufe of it ; but 
 whether he feems here to be againft felf-examination, 
 efpecially after he had urged that duty on Antinomifta, 
 and anfwered his objections againfi it, let the candid 
 reader judge. 
 \ (g) See the note on the Definition of Faith. 
 
 M The aflurance of Chrift's righteoufnefs is a direct * 
 a& of faith, apprehending imputed righteoufnefs : the 
 evidenceof our judication we new fpeak of isthe re- \ 
 flex-light, not by which we are juftifted, but by which 
 we knowthatweare juftified," Rutherford's Chr if Dying 
 and Drawing, p. 1 1 1 . " We had never a queftion with 
 Antinomians touching the firft afTurance of juftifica* i 
 tion, fuch as is proper to the light of faith. — He might ! 
 have fparcd all his arguments to prove, That we are 
 
 Volume II* I 
 
9§ ' THE MARROW OF 
 
 Neo. Sir, I know that the foundation whereon I am 
 to ground my faith remaineth fure ; and I think I have 
 already built thereon ; but yet, becaufe I conceive a 
 man may think he hath done fo, when he hath not, 
 therefore would I fain know how I may be afiured that 
 I have fo done (h) ? - 
 
 Evan. Well, now I underftand you, what you mean; 
 it feerns 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 reflecl: upon your own heart, and 
 conGder what a&ions have paiTed through there : for 
 indeed this is the benefit that a reafonable foul hath, 
 that it is able to return upon itfelf, to fee what it hath 
 done j which the foul of a beaft cannot do. Confider, 
 then, I pray you, that you have been convinced in your 
 fpirit that you are a finful man, and therefore have 
 feared the Lord's wrath and eternal damnation in hell ; 
 and you have been convinced that there is no help for 
 you at all in yourfelf, by any thing that you can do •, and 
 you heard it plainly proved, that Jefus Chrifl alone is an 
 all-fujficient Help : and that the free and full promife of 
 God in Chrift hath been made fo plain and clear to you, 
 that you had nothing to object, why Chrift did not be- 
 long to you in particular fkj . and you have perceived 
 
 firft afiured of our juftification by faith, not by good 
 works *, for we grant the arguments of one fort of aflu- 
 rance, which is properto faith •, and they prove nothing 
 againft another fort of afTurance, by figns and effects, 
 which is alfo divine," Ibid. p. no. 
 
 {h) A good reafon, why this afiurance, in or by the 
 direct: aft of faith, is to be tried by marks and figns. 
 There is certainly a perfuafion that cometb not of him 
 who called us; which obligeth men tc examine their 
 perfuafion, whether it be of the right fort or not. 
 
 (/') This is called r.flurance by a reflex-acl. 
 
 (k) In virtue of the deed of gift and grant. See the 
 note on the Definition of Faith, fig. 1. 
 
MODERN DIVINITY. £0 
 
 a williilghefs in Chrift to receive you, and to embrace 
 you as bis beloved fpoufe j and you have thereupon 
 confentcd and refolved to take Chrift, and to give your- 
 felf unto him, what fo ever betides you ; and I am per- 
 fuaded, you have thereupon felt a fecret perfuafion in 
 your heart, that God in Chrift doth bear a love to 
 you(l)s and anfwerably your heart hath been in. 
 flamed towards him in love again 1 , manifefting itfelf U\ 
 an unfeigned defire to be obedient, and fubjecl to his 
 will in all things, and never to difpleafe him in any 
 thing. Now tell me, 1 pray you (and that truly) whe- 
 ther you have not found thefe things in you, as I have 
 faid ? 
 
 Neo. Yea, indeed, I hope I have in fome meafure. 
 
 Evan* Then I tell you truly, you have a fure ground 
 to lay your believing that you have believed upon; and 
 as the apoftle John faith, Hereby you may know that you 
 are cfihe truth y and may ajfure your heart therefore before 
 God, i John iii. 19. 
 
 Neo. Surely, Sir, this I can truly fay, that hereto- 
 fore, when I have thought upon my fins, I have con- 
 ceived of God and Chrift, as of a wrathful judge that 
 would condemn all unrighteous men to eternal death; 
 and therefore, when I have thought upon the day of 
 judgment, and hell-torments, I have even trembled for 
 fear, and have as it were, even hated God. And tho* 
 I have laboured to .become righteous, that I might 
 efcape his wrath ; yet all that I did, I did it unwillingly. 
 But fmce I have heard you make it fo plain, that a (in- 
 ner that fees and feels his fins, is to conceive of God, 
 as of a merciful, loving and forgiving father in Chrift, 1 
 that hath committed all judgment to his Son, who came || 
 not to condemn men but to fave them; mcthinks 1 do |j 
 Hot now fear his wrath, but do rather apprehend his 
 love towards me: whereupon my heart is inflamed to- 
 wards him with fuchlove, that, methinks, I would will- 
 ingly do or fufFer any thing that I knew would pleafe 
 
 (/) bee Vol. L 
 
 I 2 
 
I 
 
 100 THE MARROW OF 
 
 him; and would rather chufe to fufTer any mifery, than. 
 - I would do any thing, that I knew were difpleafing to 
 him* 
 
 Evan. We read in the feventh chapter of St. Luke's 
 gofpel, that when that finful yet believing woman, did 
 roanifeft her faith in Chrift by her Jove to him, in wajh- 
 ing his feet with her tears , and wiping them with the hairs 
 ef her head, ver. 38. he faid unto Simon the Pharifee, 
 vcr. 47. lfay unto thee^ her Jin /, which are many , are Jhr- 
 given her ) for Jhe loved much : even fo may I fay unto 
 you, Nomifta, in the fame words, concerning our 
 neighbour Neophitus. And to you yourfelf, Neophi- 
 tus, I fay, as Chrift faid unto the woman, ver. 48, 50. 
 Thy fins areforgiventhee, thy faith hath faved thee s go in 
 peace. 
 
 Ant. But I pray you, Sir, is not this his reflecting 
 upon himferf, to find out a ground to lay his believing 
 that he hath believed upon, a turning back from the 
 covenant of grace to the covenant of works, and from 
 Chrift tohimfelf? 
 
 Evan. Indeed, if he fhould look upon thefe things in 
 hirnfelf and thereon conclude, that becaufe he hath done 
 this, God bath accepted of him, and juftified him, and 
 will fave him ; and fo make them the ground of his be- 
 lieving: this were to turn back from the covenant of grace 
 to the covenant of works, and from Chrift to hirnfelf. 
 But if he look upon thefe things in hirnfelf, and there- 
 upon conclude, that becaufe thefe thijigs are in his 
 heart, Chrift dwells there by faith, and therefore he is 
 accepted of God, and juftified, and fhall certainly be fa- 
 ved ; and fo make them an evidence of hisbeiieving that, 
 he hath believed ) this is neither to turn back from the 
 covenant of grace to the covenant of works, nor from 
 * C At' 9 Chrift to hirnfelf. So that thefe things 
 nil °a f Wm & * n k* s heart being the daughters of faith, 
 Chnlt let and thc cffspring of Chrift, though they 
 
 J ortn, page cannot at foft pro duce, or bring forth 
 2 3* their mother, yet may they in time of 
 
 need nourifli her*. 
 
MODERN DIVINITY. IOI 
 
 f>e£t. 14. Norn. But, I pray you, Sir, arc there not 
 other things befides thefe, that he faith he finds in him- 
 felf, that a man may look upon as evidences of hie be- 
 lieving, or (as you call them) as grounds to believe that 
 he hath believed ? 
 
 Evan. Yea, indeed, there are divers other effects of 
 faith, which if a man have in him truly, he may look 
 upon them as evidences that he hath truly believed : 
 and I will name three of them unto you ; 
 
 Whereof the firjl is, when a man truly loves the 
 word of God', and makes a right ufe of it : and this af 
 man doth, firft, when he hungers and t h i r fi. s after the 
 word, as after the food of his foul, defiring it at all 
 times, even as he doth his appointed (m) food, fob. 
 xxiii. 12. 
 
 Secondly y When he dc fires and delights to exercife 
 himielf therein day and night, that is, conftantly, Pfal. 
 i. 2, 
 
 Thirdly, When he receives the word of God as the 
 word of God, and not as the word of man(«) ; fetting his 
 heart, in the time cf hearing or reading it. as in God's 
 prefence; and being affected with it, as if the Lord him- 
 ielf ihould fpeak unto him ; being mod effected with 
 that minillry, or that portion of God's word, which 
 fheweth him his fins, andfearchetb out hismoftfecret 
 conceptions', denying his own reafon and affections; 
 yea, and his profit and pleafures, in any thing, when 
 the Lord (hall require it of him. 
 
 Fourthly, This a man doth, when he makes the word 
 of God to be his chief comfort in the time of his afflic- 
 tions; finding it, at that time, to be the main (lay and 
 folace of his heart [0). 
 
 The fecond evidence is, when a man truly loves the 
 children of God, (1 Join, v* 1. that is, all godly and re- 
 
 } (m) So the Margent reads it, 
 [ («) 1 Theff. ii. 13. 
 1 (0) Pfal. exfo. 49, 50. 
 
 13 
 
102 THE MARROW OF 
 
 ligious perfons) above all ether forts of men ; and that 
 is, when he loves them not for carnal refpe&s, but for 
 the graces of God which he feeth in them, 2 John 1, 2. 
 3 John I. And when he delights in this fociety and 
 company^ and makes them his only companions^ Pfal, 
 cxix, 63. and when his well-doing (to his power) ex- 
 tends itfelf to them, Pfal. xvi. 3. In being pitiful artd 
 tender-hearted towards them, and in gladly receiving of 
 them, and communicating to their neeefiities with a 
 ready mind, Philem. 7. 1 John iil. 17. and when he 
 hath not the glorious faith of Chrift in refpeclofperfons % 
 Jam ii. i, 2. but can make himfelf equal to them of the 
 lower fort, Rom. xii. 16. and when he loves them at 
 all times, even when they are in adverfity as poverty, 
 difgrace, ficknefs, orotherwife in mifery. 
 
 The third evidence is, when a man can truly love 
 his enemies, Matth. vi. 14. And that he doth, when he 
 can pray heartily for them, and forgive them their par- 
 ticular trefpafl'es againft him ; being more grieved for 
 that they have finned againft God, than for that they 
 have wronged him : and when he can forbear rhemj 
 and yet could be revenged of them either by bringing 
 ihame and mifery upon them, 1 Pet. iii. 9. Rom. xii* 
 14. and when he ftrives to overcome their evil with 
 goodnefs, being willing to help them, and relieve them 
 in their mifery, and do them any good in foul or body : 
 and, laftly, when he can freely and willingly acknow- 
 ledge his enemy's juft praife, even as if he were hi& 
 dearelt friend. 
 
 Sc£t. 15. Neo. But, Sir, I pray you, let me aflc you 
 one queftion more touching this point; and that is, 
 fuppofe that hereafter I fhould fee no outward eviden- 
 ces, and queftion whether I had ever any true inward c- 
 vidences, and fo whether ever I did truly believe or no, 
 what rnuft I do then ? 
 
 Evan Indeed it is p-offible you may come to fuch a 
 condition *, and therefore you do well to provide afore- 
 hand for it. Now then, if ever it ihall pleafe the Lord 
 to give you over to fuch a condition, nrft, let rnc warn 
 
MODERN DIVINITY. I03 
 
 you to take heed of forcing and containing yourfclf 
 
 to yield obedience to God's commandments, to the end 
 
 you may fo get an evidence of faith again, or a ground 
 
 to lay your believing that you have believed upon 4 « 
 
 and fo forcibly to haften your afiurance before the 
 
 time (/>) : for altho' this be not to turn quite back to the ] 
 
 covenant of works, (for that you (hall never do) yet it 
 
 is to turn afide towards that covenant, as Abraham did ; 
 
 who, after that he had long waited for the promifed 
 
 feed, though he was before juflified by believing the 
 
 free promife ; yet, for the more fpeedy fatisfying of his 
 
 faith # , he turned afide to go into Hager, # ^, p 
 
 who was (as you have heard) a type of the r 
 
 covenant of works. So that, you fee, this x / -r 
 
 . ^ 1 u . .l • u rvew Ln- 
 
 is not the right way : but the right way , , . 
 
 for you, in this cafe to get your afiurance , . ' , 
 
 flrroin »c tttVi^ki ill nfrKpr fl'. innrc foil tn ]r\r*lr P 
 
 again is, when all other things fail, to look 
 
 Queft. 
 
 to Chrift f ; that is, go to the word and jSp 
 
 promife, and leave off and ceafe a while to -L , . 
 
 reafon about the truth of your faith; and , .. A . & 
 r * l L ■«. 1: r -r Chriitian. 
 
 let your heart on work to believe, as 11 you ' 
 
 had never yet done it ; faying in your heart, "* 37* 
 Well, Satan, fuppofc my faith hath not been true hi- 
 ther to, yet now will I begin to endeavour after true 
 
 (p) This forcing one's feif to yield obedience, which 
 the author warns Christians againft, when they have 
 loit fight of their evidences, and would fain recover 
 them, is, by preying to yield obedience, without belie* 
 ving, till once by their obedience they have recovered 
 the evidence of their having faith. To advife a Chri- 
 flian to beware of taking this courfe, in this cafe, is 
 not to favour laxnefs, but to guard him againft begin- 
 ning his work at the wrong end, and fo labouring in 
 vain j for obeying, indeed, muft ft ill fpring from belie- 
 Ting*, fince without faith it is impoffible to pieafe God y 
 Heb. xi. 6. And vuhatfoever is net of faith , is fn 9 
 Rom. xiv. 23. The following advice fets the matter in 
 full light. 
 
IC4 THE MARROW OF 
 
 # p , faith * ; and therefore, O Lord, here I caft 
 
 r , " myfelf upon thy mercy afreih, for in the* 
 
 r-i_-i i r the fatherless find Mercy, Hof. xiv. 1. Thus 
 
 Child of t r l \i Z -i \ 
 
 » . . 1 lay, hold to the word ; go not away, but 
 
 ° ' keep you here -, and you (hall bring forth 
 
 r y ^ fruit with patience, xw//fo vin. 15. {q). 
 
 Seel. 16. iY^. Well, Sir, you have fully fatisfied me 
 concerning that point : but, as I remember, it follow- 
 eth in the fame verfc, know ye not your own/elves, hov* 
 that Chrijl is in you, except ye be reprobates ? 2 Cor* 
 xtii. 5. Wherefore I defire to hear how a man my know 
 that Je/its Chrijl is in him. 
 
 Evan. Why, if Chrifl: be in a man, he lives in him * r 
 as faith the apoftle, 1 liveth not, but Chrijl liveth in me* 
 
 Neo. But how then ihall a man know, that Chrift 
 lives in him ? 
 
 Evan. Why, in what man foever Chrift lives, accor- 
 ding to the raeafure of his faith, he executes his three- 
 fold ofBce in him, viz. his prophetical, prieftly, and 
 kingly, office. 
 
 Nee* I defire to hear more of this threefold office of 
 Chrift ; and therefore I pray you, Sir, tell me, firft, 
 how a man may know that Chrift executes his prophe- 
 tical office in him ? 
 
 Evan Why fo far forth as any man hears and knows 
 that there was a covenant made betwixt God and all 
 mankind in Adam ; and that it was an equal covenant (r)i 
 2nd that God's juftice mud needs enter (f) upon 
 the breach of it \ and that all mankind, for that caufe, 
 Were liable to eternal death and damnation ; fo that if 
 God had condemned all mankind, yet had it been but 
 the fentence of an equal and juft judge, feeking rather 
 the execution of his juftice, then man's ruin and de- 
 ftrudtion ; and thereupon takes it home, and applies it 
 
 (q) Namely, obedience, whereby you (hall recover 
 your evidence. 
 
 (r) See Vol. L 
 \ If) Demanding fatisfaftion. 
 
 
MODERN DIVINITY. 10J 
 
 particularly to himfelf, Job y^ 27. and fo is convinced, 
 that he is a miferab/e, l&Ji, and Velplefs man ; I fay, fo far 
 forth as a man doth this, Chrift executes his propheti- 
 cal office in him, in teaching him, and revealing unto 
 him the covenant of works. And fo far forth as any 
 msn hears and knows, that God made a covenant with 
 Abraham, and all his believing feed in J ejus Chrijl^ of- 
 fering him freely to all to whom the found of the go* 
 fpel comes, and giving him freely tp all that receive 
 him by faith; and fo justifies them, and faves them 
 eternally, and thereupon hath his heart opened to re- 
 ceive this truth, not as a man taketh an cbjeft, or a 
 theological point into his head, whereby he is only 
 made able to difcourfe -, but as an habitual and prsfli- 
 cal point, receiving it into his heart by the faith of the 
 gofpel) Philip, i. 27. And applying it to himfelf, and 
 laying his eternal Rate upon it, and fo fctting to his 
 feal, that God is true: I fay, fo far forth as a man 
 doth this, Chrift executes his prophetical office in him, 
 in teaching him, and revealing to him the covenant of 
 grace. And fo forth as any man hears and knows, 
 that this ir the wii/of God, even his fantfif cation, 1 ThefT. 
 iv. 3. and thereupon conclude*, that it is his duty to 
 endeavour alter it : I fay, fo far forth as a man doth 
 this, Chrift executes his prophetical office in him, in 
 teaching and revealing his law to him. And this I hope 
 \% fufficient for anfwer to vcur firft queftion? 
 
 Neo. I pray you, Sir, in the fecond place, tell me, 
 how a man may know that Chrift executes his priefily 
 office in him ? 
 
 Evan % Why, fo far forth as any man hears and knows, 
 that Chrift hath given himfelf as that only abfoluie and 
 perfecl facrifice for the fins of believers, Heb. ix. 26. 
 and joined them unto himfelf by faith, and himfelf 
 unto them by his Spirit, and fo made them one with 
 him ; and is now entered into heaven it/elf to appear in 
 the prefer.ee of God for them, iieb, ix. 24. and hereupon 
 is emboldened to go immediately to (/) God in prayer, 
 
 (e) i. e. Even unto. 
 
IC6 THE MARROW OF 
 
 \ as to a father, and meet him in Chrift, and prefent him 
 with Chrift himfelf, as with a facrifice without fptit 
 or blemifh : I fay, fo far forth as any man doth this, 
 Chrift executes his prieftly office in him. 
 
 Neo. But, Sir, would you hate a believer to go im- 
 mediately unto God? How then doth Chrift make in- 
 terceffion for us at God's right-hand, as the apoftle faith 
 he doth ? Rom. viii. 34. 
 
 Evan, It is true indeed, Chrift as a public perfon, 
 reprefenting ail believers, appears before God^his Fa- 
 
 - * Perkins t ^ ier# » an< i willeth according to both his 
 the natures, and defireth, as he is man, that 
 
 i p e , God would, for his fatisfa&ion's fake, 
 
 J grant unto them whatfoever they qfk accor- 
 
 ^' ^ ' ding to his ivill. But yet you mult go im- 
 
 mediately to God in prayer for all that (//). 
 
 You muft not pitch your prayers upon Chrift, and 
 terminate them there, as if he were to take them, and 
 prefent them to his father (v) ; but the very prefent- 
 
 / ing place of your prayers muft be God himfelf in 
 
 / Chrift. Neither muft you conceive, as though Chrift 
 the Son were more willing to grant ^your requeft than 
 God the Father; for whatfoever Chrift willeth, the 
 fame alfo the Father (being well pleafed with him) will- 
 eth. In Chrift, therefore, I fay, and no where elfe, 
 muft you expect to have your petitions granted; and 
 as in Chrift, and no place elfe, fo for Cbrift's fake, and 
 nothing elfe. And therefore I befeech you to be- 
 ware you forget not Chrift, when you go unto the 
 Father to beg any thing you defire, either for yourfelf 
 or others; especially when you defire to have any par- 
 don for fin, you are not to think, that when you join 
 with your prayers failing, weeping, and afflicting of 
 yourfelf, that for fo doing you {hall prevail with God 
 to hear you, and grant your petitions ; no, no, you muft 
 meet God in Chrift, and prefent him with his fuffer- 
 ings ; your eye, your mind, and all your confidence, 
 
 (?/) That is to fay. 
 
 \v) But you yourfelf were not to come near unto 
 I him, nay we mutt come auto God by Chrift, Heb. vii. 25. 
 
MODERN DIVINITY. I<>7 
 
 mull be therein ; and in that be as confident as poflible 
 you can ; yea, expoftulate the matter, as it were, 
 with God the Father, and fay, Lo ! here is the perfon 
 that hath well deferved it ; here is the perfon that wills 
 arid defires it ; in whom, thou haft faid, thou art well 
 pleafed ; yea, here is the perfon that hath paid the 
 debt, and difcharged the bond for all my fins : and 
 therefore, O Lord ! now it ftandeth with thy juftice 
 to forgive me. And thus if you do, why then you I 
 may be allured, that Chrift executes his prieftly office 
 in you. 
 
 Neo. I pray you, Sir, in the third place, (hew me, 
 how a man may know that Chrift executes his kingly 
 office in him. 
 
 Evan. Why, fo far forth as any man hears and 
 knows, that all power is given unto Chri/l y both in heaven 
 and in earthy Matth, xxviii. 18. both to vanquifh and I 
 overcome all the luits and corruptions of believers, and 
 to write his law in their hearts; and hereupon takes ' 
 occafions to go unto Chrift for the doing of both in'him^ 
 I fay, fo far forth as he doth this, why Chrift executes 
 his kingly office in him. 
 
 Neo. Why then, Sir, it feems that the place where 
 Chrift executes his kingly office, is in the hearts of 
 believers? 
 
 Evan. It is true indeed ; for Chrift's kingdom is not 
 
 temporal or fecular overthe natural lives * * r> ? 1 
 
 - \ .• .♦ c 1 l- i • Reynold 
 
 or civil negotiations ot men ; but his king- k, } 
 
 dom is fpiritual and heavenly, over the ' '. 
 
 fouls of men, to awe and over-rule the - • P* 9* 
 hearts, to captivate the affections, to bring into obedi- 
 ence the thoughts, and to fubdue and pull down ftrong 
 holds. For when out father Adam tranfgreflcd, he 
 and we, all of us, forfook God, and chofe the devil for 
 our lord and king} fo that every mother's child of us 
 are, by nature, under the government of Satan-, and 
 lie rules over us, till Chrift come into our hearts, and 
 difpoflefleth him; according to the faying of Chrift 
 himfelf, Luke xi. 21, 22. When a Jlrong man armed 
 heepeth his palace ) his goods are in peace: that is, faith 
 
108 THE MARROW OF 
 
 * Harmo- ^- a ' v * n *> Satan holdeth them that are in 
 fubje£tion to him in fuch bonds and quiet 
 J*^'-* ^' pofleffion, that he rules over them without 
 refiftance; but when Chrift comes to dwell in any 
 man's heart by faith ; according to the meafure of faith 
 he difpofleffeth him, and feats himfelf in the heart, and 
 roots out, and puils down all that withftands his go- 
 vernment there : and, as a valiant captain, he ftands 
 upon his guard, and enables the foul to gather together 
 • all its forces and powers, to rcfift and withftand all its 
 and his enemies, and fo fet itfclf in good earned againft 
 them, when they at any time offer to return again; and 
 he doth especially enable the foul to refift, and fet itfelf . 
 againft the principal enemy, even that which doth moft 
 oppofe Chrift in his government ; fo that whatfoever 
 luft or corruption is in a believer's heart or foul, as 
 mofl predominate, Chrift doth enable him to take that 
 into his mind, and to have mod revengeful thoughts a- 
 gainft it, and to make complaints to him againft it, 
 and to defire power and ftrength from him againft it ; 
 and all, becaufe it moft withftands the government of 
 Chrift, and is the ranked traitor to Chrift ; fo that lie 
 ufeth all the means he can to bring it before the judg- 
 ment feat of Chrift; and there he calls for juftice a- 
 gainft it, faying O Lord Jefus Chrift, here is a rebel 
 and a traitor, that doth withftand thy government in 
 me, wherefore, I pray thee, come and execute thy 
 kingly office in me, and fubdue it ; yea, vanqiiifh and 
 overcome it* Whereupon Chrift gives the fame anfwer 
 that- he did to the Centurion, Go thy way, and as thou 
 haji bdicved % fo be it done unto thee, Matth . viii. 13. (iv). 
 And as Chrift doth thus fupprefs all other governors 
 but himfelf in the heart of a believer, fo <4oth he razv! 
 out and deface all other laws, and writes his own there, 
 according to his promife, Jer. xxxi. 33. and makes 
 
 (w) Namely, believed the promife of fan&ification, 
 Ezeh. xxxvi. 27. Micah vii. 19. which belief brings al- 
 ; ways along with it the ufe of the means, that are of di- 
 vine inftitution, for that end. 
 
MODERN DVINITY. lop 
 
 them pliable and willing to do and fufrer his will ; and 
 that becaufe it is his will. So that the mind and will of 
 Chrift, laid down in his word, and manifefted in his 
 works, is not only the rule of a believer's ** P 
 obedience, but alfo the reafon of it ; as I ', " 
 once heard a godly minifter fay in the pul- p^ , 
 pit ; fo that he doth not only do that which ^. 
 is Chrift's will, but he doth it becaufe it is 
 his will f. 
 
 O that man which hath the law of Chrift written 
 in his heart ! according to the meafure of it, he reads, 
 he hears, he prays, he receives the facrament he keeps 
 the Lord's day holy, he exhorts, he inftru&s, he con- 
 fers, and doth all the duties that belong to him in his 
 general calling, becaufe he knows it is the mind and will 
 of Chrift he fhould do fo; yea, he patiently fufFers, and 
 willingly undergoes affli&ionsfor the caufe of Chrift, be- 
 caufe he knows it is the will of Chrift : yea, fuch a man 
 doth not only yield obedience, and perform the duties 
 of the firft table of the law, by virtue of Chrift's com- 
 mand, but of the fecond alfo. O that hufband, parent, 
 maftcr, or magiftrate ! that hath the law of Chrift writ- 
 ten in his heart \ he doth his duty to his wife, child, 
 fervant, or fubje£t, willingly and uprightly, becaufe: 
 Chrift requires it and commands it. And fo that wife, 
 child, fervant, or fubjstt, tfrat hath the law of Chrift 
 written in his or her heart, they do their duties to huf- 
 band, parent, mailer, or governor, freely and cheer- (j 
 fully, becaufe their Lord Chrift, commands it. Now •' 
 then, if you find thefe things in your heart, you may 
 conclude that Chrift rules and reigns there 3 as Lord 
 and King. 
 
 V$lume II. K 
 
110 THE MARROW OF 
 
 CHAP. IV. 
 
 Of the Heart* s bappinefs j or, Soul's reft. 
 
 < 
 
 Sett, i . A 7 * reft for the foul, til! it come to God. Se£l, 2. 
 How the foul is kept from rejl in God. Se£l. 3. God in 
 Chrift the only true refl for the foul. 
 
 Se£l 1 N Q IR > ^ c pleafed to give me leave to tell 
 O you fome part of my mind, and then 
 I will ceafe to trouble you any more at this time. 
 The truth is, I have, ever fmce 1 could remember, felt 
 a kind of reftlefs difcontentednefs in my fpirit ; and for 
 many years together, I fed myfelf with hopes of finding 
 reft and content in perfons and things here below, 
 fcarce thinking of the ftate and condition of my foul, 
 or of any condition beyond this life, until (as I told 
 you before) the Lord was pleafed to vifit me with a fit 
 of ficknefs. And then I began to bethink myfelf of 
 death, judgment, hell and heaven ; and to take care 
 and feek reft for my foul, as well as for my body: but 
 aiasi I could never find refl for it, before this day ; be- 
 caufe, indeed, I fought it not by faith, but as it were 
 by the works of the law •, or, in plain terms, becaufe I 
 fought it not in Chrift, but in myfelf. But now, I blefs 
 God, I fee that Chrift is all in all ; and therefore, by 
 the grace of God, I am refolved no longer to feek reit 
 and content, neither in any earthly thing, nor in mine 
 own righteoufnefs ; but only in the free love and favour 
 of God, as he is in his Son Jefus Chrift: and, God 
 willing, there fhall be my foul's reft. And I be feech 
 you, Sir, pray for me, that it may be f j and I have 
 dent. 
 
MODERN DIVINITY. Ill 
 
 Evan. This point, concerning the Heart's happiticfs, 
 or Soul's reji y is a point very needful for us to know ; 
 and indeed it is a point, that I have formerly thought 
 upon; and therefore, tho' my occafions do now begin 
 to call me away from you ; yet neverthelefs, fince you 
 have begun to fpeak of it, I fnall, if you pleufe, pro- 
 ceed on, if you (hall, or any of you, give occafion, and 
 as the Lord fhall enable me. 
 
 Ant. With a very good will, tSir; for indeed it is a 
 point that I much defire to hear of. 
 
 Evan. Firft, then, I would entreat you to confider 
 with me, that when God at firft gave man an elemen- 
 ti(h body (.v), he did alfo infufe into him an immortal 
 foul, of a fpiritual fubitance : and tho* he gave, his foul 
 a local being in his body, yet he gave it a fpiritual well- 
 being in himfelf 3 fo that the fout was in the body by 
 location, and at reft in God by union and communica- 
 tion : and this being of the foul in God at firft, was 
 man's true being, and his true happinefs. Now man 
 falling from God, God in his juftice left man ; fo that 
 the actual union and communion, that the foul of man 
 had with God at firft, is broken off; God and man's 
 foul are parted; and it is in a reftlefs condition. How- 
 beit the Lord, having feated in man's foul a certain 
 character of himfelf, the foul is thereby made to re- 
 afpire towards that fummum bonum, that chief good, 
 even God himfelf, and can find reft no where, till it 
 come to him ( y). 
 
 fxj n e s An elementary body, made up (as it were) 
 of the four elements, as they are called, viz. fire, air, 
 water, and earth. 
 
 (v) The foul of man hath a natural defire of happi- 
 nefs : nothing can make it happy, but what is commen- 
 furable to its defires, or capable of affording it a full fa.- 
 tisfaction. Nothing lefs than an infinite good is fuch : 
 and God himfelf only is an infinite good, in the enjoy- ; 
 racnt of which the foul can reft, as fully fatisfied, de- 
 firing no more. Now fince, by reafon of the vaft ca- 
 1U 
 
112 THE MARROW OF 
 
 Norn. But flay, Sir, I pray you; how can it be faid, 
 that man's foul doth re afpirc towards God the Crea- 
 tor, when it is evident, that every man's foul naturally 
 is bent towards the creature, to feck a reft there ? 
 
 Evan % For anfwer hereunto I pray you confider, that 
 naturally man's underftanding is dark and blind ; and 
 therefore is ignorant what his own foul doth defire and 
 flrongly afpire unto. It knoweth indeed, that there is 
 a want in the foul ; but, till it be enlightened, it know- 
 eth not what it is which the foul wanteth. For indeed 
 the cafe ftandcth with the foul, as with a child new 
 born, which child, by natural inftinft, doth gape and 
 cry for nutriment ; yea, for fuch nutriment as may a- 
 gree with its tender condition : and if the nurfe, thro' 
 negligence or ignorance, 'either give it no meat at all, 
 or elfe fuch as it is not capable of receiving, the child 
 refufeth it, and (till crieth, in ftrength of defire, after 
 
 pacity of the foul, nothing but God himfeif can indeed 
 fatisfy this its defire of happinefs, the which is fo wo- 
 ven into the very nature of the foul, that nothing but 
 the deftruftion of the very being of the foul, can re- 
 move it; it is evident, that it is impoflible the foul of 
 man can ever find true reft, until it return to God, and 
 take up its reft with him -, but mud ftill be in queft of, 
 or dsnring its chief good and happinefs, wherein it 
 may reft ; and this, in reality, is God himfeif only ; 
 tho' the practical underftanding, being blinded, knows 
 not that, and the perverfe will and affections carry a- 
 way the foul from him, feeking the defired good and 
 happinefs in other things. This is what the author 
 I calls the foul's re-afpiring towards the chief good, even 
 f God himfeif; and it is fo confident with the total depra- 
 vation of man's nature, that it will remain for ever in 
 the: damned in hell; a chief part of whofe mifcry will 
 ly in that this defire (hall ever be rampant in them, but 
 never in the leaft fatisfieri; they (hail never be freed 
 from this fcorching thirft ther*, nor yet get a drop of 
 water to cool t,he tongue. 
 
MODERN DIVINITY. 1*3 
 
 the dug. Yet doth not the child, in this eftate, know 
 by any intelluclual power and underftanding, what it- 
 felf defireth. Even fo man's poor foul doth cry to God, 
 as for its proper nourifhment (z) : but his underftand- 
 ing, like a blind ignorant nurfe, not knowing what it 
 crieth for, doth offer to the heart, a creature inftead of 
 a Creator: thus by reafon of the blindnefs of the un- 
 demanding, together \rith the corruption of the will, 
 and diforder of the afreclions, man's foul is kept by vi- 
 olence (a) from its proper centre, even God himfeif. 
 
 Seel. 2. O how many fouls are there in the world 
 that are hindered, if not quite kept, frefm reft in God, 
 by reafon that their blind underftanding doth prefent 
 unto their fenfual appetites varieties of fenfual ob* 
 je&s ! 
 
 Is there not many a luxurious perfon's foul hinder- 
 ed, if not quite kept, from true reft in God, by that 
 beauty which nature hath placed in feminine faces (£), 
 efpecially when Satan doth fecretly fugged into fuch fe- 
 minine hearts a defire of an artificial dreiTing, from the 
 head to the foot \ yea, and fometimes painting the face, 
 like their mother Jezabel i 
 
 And is there not many a voluptuous Epicure's foul 
 
 (%) Man's poor foul, before it is enlightened, natu- 
 rally cries to God, as the young ravens cry to him> Job 
 xxxviii. 41. not knowing to whom : and it cries for 
 him, as its proper nouriihment, as the new-born in- 
 fant for the breait, not knowing for what. Only it 
 feels a want, de fires fupply proper for. filling it up, and 
 czn never get kindly reft till it be fupplied accordingly, 
 that is, till it come to the enjoyment of God : then it 
 refls, as the infant fet to the full bread, I/a. lxvi. 1 1. 
 That ye may fuck, and be faiisjied with the breajls of her 
 confolaiions. 
 
 (a) Namely, violence done to its natural make and 
 eonflitution (if I may fo exprefs it) by the blindnefs, 
 corruption and diforder, that have feized its faculties. 
 {b) 1. e. Women's faces. 
 &3 
 
I T4 THE MARROW OF 
 
 hindered, if not quite kept, from reft in God, by be- 
 holding the colour, and tailing the fweetnefs of dainty 
 delicate difhes, his wine red in the cup, and his beer 
 of amber-colour in the glafs ? In the Scripture \vc 
 read of a certain man, that fared delicioufly every day y as 
 if there had been no more but one fo ill difpofed ; but 
 in our times, there are certain hundreds, both of rneH, 
 | and woman, that do not only fare delicioufly but volup- 
 tuofly twice every day, if not more. 
 
 And is there not many a proud perfon's foul hinder- 
 ed, if not quite kept, from reft in God, by the harmo- 
 nious found of popular praife which, like a load-ftone, 
 draweth the vain-glorious heart to hunt fo much the 
 more e?.gerly, to augment the echo of fuch vain windy 
 reputations ? 
 
 And is there not m?4ny a covetous perfon's foul hin- 
 • dered, if not quite kept, from reft in God, by the cry of 
 great abundance, the words of wealth, and the glory of 
 gain ? 
 
 And is there not many a mufical mind hindered, if 
 • not quite kept, from fweet comfort in God, by the har- 
 mony of artificial concord upon mufical inftruments ? 
 
 And how many perfumed fools are there in the 
 
 , world, who, by frnelh'ng their fweet apparel, and their 
 
 fweet nofe-gays, are kept from foul- fweetnefs in Chrift ? 
 
 And thus doth Satan like a cunning fifher, bait his 
 hook with a fenfual objeft, to catch men with: and 
 having gotten it into their jaws, he draweth, them up 
 and down in fenfual contentments, till he hath fo 
 drowned.them therein, that the peace and reft of their 
 fouls in God is almoft forgotten. And hence it is, that 
 the greateft p«rt of man's life, and in many their whole 
 life, is fpent in feeking fatisfa&ion to the fenfual ap- 
 petite. 
 
 Norn. Indeed, Sir, this which you have faid, we miy 
 fee truly verified in many men, who fpend their days 
 about thefe vanities, and will afford no time for religi- 
 ous exercife \ no, not upon the Lord's day, by their 
 good will. 
 
 Evan. You fay the truth : and yet let me tell you 
 
MODERN DIVINITY. IIJ 
 
 withal, that a man, by the power of natural confid- 
 ence, maybe forced to confeis, that his hopes of hap- 
 pinefs are in Gocl alone, and not in thefe things ; yea, 
 and to forfake profits and pleafures, and all fenfual ob- 
 jects, as unable to give his foul any true contentment; 
 and fall to the performances of religious exercifes, and 
 yet reR there, and never come to God for reft. Ani if 
 we confider it, either in the rude multitude of fjn- 
 fual livers, or in the more feemingly religious; we fliail 
 perceive that the religious exercifes, of men do ftrongly 
 deceive, and ftrongly delude many men of their hearts 
 happinefs in God. 
 
 For the firft fort (*), though they be fuch as make 
 their belly their bed God, and do no facrifice but to 
 Bacchus, Apollo, or Venus (d) ; though their confci. 
 ence, do accufe them, that thefe things are naught : 
 yet iii that they have the name of Christians put upon 
 them in their baptifm, and forafmuch as they do often 
 repeat the Lord's Prayer, the apoftles, Creed, and the 
 Ten Commandments ; and in that, it maybe, they have 
 lately accuftomed themfelves to go to church, to hear 
 divine fervice, and a preaching now and then; and in 
 that they have divers times received the facranient ; 
 they will not be perfuaded, but that God is well pleafci 
 with them : and a man may as well perfuade them, 
 that they are not men and women, as that they are not 
 in a good condition. 
 
 And for the fecond fort (e) that ordinarily have more 
 human wifdom, and human learning, than the former 
 fort, and feem to be more holy and devout than the 
 former fort of fenfual ignorant people ; yet how many 
 •are there of this fort, that never pafs further than the 
 outward court of bodily performances ; feeding and 
 feafting themfelves, as men in a dream ; fuppofing 
 
 (c) Nameiy, fenfual livers, who yet perform religi- 
 ous exercifes. 
 
 (d) i. e. Give up themfelves to drunkennefs, raufic, 
 and lafcivioufnefs. 
 
 (s) Namely, the more feemingly religious. 
 
Il6 THEMAHROWOF 
 
 themfelves to have all things, and yet indeed have no- 
 thing-, but only a bladder full, or rather a brain full, of 
 wind and worldly conceptions ? 
 
 Are there not forne, who give themfelves to more, 
 efpecial fearching and feeking out for knowledge in 
 Scripture-learnednefs, and clerk-like (kill, in this art, 
 and that language, till they come to be able to repeat 
 all the hiftorical places in the Bible; yea, and all thofe 
 texts of Scripture, that they conceive do make for, 
 forr.e private opinion of theirs, concerning ceremonies 
 church-government, orother fuch circumilantial points 
 of religion, touching which points they are very able 
 to reafon and difpute, and to put forth fuch curious 
 queftions, as are not eafiiy anfwered ? 
 
 Are not forne of thefe men (f) called feft-makers, 
 and begetters or devifers of new opinions in religion; 
 efpecially in the matter of worshipping God, as they ufe 
 ro call it, wherein they find a beginning, but hardly 
 an end ? For this religious knowledge is fo variable,- 
 through the multiplicity of curious wits and contenti- 
 ous fpirits, that the life of man may feem too fhort to 
 take a full view of this variety : for though all fe£ts fay, 
 they will be guided by the word'of truth, and all feem 
 to bring Scripture, which indeed is but one, as- God 
 is but one ; yet, by reafon of their feveral constructions 
 and interpretations of Scripture, and conceits of their 
 own human wifdom, they are many. 
 
 And arc there not others of this fort of men, that arc 
 ready to embrace any *w"rYe way of worfhip ; efpecially, if 
 it come under the cloak of Scripture-learning, and have 
 a (hew of truth founded upon the letter of the Bible, 
 and feem to be more zealous and devout than theirfor- 
 mer way ; efpecially, if the teacher of that new way 
 can but frame a fad and demure countenance; and, 
 with a grace, lift up his head and his eyes towards hea- 
 
 ffj viz. Of thefs fpoken of in the paragraph im- 
 mediately preceding, whom he begins to diftribute 
 here into three clarTes or forts ; all belonging to the 
 feccnd fort, to wit, the mortfeemingly religious* 
 
 I 
 
MODERN DIVINITY. 117 
 
 ven, with fome ftr©ng grone, in clearing of his newly 
 conceived opinion ; and that he frequently ufe this 
 phrafe of the glory of God / O then, thefe men are by, 
 and by, of another opinion ! fuppofing to themfelves, 
 that God had made known fome farther truth to them : 
 for, by reafon of the blindnefs of their underftanding, 
 they arc not able to reach any fupernatural truth •, al- 
 though they do, by literal learning, and clerk-like cun- 
 ning, dive never fo deep into the Scriptures : and there. 
 fore, they are ready to entertain any form of religious 
 exercifes, as fhall be fuggefted unto them. 
 
 And are there not a third fort, much like to thefe 
 men, that are excefiive and mutable in the performance 
 of religious exercifes? Surely St Paul did perceive that 
 this wis the very God of fome men in his time ; and 
 therefore hewilleth Timothy to inftrudl others, That 
 lodily exercifes profiteth little, or, as fome read, it nothing 
 at ail: and doth oppofc thereunto godlinefs as being a- 
 nother thing than bodily exercife, and faith, That it is 
 profitable, &c. 
 
 And do not you think that there are fome men, at this 
 day, that know none oth?r good, than bodily exercife, 
 andean hardly ^iAinguifli betwixt it and godlinefs? 
 Now thefe bodily exercifes are mutable and variable, 
 according to their conceits and opinions: for all fetls 
 have their fevcral fervices, (as they call them) yet all 
 bodily, and for the moll part, only bodily, the which they 
 perform to eftablifh a reft to their fouls, becaufe they 
 want reft in God. And hence it is, that their peace 
 and reft is up and down, according to their working 
 better or worfe. So many chapters muft be read ; and 
 fo many fermons mull be heard ; and fo many times 
 they muft pray in one day ; and fo many days in the 
 week, pi: in the year, they mult fall, &c. or clfe their 
 fouls can have no reft. But miftake me not, I pray, 
 in imagining, that I fpeak againft the doing of thefe 
 things -, for I do them ail myfelf : but againft refting 
 in the doing of them, the which I defire not to do 
 
 And thus you fee that man's blind undsrftantling doth 
 not only prefent unto the fenfual appetite fcafual ob- 
 
I I S THE MARROW OF 
 
 . 
 
 I je£ts,but alfo to the rational appetite, rational obje£b : 
 fo that man's poor foul is not only kept from reft in 
 God, by means of fenfuality but alfo by means of for- 
 mality. If Satan cannot keep us from reft in God, by 
 feeding our fenfes with our mother Eve's apple j than 
 he attempts to do it, by blinding our eyes an d f° hin- 
 dering us from feeking the paths of the gofpel. If he 
 cannot keep us in Egypt, by \\\z jleftj-pots of fenfuality ; 
 then will he make us wander in the wildernefs of reli- 
 gious and rational formality. So that if he cannot hin- 
 der us more grofly, then he attempts to do it more 
 clofly. 
 
 Norn, But, Sir, I am perfuaded that there be many 
 men, that are fo religioufly exercifed, and do perform 
 fuch duties, as you have mentioned j and yet reft not in 
 them but in God. 
 
 Evan. Queftionlefs there be fome Chritlians that 
 look upon iuch exercifes as means ordained of God 
 both to beget and increafe faith, and all other graces 
 of his Spirit, in the hearts of his people ; and therefore, 
 to the intent that their faith and love, and other gra- 
 ces, may inereafs, they are careful to wait upon God, 
 in taking all convenient opportunities to exercife them* 
 felves therein ; and yet have their foul's reft in God, 
 and not in fuch exercifes. 
 
 But alas ! I fear the number of fuch men are very 
 few, in comparifon of them that do otherwife. For 
 do not the moft part of men, that are fo religioufly ex- 
 ercifed, rather conceive, that as they have offended and 
 difpleafed God, by their former difobedience \ fo they 
 mull pacify and appeafe him, by their future obedience? 
 And therefore they are careful to exercife themfelves 
 in this way of duty, and that way of worfhip, and all 
 to that end : yea, and they conceiving that they have 
 corrupted, and defiled and polluted themfelves, by their 
 falling into fin, they muft alfo purge, cleanfe and purify 
 themfelves, rifing out of fin, and walking in new obe- 
 dience (g): and io all the good they do, and all the evil 
 
 (sJ Neglecting to walb, by faith, in the blood of 
 
MODERN DIVINITY. Up 
 
 they efchew, is to pacify God, and appeafc their own 
 conferences. And if they feek reft to their fouls this 
 way, why it is the way of the covenant of works, where 
 they fhall never be able to reach God: nay, it is the 
 way to-come to God out of Chrift : where they (hall ne- 
 ver be able to come near him, he being a confumingfire* 
 
 Norn. But, Sir, I pray you, would you not have our 
 fenfes to be any longer exercifed about any of their ob- 
 jects? would you have us no longer to take comfort in 
 the good things of this life ? 
 
 Evan* I pray you, do not miftake me : I do not fpeak 
 as though I would have you Stoically to refufe the law- 
 ful ufe of any of the Lord's good creatures, which he 
 fhall be pleafed to afford you ; neither do I prohibit you 
 from all comfort therein But this is it which I do de- 
 fire, to wit, that you would endeavour to attain to fuch 
 a peace, reft and content in God, as he is in Chriit ; 
 that the violent cry of your heart may be reftrained, 
 and that your appetites may not be fo forcible, nor fo 
 unruly, as they are naturally, but that the unrulinefs 
 thereof may be brought unto a very comely decorum 
 and order : fo that your fenfual appetites may, with 
 much more eafinefs and contentednefs, be denied the 
 objects of their defires ; yea, and contented (if occafion 
 be) with that which is mod repugnantto them as, with 
 hunger, cold, nakednefs, yea and with death itfelf. 
 For fuch is the wonderful working of the heart's quiet 
 and reft in God, that although a man's fenfes be il ill 
 exercifed in, and upon, their proper objects yet may 
 it be truly faid, that fuch a man's life is not fenfual. 
 For indeed his heart taketh little contentment in any 
 fuch exercifes ; it being for the moll part exercifed in 
 a more tranfeendent communion with God, as he is in 
 
 Chrift, the Fountain opened for Jin , and for uncleannefs^ 
 Zech. xiii. 1. %he blood of fefus Chri/l, his Son^cleanfeth 
 us from all fin y \ John i. 17. How much morefhall the 
 blood of Chri/l — purge your confeience from dead works? 
 Heb. ix. 14. Purifying their hearts by faith, Adts xv. 9. t 
 
 \ 
 
120 THE MARROW OF 
 
 Chrift. So that indeed the man that hath this peace 
 and reft in God may be truly faid to ufe this world as 
 though he ufed it not, in that he receiveth no cordial con- 
 tentment from any fenfual cxercife whatfoever, and 
 that becaufe his heart is withdrawn from them. 
 Which withdrawing of the heart is not unaptly point- 
 ed at, in the fpeech of the fpoufe, Cant. v. 2. lfleep % 
 faith (he, but my heart vualeth. Even fo may it be faid, 
 that fuch a man, he is fleeping, looking, hearing, tail- 
 ing, fmeiling, eating, drinking, feafting, Z*fc. but his 
 heart is withdrawn from the creature, and rejoicing in 
 God his Saviour, and his foul it magnifying his Lord ; 
 fo that, in the midft of all fenfual delights, his heart 
 fecrctly faith, Ay, but my happinefs is not here. 
 
 Nom. But, Sir, I pray you, why do you call rational 
 and religious exercifes a wildernefs ? 
 
 Evan. For two reafons : frfl y Becaufe that as the 
 children of Ifrael, when they were got out of Egypt, 
 did yet wander many years in the wildernefs, before 
 they came into the land of Canaan ; even fo do many 
 men wander long in rational and religious exercifes, 
 after they have left a fenfual life, before they come 
 to reft in God, whereof the land of Canaan w r as 
 type (/;). 
 
 Secondly, Becaufe, as in a wildernefs men often lofe 
 themfelves, and can find no way out; but fuppofing 
 (after long travel)^ that they arc near the place whither 
 they would go, are in truth farther off; even fo fareth 
 it with many, yea, with all fuch as A^alk in the way of 
 reafon (i) ; they lofe themfelves in the woods and 
 
 (h) Such a w r anderer our author himfelf had been, 
 for a dozen of years, fee his Preface, p. 4. and com- 
 pare that heavy word, Eccl. x. 15. The labour of the 
 foolifh wearieth every one of them , becaufe he knoweth not 
 how to go to the city. 
 
 (f) viz. Of reafon, as the judge and rule in religion. 
 The holy Scripture is the rule, and the fpirit of God 
 therein (peaking is the judge : it is the bufinefs of our 
 
MODERN DIVINITY, IZt 
 
 buOies of their works and doings ; fo that the longer 
 thsy travel, the further they are from God and true 
 reft in him. 
 
 No'm. But, Sir, you know, that the Lord hath en- 
 dowed us with reasonable fouls; would you not then 
 have us to make ufe of our reafon ? 
 
 Evan. I pray you,jdo not miftake me : I do not con- 
 temn nor difpife the ufe of reafon ; only I would not 
 have you to eftablifli it to (k) the chief good ; but I 
 would ha v T e you to keep it under; fo that if, with 
 Hagar, it attempt to bear rule, and lord it over your ! 
 faith, then would I have you, in the wifdom of God, 
 like Sarah, to cart it out from having dominion. In 
 few words, I would have you more drong in defire f 
 than curious in fpeculation ; and to long more to feel 
 communion with God, than to be able to difpute of the 
 genus or fpecies of any queftion, either human or di- 
 vine ; and prefs hard to know God by powerful expe- • 
 rience. And though your knowledge be great, and 
 your obedience furpamng many; yet would I have you 
 to be truly nullified, annihilated, and made nothing, 
 and become fools in all fleihly wifdom ; and glory in 
 nothing, but only in the Lord {/). And I would have 
 you, with the eye of faith, fweetly to behold all things 
 extracted cut of one thing ; and in one to fee 2II (m). 
 In a wcrd, I would have in you a mod profound file nee, 
 contemning all curious queftions and difcourfes , and 
 to ponder much in your heart, but prat little with your 
 tongue. Sefwift to hear, hxxtfiow to /peak, and flow to 
 wrath, as the apoftle Jaries advifeth you, Jam* i. 19. 
 
 reafon to difcern what they teach, and to fubmit there- f 
 to, without referve. 
 
 (k) i. e For, or to be. 
 
 (/) 2 Cor. xii. n. Though I be nothing. 1 Cor. in. iS. 
 Let him become a fool, that he may be wife. Chap, i. 31. 
 He that glorieth, let him glory in the Lord. 
 
 (w) According to that faying of our Lord, fliat/i. 
 MX. 17. Ther? is rfont $*>d but one } that is God. 
 Velum e II. L 
 
122 THE MARROW OF 
 
 ' and by this means will your reafon be fubdued, and be- 
 come one with your faith ; for then is resfon one with 
 faith, when it is fubjugated unto faith ; and then will 
 reafon keep its true lifts and limits, and you will be- 
 come ten times more reafonable than you were before. 
 So that I hope you now fee, that the heart's farewel 
 from the fenfual and rational life is not to be confuler- 
 ed abfoiutely, but refpedtively ; it doth not confift in 
 a going out of either, but in a right ufe of both. 
 
 Se&. 3. Nom. Then, Sir, it feemeth to me, that God 
 in Chriit, apprehended by faith, is the only true reft 
 for man's foul. 
 
 Evan. There is the true reft indeed ; there is the reft, 
 which David invites his foul unto, . when he faith, 
 Return unto thy reft, my foul ! for the Lord hath dealt 
 bountifully with thee, Pfal. cxvi. 7. For we which have 
 believed, faith the author to the Hebrews, have entered 
 into his reft («), Heb. iv. 3, And, Come unto me, frith 
 Chrift, all ye that labour, and are heavy laden , and I will 
 give you rej}> Matth. xi. 28. (0), And truly, my neigh- 
 
 (n) Do enter into reft, or that reft, to wit., his re/I. 
 ver, 1 . He means, that we even now enter into reii by 
 faith. Compare ver. 10, 
 
 {0) This is one of the moft folemn gofpel-offers to be 
 found in all the New Teftament: and our author feems 
 here to point, what I conceive to be, the true and ge- 
 nuine fenfe of it. The words, labour, and heavy laden % 
 do not refuidt the imitation and offer to fuch as are 
 fenHble of their .fins,, rind longing to be rid of them, 
 tho' indeed none but fuch will really accept^ but they 
 denote the re(liei3acis of the finful ioulof man; 2 qua- 
 lification (if it is fo called) to be found in ail that are 
 out of Chriit, whether they have, or have not, any no- 
 table law work on their confcicnccs. 
 
 1 fay notable, to diilinguilh it from that which is corn- 
 men 10 all m^n, even to kt 1 Rem. xi. 15. Our 
 father Adam led his whole family "away out cf their 
 
MODERN DIVINITY. 123 
 
 bcurs and friends, believe it, we fhall never find a 
 heart's happinefs, and true foul's red, until we find it 
 here. For howfoever a man may think, if he had this 
 man's wit, and that man's wealth •, this man's honour, 
 and that man's pleafure ; this wife, or that hufband; 
 fuch children, and fuch fervants ; his heart would be 
 
 refc in God ; and fo left them with a confeience full of 
 guilt, and a heart full of unfatisfied defires. Hence 
 his children foon find themfelves like the horfe-lecch, ha- 
 ving two daughters, crying) Give give ; namely, a reftlefs 
 confeience, and a reftlefs heart : and to each of thefe, 
 the poor foul muft needs fay, as Naomi faid to Ruth, 
 My daughter, pall 1 not feek njl for thee ? fo the blind- 
 ed foul fails a labouring for reft to s them. And it la- 
 bours in the barren region of the fiery law for a reft 
 to the confeience, and in the empty creation, for a reft 
 to the heart : but, after all, the confeience is ftill heavy 
 laden with guilt, whether it has any lively feelingthere- 
 of, or not ; and the heart is ftill under a load of unfa- 
 tisfied defires: fo neither the one nor the other can find 
 reft indeed This is the natural cafe of all men. And 
 to fouls thus labouring, and laden, Jefus Chrift here 
 calls, that they may come to him, and he will give them 
 rejl ; namely, a reft for their confeiences, under the 
 covert of his blood ; and a reft to their hearts, in the 
 enjoyment of God through him. * 
 
 This is moft agreeable to the Scripture phrafeology, 
 EccL x. 15. The labour of the foolijh wearieth every one 
 of them } becaufe he hncweth not how to go to the city. Hab. 
 i i 13. The people jh all labour in the very fire , and the people 
 Jfjall weary then:/ elves for very vanity. Ifa. lv. 2* Where- 
 fore do yefpend — your labour for that which fatisfieih not? 
 The prophet laments over a people more infenfible than 
 the ox or the afs, faying, Ah, fitful nation ! a people laden 
 with iniquity 1 lfa. i. 3, 4. And the apoftle fpeaks of filly / 
 women laden withfitis, ied away with divers lufs, ever 
 learning) ana never able to come to the knowledge cf the \ 
 truth, 2 Tim. iii. 6, 7. 
 
 Lz 
 
124 THS MARROW OF 
 
 
 fatisfied, and his foul would be contented : yet which 
 of us hath not, by our own experience, found the 
 contrary? For, not long after that v. r e have obtain- 
 ed the thing we did fo much defire, and wherein we 
 promifed ourfeivos fo much happincfa, red, and con- 
 tent, we have found nothing but vanity and emptinefs 
 in it. Let a man but deal plainly writh his own heart, 
 and he (hall find, that, notwithstanding he hath many 
 things, yet there is ever one thing wanting : for indeed 
 inan's foul cannot be fatisfied with any creature, no 
 not with a world of creatures. And the reafon is, be- 
 caufe the defires of man's foul are infinite, according 
 to that infinite goodnefs, which it once loft in lofing 
 t God. Yea, and man's foul is a fpirit ; and therefore 
 cannot communicate with any corporal thing: fo that 
 all creatures, not being that infinite and fpiritual ful- 
 nefs, which our hearts have loft, and towards the which 
 they do ftill re-afpirc \ they cannot give it full content- 
 ment. 
 
 Nay, let me fay more ; howfoever a man may, in the 
 tnidft of his fenfual fulnefs, be convinced in his con- 
 science, 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 feek peace and reft to his foul (/>) \ 
 yet this being in the way of works, it is impofiible that 
 he fliould find it ; for his confeience will ever be ac- 
 cufing 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 perfor- 
 mance of this duty he was remifs, and in that duty very 
 defective : and many fuch ways will his foul be dif- 
 quieted. 
 
 But when a man once comes to believe, that all his 
 fins, both paft, prefent and to come, are freely and 
 fuUy pardoned (jr), and God in Chrift gracioufly re- 
 conciled unto him ; the Lord doth hereupon fo reveal 
 
 (/>) There. 
 
 (q) Namely, in refpeel of the guilt of eternal wratli. 
 
MODEkN DIVINITY. 12 S 
 
 his fatherly face unto him in Chrift, and fo make known 
 that incredible union betwixt him and the believing 
 foul, that his heart becomes quietly contented in God, 
 fcrho is the proper dement or its being ; for hereupon 
 there comes into the foul fuch peace, flowing from the 
 God of pe^ce, that it fills the emptinefs of the foul 
 with trus fulnefr, in the fulnefs of God •, fo that now 
 the heart ceafeth to moleft the underftanding and 
 reafon, in feeking either variety of objects, craugmen- 
 tation of degrees, in any comptehenfible thing - r and 
 that tacaufe the reftlefs longing of the mind which did 
 before caufe unquietnefs, and diforder, both in the va- 
 riety of mental projects, and alfo in the fenfual and 
 beaftly exercifes of the corporal and external members, 
 is fatished and truly % quieted. For when a m?.n's heart 
 is at peace in God, and is become truly full, in that 
 peace and joy paiLng underfta^iding ; then the devil 
 hath not that hope to prevail againft his foul, as he had 
 before ; he knows right well, that it is in vain to bait 
 his hook with profits, pleafures, honour, or any other 
 fuch liice feermng good, to catch fuch a foul, that is 
 thus at quiet in God ; for he hath all fulnefs in God, 
 and what can be added to fulnefs, but it runneth over? 
 Indeed empty hearts, like empty hegfneads, are fit to 
 receive any matter which fhaii be put into them ; hut 
 the heart of the believer, being filled with joy and peace 
 in believing, doth abhor ail fuch bafe allurements-, 
 for that it hath no room in itfeit to receive any fuch 
 ftfeming contentments. So that, to fpeak as the truth 
 is, there is nothing that doth truly and unfeignedly root 
 wickednefs out of the heart of man, but only the true 
 tranquillity of the mind, or the reft of the foul in God, 
 And, to fay as the thing is, this is fuch a peace, and 
 fuch a reft to the creature in* the Creator, that, accor- 
 ding to the meafure of its eftablrflrment by faiih, no 
 created comprehenfible thing can either add to it, or 
 detract from, it ; the encreafe of a kingdom cannot 
 augment it, the greateft loffes ?.nA crofles in worldly 
 things cannot dimimfh-ir; a believer's good works do 
 ^3 
 
J20 THE MARROW OF 
 
 all flow from ir, and ought not to return to ir (V) ; new 
 ther ought human frailties to moleft it (/). How- 
 ,ever, this is moil certain, neither fin nor Satan, law nor 
 ^confcience, hell nor grave, can quite extinguish it : for 
 it is the Lord alone that gives and mantains it ; ivhoni 
 have 1 in heaven but thee P (faid David) and there is none, 
 upon earth that I dftre befdes thee, Pfal. lxxiii. 25. It is 
 the pleafantface of God inChrift that puts gladnefs inia 
 his heart, Pfal. iv. 7. and when that face is hid, then 
 he is troubled, Pfal. xxx. 7. But to fpeak irore plainly, 
 though the peace and joy of true believers may be ex- 
 tenuated or diminifhed, yet doth the teftimony of their 
 being in nature (t) remain fo ftrong, that they could 
 fcill to fay, yen, even when they have felt God to be 
 withdrawing himfelf from them, My God! my God ! why 
 ha/} thou for/a hen meP Pfal. xxii. 1. yea, and in the night 
 of God's abfence to remain confident, that though for- 
 rovv be over night, yet joy will come in the morning, Pfal. 
 xxx. 5. nay, cho' the Lord mould feem to kill them 
 with unkindnefs, yet will they put their truji in him, Job. 
 xiii. 15. knowing that for all this their Redeemer liveth, 
 Job >:ix. 25. fo ftrong is thejjy cf their Lord, Neh. viii. 
 10. Thefe are the people that are kept in perfe3 peace, 
 becaufe their minds are Jlayed in the Lord, Ifa. xxA'i. 3. 
 
 (r) Namely, to be any part of the fountain of it, for 
 the time to come; as the rivers return unto the fea, 
 whence they came, making a part of the ftore for their 
 own freih fupply : nay, it is the Lord alone that gives 
 and maintains it, as our author afterwards expreffeth it. 
 
 (/) For thefe we are never free from in this life. 
 And true repentance, and gofpel- mourning for fin, are 
 fo cbnfiftent with it, that they flow from it, according 
 to the meafure thereof, Pfal. lxv. 3. Iniquities prevail 
 cgaivjl me : as for dur iranfgrejfcus, thou fi alt purge them 
 owpy. Zech« xii. 10, They fball look upon me, whom they 
 have pierced, a fid thcyfhaU mourn. 
 
 (/) i. e. The evidence, that they {viz. the peace and 
 joy cf believers) are Hill in being, (in rerum natures) and 
 not quite extintt, 
 
MODERN DIVINITY. 1 27 
 
 Wherefore, my dear frieruis and loving neighbours, 
 I befeech you take heed of deeming any eft ate hnppy, 
 until you come to find this true peace and relt to your 
 fouls in God: (), beware leit any of you do content 
 yourfelves with a peace rather of fpeculation than of I 
 power! O be not Satisfied with fuch a peace asconlift- 
 eth either in the ac~l of oblivion, or neglect of exami- 
 nation ! nor yet in any brain-fick fuppofition of know- 
 ledge, theological or divine ; and fo frame rationr.l con- 
 clufions, to protract time, and ftill the cries of an ac- 
 cufing confeience. But let your hearts take their lad 
 farewel of falfe felicities; wherewith they have been, 
 all of them, more or lefs, detained, and kept from their 
 true reft. O be ftrong in refolution ! and bid them all 
 farewel : for what have your fouls to do any longer a- 
 mong thefe grofs, thick and bodily things here below, 
 that yen fhouki fet your love upon them, or feek happi- 
 nefs in them ? your fouls are of a higher and purer na- 
 ture; and therefore their well-being muil be fought, in 
 fomething that is higher and purer than they, even in 
 God, himfelf. 
 
 True it is, that we are all of us, indeed, too unclean 
 to touch God in immediate unity : but yet there is a 
 pure counter-part of our natures fuj, and that pure 
 humanity is immediately * knit to the pu- # tj , r ? 
 relt deity : and by that immediate union, ^ T ° u e s 
 you may come to a mediate union ; for the »./ L ! Ga 
 Deity, and that humanity being united, a ^ na g e * 
 make one Saviour, head and hufband of "' ' 9' 
 fouls. And fo you being married to him, that is God; 
 in him, you come alfo to be one with God: he one 
 by a perfonal union, and you one by a myflical. Clear 
 up then your eye, and fix it on him, as on the fairefl: 
 of men, the perfection of fpiritual beauty, the trea- 
 fure of heavenly joy, the true object of moll fervent 
 ]o\c. Let your fpirits look, and long, and feek, after 
 
 (u) viz. The pure and fpotlefs human nature of 
 Chriit. 
 
128 THE MARROW OF 
 
 this Lord; let your fouls cleave to him, let them hang 
 about him, and never leave him, till he be brought in- 
 to the chambers of your fouls; yea tell him reloiutely, 
 you will not leave him, till you hear his voice in your 
 fouls, faying, My well-beloved is mine , and I am his ; 
 yea, and tell him, you zxzjick of lave. Let your fouls 
 i*o, as it were, out of your bodies and out of the world, 
 by heavenly contemplations; and treading upon the 
 earth, with the bottom of your feet, ftreteh your fouls 
 up, to look over the world, into that upper world, 
 where her fvj Treafure is, and where her Beloved 
 dvrelleth. 
 
 And when any of your fouls (hall thus forget her. 
 own people, and her father's houfe ; Chrift her Kirigjhalt 
 Jo dfire her beauty, Ffal xlv. 10, 1 1, and be fo much in 
 love with her, that like a load (lone, this love of his (hall 
 draw the foul in pure defire to him again ; and then, 
 As the hart panitth after the rivers of water, fo "will your 
 foul pant after God, Pfal. xlii. r. 
 
 And then, according to the meafure of your faith, 
 your fouls fliall come to have a real reft in God, and be 
 filled with joy unfpeakable and glorious. 
 
 Wherefore, I befeech you, fet your mouths to this 
 fountain Chrift, ana 1 fo (hall your fouls be filled with 
 the water of life, with the oil of gladnefs, and with the 
 new wine of the kingdom of God; from him you fhall 
 » have weighty joys, fweet embracements, and ravifhing 
 confolatione. And how can it be otherwife, when 
 your fouls (nail really communicate with God, and by 
 faith have a true taite, and by the Spirit have a fure 
 earned, of all heavenly preferments; having, as it were, 
 one foot in heaven, whilft you live upon earth ? O 
 then, what aneuchariftical love (w) will arife from your 
 thankful heart's extending itfelf fir it towards God, and 
 then towards man for God's fake ! and then, according 
 
 ( v) Your foul's 
 « ( ^ } A love of thankfgiving, bearing thankiulnefs 
 I in its nature. 
 
MODERN DIVINITY. 129 
 
 to the meafure of your faith, will be your willing obe- 
 dience to God, and alio to man for God's fake : for 
 obedience being the kindly fruit of love, a loving foul 
 bringing forth this fruit, as kindly as a good tree bring- 
 eth forth her fruit: for the foul, having tatted Chrift 
 in a heavenly communion, fo loves him, that to pleafe 
 him is a pleafure and delight to herfelf : and the more 
 Chrift Jefus comes into the foul by his Spirit, the more 
 fpiritual he makes her ; and turns her will into his 
 will, making her of one heart, mind and will, with him. 
 So that for a Conclufion this I fay, That if the ever- 
 lafting love of God in Jefus Chrift be truly made 
 known to your fouls, according to the meafure thereof, 
 you (hall have no need to frame and force yourfelves 
 to love and do good works •, for your foul will ever 
 ftand bound (x) to love God, and to keep his com- 
 mandments, and it will be your meat and drink to do 
 his will. And truly this love of God will cut down 
 felf-love, and the love of the world : for the fweetnefs 
 of Chrift's Spirit will turn the fweetnefs of the flefh in- 
 to bitternefs, and the fweetnefs of the world into con- 
 tempt. And if you can behold Chrift with open face, 
 you (hall fee and feel things unutterable ; and be chan- 
 ged from beauty to beauty, from glory to glory, by the 
 Spirit of this Lord ; and fo be happy in this life, in your 
 union with happinefs, 3nd happy hereafter, in the full 
 fruition of happinefs (y) : whither the Lord jefus 
 Chrift bring us all in his due time. Amen. 
 
 (*) Or conftrained by the force of that love. 
 [y) i. e. Of God himfelf in Chrift. 
 
THE 
 
 CONCLUSION 
 
 TO PART I. 
 
 SiND new, brethren , I commend you to God and to the 
 word of his grace, which is able to build you up, and to give 
 you an inheritance among all them which are fanclified, 
 A<fl$ xx. 32. 
 
 Neo> Well, Sir, at this time I will fay no more, but 
 that it was a happy hour wherein I came to yoUj, and 
 a happy conference that we have had together. Sure- 
 ly, Sir, I never knew Chrift before this day. () what 
 caufe 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 3 and fo befeeching you to pray the Lord to 
 increafe my faith, and to help my unbelief, I humbly 
 take my leave of you, praying tie God of love and peace 
 with you* 
 
 Njm. And truly, Sir, I do believe that I have caufe 
 
THE CONCLUSION. I3I 
 
 to fpeak as much in that cafe as he hath ; for though I 
 have DUtfiript him in knowledge, and it may be alio in 
 itricl walking, yet do I now fee, that my aclions were 
 neither from a right principle, nor to a right end •, and 
 therefore have 1 been in no better condition than he. 
 And truly, Sir, I mull needs confefs, I never heard fo 
 much of Chriit and the covenant of grace, as I have 
 done this day (2). The Lord make it profitable to me : 
 and I befeech 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 
 fhould : but, God willing, I fhall hereafter (if the Lord 
 prolong my days) be more careful how I lead my life, 
 feeing the i en Commandments are the law of Chrift ; 
 and I befeech you, Sir, remember me in your prayers. 
 And fo with many thanks to you for your pains, I take 
 my le-'ve of you, befeeching the grace of our Lord Je- 
 fus Chrijl to be with your fpirit . Amen, 
 
 Evan. New the very God of peace , that brought again 
 from the dead our Lord Jtfus, that great Shepherd of the 
 fheep) thro ih? blood of the everlafling covenant , make you 
 perfcl in every good s wcrk i t9 do his will) working in you 
 that which is well-pleafing'vi his fight, thro 9 Jefus Chriff; 
 to whom be glory for ever and ever* Amen. Heb. xiii. 
 20, it. John viii. 36. If the Son make you free, you fhall 
 he free indeed. Gal. v, 1 . Stand f aft therefore in the li- 
 berty where with Chrift hath made us free. Ver. 13. Only 
 life not your liberty for an occafton to the fejh, but by love 
 ferve one another. Chap. vi. 16. And as many as walk 
 according to this rule, peace be upon them y and mercy, and 
 upon the If reel of God. Matth. xi. 25. 1 thank tl:ee % O 
 Father/ Lord of heaven and earth, becaufe thou hajj hid 
 
 (z) This is here fitly put into the mouth of Nomiila, 
 the prevailing of legal principle? and practices among 
 pfofeflors being much owing to legal preaching*, the 
 fuccefs whereof is not be wondered at, fmce it is a row- 
 ing with the dream of nature. 
 
I32 THE CONCLUSION, 
 
 thefe things from the wife and prudent, and hafl revealed 
 them to babes. 1 Cor. xv, 10. / laboured more abundantly 
 than they all , set not I, but the grace of God that ivas 
 ivith me. Pfal. xxxvi. 11. Let not the foot of pride come 
 againfi me. 
 
 END OF PART FIRST. 
 
THE 
 
 M A R R O W 
 
 O F 
 M O D E R N D I V I N I T Y. 
 
 PART SECOND, &c. 
 
 I TIM. i. 8. We knoiu that the Law is good if a wan uje 
 it lawfully. 
 
 Volume II. M 
 
RECOMMENDATION. 
 
 THE Marrow of the fccond bone is like that of 
 the firji 9 fweet and good. The Commandments 
 of God are Marrow to the faints, as well as 
 the promifer ; and they jhall never tafie the 
 Marrow of the promije who diftajie the 
 Commandments. This little Treat ife breaketh 
 the bone, the hard part of the Command- 
 meats by a plain expoftion, that fo all, even 
 babes in Chrifl, yea, Juch as are yet out of 
 Chrijl, may fuck out and feed upon the Mar- 
 row by profitable meditation. 
 
 Sept. 6, 1648, 
 
 JOS* CARYL* 
 
 Ma 
 
TO THE RIGHT HON. 
 
 JOHN WARN E R, 
 
 Ltrd Mayor of the mojl renowned city of London. 
 
 fi.F. wijhetha mojl plentiful increafc of fpi ritual wlfdom, 
 and all necejfary graces for the dif charge of his duty, to 
 the glory of 'God \ and the good of his people. 
 
 RIGHT HONOURABLE, 
 
 The rod of God's judgments Hath been now long 
 upon us, which we by our manifold fins have 
 procured, according as it is faid concerning Jerufalem, 
 Jer. iv. 1 8. Thy way and thy doings have procured thefs. 
 things unto thee. And have we any juit ground to hope, 
 that till the caufe be taken away, the effect will ceafe ? 
 Can we expect that the Lord will turn away his judg- 
 ments, till we turn away from our fins ? Andean we turn 
 away from our fins before we know them ? And can we 
 come to know our fins any otherwife than by the law ? 
 Doth not one apoftle fay, thaty//* is the tranfgreffion of 
 the law, i John lit. 4. And doth not another apoitle 
 therefore fay, that by the law is the knowledge offir, % 
 Rom. iii. 20, Surely then, a treatife, wherein is (hewed 
 what is required, and what is forbidden in every com- 
 mandment of the law, and fo confequentiy what is Ettj 
 mult needs be for this caufe very feafonable. But yet, 
 alas ! fuch is the power of fin r and the dominion of Sa- 
 tan in many mens hearts, that altho' there be never fo 
 many treatifes written, nor never fo many fermons 
 preached upon this fubjeel:, yet do they either remain 
 wilfully ignorant of their fins, or eHe though they know 
 them, yet will they not forgo them, but rather chufe 
 wilfully co wallow on in the mire of iniquity - 9 fo fweet 
 and dear are their fins unto them. But what then, mult 
 M 3 
 
CXXXV111 THE EPISTLE DEDICATORY. 
 
 J 
 
 they be differed 10 ro go on without reftrairit? No, 
 
 Gcd forbid. Such perfons as the law and love of God 
 will rot conftrain, fuch mull the execution of juftice 
 reftrain ; upon fuch mud the penalty of the laws of 
 the land, (being grounded upon God's laws) be by the 
 civil ma^iftrate infiicled. And for this caufe is it that 
 the King is required, When he ftttefh upon the throve of 
 his kingdom, to wi iie him a copy of the law of Gcd in a book, 
 Deut. xvii. 18. And for this caufe it is that the civil 
 roagiftrate is called the keeper of both tsbles ; »for faith 
 Luther (*)-, God hath ordained magiftrates, and other 
 fuperiors, and appointed laws, bounds, and all civil or- 
 dinances, that if they can do no more, yet at lead they 
 may bind the devil's hands, that he rage not in his 
 bond-flaves after his own luft. And hence it is, that 
 the apoiile, fpeaking of the civil magiftrate, faith, If 
 thou do that which is evil, be afraid, for he beareth not the 
 f word in vain 7 Rem. xiii. 14. "Wherefore, right hon- 
 ourable, Gcd having called ycu to wield the Iword of 
 authority in the mod famous city of this kingdom, I a. 
 poor inhabitant thereof, the author of the enfuing Dia- 
 logue, have, through the advice and perfuafion of 
 fome godly minifters, and through the confideration of 
 the fuitahlenefs of the fubjeel with your place, been 
 moved to take the boldnefs to offer this work to your 
 worthy name and patronage, (not for that I do con- 
 ceive your honour is ignorant of your duty, nor yet 
 for that I fee you to neglect your duty; for your 
 Chriftian integrity in your place, and your zealous for- 
 ward nefs to reform things amifs, by punifhing of evil- 
 doers, doth to me wiinefs the contrary) but rather to 
 encourage your honour to continue your godly courfe 
 in the ways of well-doing, and to advance forward in 
 paths of piety, being mere fwift in your motion now 
 towards the end of your race (your year I mean) that 
 fo your Matter Cbritt may have caufe to fay concerning 
 you, as he once did concerning the church of Thyatira, 
 I know thy works, and charity, atidfervice y and faith, and 
 
 {a) Luther on Gal p. 15 1. 
 
THE EPISTLE DEDICATORY. CXXXIX! 
 
 thy patience, and thy works : and the lafl to be mire than 
 thejtirjti Uev. ii. 19. Yea, and that it alfo rffay be faid 
 concerning you, Well dene, thou good anctfaithful fervattt % 
 
 thou hajf been faithful over a feiu things ', I will make thee 
 ruler over man\ things, enter thou into the joy of thy Lcrd y 
 Matth. xxv. 21. 
 
 And fo moll humbly begging of your honour, that 
 thefe my poor labours may be accepted, and that undt.r 
 your honour's name, they may go forth into the world, 
 and praying the Lord of power, and the God of all 
 grace, to multiply his Spirit upon your honour, with 
 all the blejTed fruits of the fame, I take my leave, and 
 
 m % 
 
 Your Honour's mod 
 humble fervant to 
 
 be commanded, 
 
 E. F. 
 
CXlii THE AUTHOR TO THE READER. 
 
 
 voured not only to (hew what is required, and what is 
 forbidden in every commandment but alfo, that it is 
 impoflible for any man, whether he be an unbeliever or 
 a believer, to keep any one commandment perfectly ; 
 yea, or to do any one action or duty perfectly, that fo 
 by the working of God's Spirit in the reading of the 
 fame, men may be moved, not only to turn from being 
 profane, or mere civil honed men, to be formal pro- 
 fefTors \ but that they may be driven out of all their 
 own works and performances unto Jefus Chrifl, and 
 fo become Chriiiians indeed, and that thofe who are 
 Christians indeed, may thereby be moved to prize Jefus 
 Chrift the more, and if the Lord fhallbepleafed to enable 
 either myfelf, or any other man or woman, to make 
 this ufe of this enfuing dialogue, then (hall not my la- 
 bour be in vain \ but my heart's dcQrc and prayer to 
 God flfiall be, that many may receive as much good by 
 the Marrow which is contained in this fecond bone, as 
 they fay they have done by that which is contained in 
 the firft ; that fo God may be glorified, and their fouls 
 edified, and then I have my reward. Only let me beg 
 of thee, that (for what good thou receiveft thereby) 
 thou wilt beg at the throne of grace for me, that my 
 faith may be increafed, and fo my love inflamed towards 
 God, znd towards man for God's fake, and then I am 
 fure I (hall keep the law more perfectly than I have yet 
 done. The which that we may all do, the grace of 
 our Lord Jefus Chrift be with all our fpirits. Amen. 
 
 Thine in the Lord Jefus ChriJ^ 
 
 This 2 1 ft of Sep. 
 tember, 1648. 
 
 E. F. 
 
TO THE 
 
 INGENIOUS READER. 
 
 A*T thou a friend or an enemy ? Whether the one 
 or the other, fure I am, thou art much concern- 
 ed in this treatife. Should I particularize the ufeful- 
 nefs of what is herein delivered, would it not fwell to 
 a book of bulk ? 
 
 There is that fcattereth and lofeth nothing, as the 
 ^vife man fpeaketh. // is knowledge and love, the more 
 they fpread and dilate themfelvcs, the greater is their 
 growth. 
 
 A fea is a congregation of waters, all graces in Chrift 
 are as a confluence and congregation of (hining favours 
 from the Father of fpirits ; for he is the ocean of reft 
 and fulnefs : from this fountain comes all rivers, 
 ftrearas, and beams of light and life ; and effects are 
 more copioufly in their caufes than in themfelves, as 
 water is more eminently in the element and fountain 
 than in the dreams. 
 
 Try, and thou ihalt find this author hath been at the 
 well-head, and haying received where-withal to draw, 
 hath thence made occults, occulars, dark things clear, 
 and mafly things light ; perufe him well, and thou wik 
 be a gainer ; for the expounder of fecrets hath taught 
 him. There are two grand teftimonial difcoveries of 
 God in Scripture, the one legal, the other evangelical, 
 law and gofpel ; the one lets us know what God is in 
 himfclf, the other what he is in his Son to us. I find 
 them both united in the twentieth of Exodus, where the 
 laft named haththe firft place, as a preface to what mould 
 follow; fweet is that faying, lam the lord thy god, 
 And ver. 3. Thou flail have none before me. What! that 
 fuch a faying fhould be heard on mount Sinai, a mount 
 that burnt with fire? That God mould fpeak outturn- 
 felf as their own Lord, in thunderings and lightnings, 
 with founds of terrible trumpets, that their fhould be 
 
Cxliv 
 
 RECOMMENDATORY EPISTLES. 
 
 i 
 
 the face of a Sion en that mount, words of terror, anc 
 words of delight, words of pleafure and difpleafure 
 once; a people of God's delight, and a God the de 
 IKiht of his people. Is not this the law evangelized ? And 
 will not this, O mortal wight ! let thee ice that hi 
 commandments are not grievous ? ~ $$hio tevjus manda 
 turn to grdvius peccatum. The more grievous then i 
 the breach of them; is not this a tempering of frowns 
 with fmilcs, weigh it wifely and well; will you hear 
 God the Lord fpeak out to a people, I am thine once 
 more? Then rtad Hofi iii. 2, 3. where you have a 
 piece of gofpel like to this. 
 
 Captive woman bought {ox fifteen pieces of ft her, end 
 an homer of barley, and an half homer of barley, ihou.fbalt 
 abide for me % thou p alt not be for another. So I will be for 
 thee ; as if God fhould fay, I ' cenfent : fay Amen to the c:i 
 trccl or bargain , that I will be thy Hujband, and tfcov/bafl 
 hcfHjfpiufe* So at the giving out of the law, God begins 
 firfl with the relation that is between him and his peo 
 pie, «i ; ;z. I am God, I made you, therefore think not 
 much that I command you : I am your God, I ferve 
 you, will you not then ferve me ? I have laid, you (hall 
 com m and me, I f a . x 1 v . 11. Concern ing the we t ks of, 
 mine hands command you me. 
 
 O that you wouid fulTer me to command you, an 
 you ycurfelves yield obedience ! God is the Hufban 
 bis people the fpoufe, the wife of his youth, his fin 
 and only one, his firft and lafl wife; and, as the auth 
 tells thee> hufbands and wives fhould do for each c the 
 I am thy God, faith the Lord, that hath done for the 
 done great things for thee ; I am he that brought the 
 cut of Egypt, and bought thee out of bondage ; thou 
 haft been a flave, but ferve me, and 1 will make thee 
 king ; thou haft been a vaful to an earthly prince*, 
 wicked nation and generation, But I will reprove tin 
 for thy fake, 1 Chrom xvi. 21. And thou jhalt rule natiti 
 with a rod of iron. Rev, ii. 26, 27. All this have 1 don 
 for thee, and made fure to thee; new hear what yo 
 mud do for me, Thou (halt keep dole to me, Ha 
 
RECOMMENDATORY EPISTLES. Cxlv 
 
 tvmt other gods beftdes me, Notwithstanding all this, Is 
 dat qui maficlat^ qui jubet ilk juvat. 
 
 He gives who commands, and helps to perform 
 what he commands, O bleffed Mafter ! woe to the 
 man that ferves an earthly Mammon inftead of thee. 
 This, even this, made the father breathe out fweetly, 
 Da Domine quod jubcs> et jube quid vis ; Lord, give 
 me, what thou requireft from me, and then command 
 what thou wilt. Mofes may preach law and a curfe 
 to the ftiff-necked Jews; and Chrift maypre^c prof- 
 pel to the hard-hearted Pharifce ; yet are they not drawn 
 or driven. Sounds and fyllables of a thoufand hells, 
 and as many heavens, are alike fruitlcfs and ufelefs if 
 there be not a gofpei-fpirit to give an omnipotent pull, 
 and tranflate the man out of his element. 
 
 Art thou a believer, and fayeft thou art free from 
 the law ? Art thou not under law in a fenfe ? Confider 
 firft the gofpel-love cf Jefus Chrift, frees thee from the 
 law as a curfer, but not from the law as a pedagogue. 
 For, after a fcul is brought home to Chrift, tho' love 
 be the immediate Lord that commands and conflrains 
 into the obedience of Chrift, yet law is the mediate 
 Lord, and love works by law, as the will of the love- 
 lieft Lord. Will not this confideration fweeten the 
 fo ure ft precept ? 
 
 Ch rift's love fned abroad in a foul, works upwards, 
 and facilitates law ; and though corrupt Will, before 
 Chrift came, was a wicked tyrant, and Luft a lavvlefs 
 landlord, which brought the man under the law-cu; fe ; 
 yet Chrift being come, brings the foul and whole man 
 under the law's command, having firft taken the law- 
 xod into his own hand, and broken and fpent it on his 
 own back % 
 
 Hence the law which was forcing by power, becomes 
 fettering by love, ChriiVs own filken cord, Add to 
 this, that the law leaves not off to be a rule of righte- 
 oufnefs, becaufe it gives not grace to obey ; for then 
 the gofpel (hould be no rule of faith, becaufe it gives 
 no grace to believe, and God requires no more than 
 he gives, in the one or in the other. 
 
 Volume II. N 
 
Cxlvi RECOMMENDATORY EPISTLES. 
 
 Take a hint of the differences that is betwixt the 
 Jaw and gofpel thus : Under the law (the cove: ant of 
 works) one flip from the way of life bolteth the para- 
 difedoor againft the offender, and into it again he can- 
 not enter, the law knows no fuch thing as repentance, 
 Gal. iii. 10. Deut. xxvii. 26. 
 
 But the covenant of grace, being made with a poor 
 undone Cnner, a flip, an z£k of unbelief, doth not for- 
 feit the mercy of the covenant, the covenant (lands 
 firm, that there may be a repetition of grace ftill, and 
 though a gracious child ihould not fin againft a graci- 
 ous father, yet can be not fin the unpardonable fin, . 
 and fin away an eternal priefi: and covenant out of hea- 
 ven. 
 
 Secondly, The law ftints the meafure of thy obedience, 
 even to the higheit degree j thy whole foul, might and 
 and ftrength, any lefs is the forfeiting of the life that is 
 Jading, everlafting, but the covenant of grace ftints no 
 weak foul; Chrifi's racks not crying out, The Jlrongeft 
 ' faith , or none at all. Many who were poor bruifed reeds 
 on earth, are now mighty cedars, high, tall, green, 
 growing on the banks of the river of life* 
 
 What then if Adam be the firft in heaven, and Da- 
 vid be but as he defired, the keeper of the door, yet his 
 feeing the throne, and the Lamb that fits thereon, is 
 enough to him. 
 
 In a word, the theme or fubje& of this treatife is (as 
 Paul fpeaks) holy and fpiritual, the manner and me- 
 thod of handling of it, very favoury, familiar, and plain. 
 Reader, blefs thou the Lord, that thou lived in a land 
 of light and life, and bkfs God for this author, who 
 hath like the bee, painfully fetched this honey out of 
 various flowers, and at laft brought it into this hive. 
 Farewel in the Lord. 
 
 Thine, if thou be Chri&'s, 
 From my (ludy in 
 Bride's Church- 
 yard, September 
 22, 1648. S. M O O K. 
 
TO THE 
 
 R E A D E R. 
 
 IT is reported of Linacrus, reading a fermon of 
 Chriit's in the mount, and confidering the conver- 
 fation of men in the world (4), faid, " Either this is not 
 God's gofpel, or we are not God's people.'* Look a* 
 broad into the world, and, (if thine eye be not carnal) 
 thou wilt find that moil men live without God in the 
 world; many having conference of divine power, yet 
 few knowing God in Gbriftj fome ignorant for want of 
 teaching, others ignorant for want of will to be taught: 
 A price they have (as Solomon faith) in the hand to get 
 Hjuifdom, but they have no heart to it, defpiftng knowledge 
 and hating if } cafting it at their heels (e). borne knowing, 
 but not doing, others knowing, and doing fomcthing 
 materially good, theologically evil, yet repofing the 
 weight of their fouls uuon the crszy bottom of their 
 duties; ignorance of the Spiritual fenie of the law, and 
 of the right ufe of it appertaining unto unbelievers and 
 believers, is a main ground of the latter. 
 
 ThisTreatife will help thee to understand both; as 
 in Ezekiel's vifion, Rota erat in ret a ; thou haft gofpel 
 in the law, and law in the gofpel. 
 
 Art thou in thy fins, and out of Chrifl: ? Here thou 
 may'ft fee the exorbitancies of each wheel, both of foul 
 and body, and that all thy doings are a ladder too fhort 
 to reach heaven. O happy thou ! did thy foul fathom 
 her own mifery ; wert thou more out of love with thy- 
 felf, thou wouldit be more in love with Chrifl ! were 
 thy felf-confidences levelled, thy breathings after Chrifl 
 would be more earned; thy leanings upon Chrift, with 
 greater confidence. 
 
 (t) Epb. ii. 12. 
 
 (c I Prov. xvii. 7. Pfai. I. 1 7. 
 
CXlviii RECOMMENDATORY EPISTLES. 
 
 Art thou in Chrift ? Here thou may eft fee what ufe 
 thou art to make of the law ; lawlefs profane liberty 
 ought not to be by thet pleaded for or practifed, Tace 
 lingua hquere vita* Indeed many a man's life fpeaks 
 what he is, though his tongue be filent-, like Erafmus's 
 ruffian, that carried by the cne fide a gay gilded Tefta- 
 ment, and by the other fide a good bottle of fack. Ma- 
 ny that hear much, and talk more, having God's law 
 in their mouths, yet hating to be reformed. Chriftian, 
 it is thy duty to endeavour to keep the whole law of 
 God. The gofpcl requires obedience as well as the 
 law : yea, the gofpel wills no lefs inward or outward 
 holinefs than the law: and if thy nature be fpirituali- 
 zed. though thou be not able, yet thou wilt be willing 
 to obey the law of God in the higheft degree, and thy 
 coming fhort of gofpel-fervice, will call for thy laying 
 out of gofpel-forrow. Whoever thou art, take heed of 
 being wedded to thine own blindncfs ; if thou be'elfc 
 blind, thou art blind at noon day : thou and I have 
 caule t9 blefs God for his aflifting grace vouchfafed 
 unto this author, who (I dare fay) knows much of God, 
 and therefore £Qt Z Httfc Qi himfelf. The blcffing of 
 heaven go along with his labours j this is, and (hall be 
 the earneft prayer of 
 
 Thine aftcttionate fervant 
 
 in the Gofpel, 
 
 J. CRADOCOT. 
 
ro TH 
 
 II E A D E R. 
 
 Every thing is, and is to be judged {-a) net accord- 
 ing to its out-fide and appearance, but according 
 to its more bidden and inward being. Therefore the 
 Stoicks call the foul to pan hominis, the all of man, or 
 all the man. And Solomon, fpeaking of the evil-ey'd, 
 or envious man, fays of him, As he tbinieth in bis 
 heart fo is he. And the lawyers fay of the law, Metis 
 Ugis ejl lex s the mind and meaning of the law is the 
 law. They then which acquaint thee with things in 
 this kind fhould be mofl acceptable and welcome to 
 thee, among which thou mayeft reckon this author for 
 one; who hath fifhed out the meaning and ufe of the 
 law, in which, as in a glafs, thou mayeft fee (if thou 
 forget not) what manner of man thou oughteft to be in 
 •all of conversation toward God, toward thyfelf, and to- 
 ward others. The (e) Ten Commandments or ten 
 words (which Chrift contracted into two. Mat* xxii. 40. 
 and which are wrapt up in this cne word love) though 
 for the latter of them they take up but a little room, 
 yet they are in their meaning exceeding broad and com- 
 prehenfive : and though the letter be the word of God, 
 it is the fpirit, or inward meaning, which is the will 
 and mind of God} not as if there were anything in the 
 letter which was not in the meaning, but that the mean- 
 ing is of far larger extent than the words do exprefs : 
 now the meaning being expreft fo briefly, and in fo few 
 words became obfeure (f) : and hence it was, that the 
 Scribes, Pharifees, and lawyers, were fo much in the 
 dark, as to the meaning of the law, fuppofing that there 
 
 (d) John vii. 2. 
 
 (e) Dtcalogue. 
 
 (f) ^L il s revls &*h ohfeurus eriU 
 
 N 3 : 
 
d RECOMMENDATORY EPISTLES. 
 
 had not been any fub-intelligitur at all. Now left thottj 
 reader, ihould ft amble at the fame (tone, here's a light 
 to guide thee. I (hall fay no more, for the wine is fo 
 good that it needs no bulh, only to tell thee, that it is 
 here to be fold. 
 
 HALPH YENNING. 
 
*)»){0&»0}()t(10{(»()tOK)tC»t(1()K)I ■ 
 
 •^^ v^^ ^^ ^^ ^^ X ^ >^^ ^^ M^^ ^^ ^^ ^ ^ >^*^ ^^ 
 
 THE 
 
 MARROW 
 
 OF 
 
 MODERN D IV I N IT 1\ 
 
 PART II. 
 INTERLOCUTORS. 
 
 Evangelijfa^ a Minifter of the Gofpcl, 
 Nomologijla, a Pratler of the Law ; and, 
 Neophitus % a young Chriftian. 
 
 j- C***j here is our neighbour Nomologifla, who, 
 * O as I fuppofe, is much mifiaken, as touching 
 a point that he and I have had forne conference about; 
 and becaufe I found you fo ready and willing to inform 
 and inftruft me, when I came to you with my neigh- 
 bour Nomifta and Antinornifta, I have prefumed to 
 intreat him to come along with me to you; aflu- 
 ring both myfelf and him, that we (hall be welcome to 
 you, and that you will make it appear he is deceived. 
 
I$2 THE MARROW OF 
 
 Evan. You are both of you very kindly welcome to 
 me, and as I have been willing to give you the beft in- 
 firu£iion, when you were formerly with me •, even fo 
 God willing, fhall I be now: wherefore I pray you let 
 me underftand what the point is, wherein you do con- 
 ceive he is miftaken ? 
 
 Neo. Why Sir, this is the thing : he tells me he is 
 perfuaded that he goe3 very near the perfect fulfilling 
 the law ci God ; but I cannot be perfuaded to it. 
 
 Evan, What fay you, neighbour Nomologifta, are 
 you perfuaded ? 
 
 Nonu Yea. indeed Sir, lam fo perfuaded, for where- 
 as you know the firft commandment is, 1 cm the Lord 
 thy God, thcu jbah have none ether God before tnyfaee. I 
 am confident I have the only true God for my God and 
 none others, 
 
 And whereas the fecond coTnmandment is, Thou 
 J): alt not make to ihyfelf any graven image, &c. I tell 
 you truly,. I do defy all graven images, and do count, it 
 a great folly in any man, either to make them, or wor- 
 ship them. 
 
 And whereas the third commandment is, Thoufhalt: 
 not take the name of the Lord thy God in vain. It is well 
 known that I am no fwearer, neither can I abide to 
 hear -others (wear by the name of God. 
 
 And whereas the fourth commandment is, Remem* 
 ler that thou keep holy the fabbath-day. I am fure I do 
 very feldom either work or travel on that day ; but do 
 go to the church both forenoon and afternoon; and 
 do both read, and hear the word of God read, when 
 I come home. 
 
 And whereas the fifth commandment is Honour thy 
 father and mother ■, &c. I thank God, I was very care* 
 ful to do my outy to my parents when I was a child. 
 
 And whereas the fixth commandment is, Thoufhalt 
 not kill. I thank God I never yet murdered either 
 man, woman, or child; and I hope I never (hall. 
 
 And whereas the feventh commandment is, Thou 
 /halt not commit adultery. 1 thank God, I was never given 
 to women, God hath hitherto kept me from commit- 
 ting that fin, and fo I hope he will do whilft I live. 
 
MODERN DVINITY. I53 
 
 And whereas the eighth commandment is, Thoitjhalt 
 notjleal. I do not remember that ever I took the worth 
 of twelve-pence of any man's goods in all my iife. 
 
 And whereas the ninth commandment is, Thou 
 Jhalt not bear falfe ivitnefs aga'tnjl thy neighbour, I thank 
 God, I do abhor that fin, and was never guilty of it in 
 all my life. 
 
 And whereat the tenth commandment is, Thoufoait 
 net covet. I thank God, I never coveted nothing but 
 what was mine own in all my life. 
 
 Evan. Alas ! neighbour Nomologifta, the command- 
 ments of God have a larger extent than it feems you 
 are aware of; for it feems you do imagine that the 
 whole moral law is confined within the compafs of 
 whrit you have now repeated 5 as though there were no 
 more required or forbidden, than what is expreiTed in 
 the words of the Ten Commandments j as though the 
 Lord required no more but the bare external, or actual 
 performance of a duty ; and as though he did forbid 
 no more than theabflinence andgrofs a£tingof fin. The 
 very fame conceit of the law of God, the Scribes and 
 * i}niit«c9 iiau \ ana iriei£i'Or« it 13 F16 iV.srvci though 
 yoa imagine you keep all the commandments even as 
 they did. 
 
 Norn. Well, Sir, If I have been deceived, you may 
 do well to inftruft me better. 
 
 Evan. I (hall endeavour to do it with all my heart, 
 as the Lord (hall be pleafed to enable me. And be- 
 caufe I begin to fear that it is not your cafe alone to 
 be thus ignorant of the large extent, and the true fenfc 
 and meaning of the law of God 5 I alfo begin to blame 
 myfelf, for that I have not taken occafion to expound 
 the commandments in my public miniftry, fince I came 
 amongft you ; and therefore I do now refolve, by the 
 help of God, very fpecdity to fall about that v/ork ; and 
 Ihopelfhall then make it appear unto you that the (g) 
 Ten Commandments are but an epitomy or an abridg- 
 ment of the law of God, and that the full expofnion 
 
 (g) Exod. xxxiv. 27. 
 
*S4 THE MARROW OF 
 
 thereof is to be found in the books of the prophets and 
 apoftles, called the Old and New Teftament, 
 
 Nco* Indeed Sir, I have told him that we muft not 
 (lick upon the bare words of any of the Ten Com- 
 mandments, nor reft fatisfied with the bare literal fenfe, 
 but labour to find out the full expofition and true fpi- 
 ritual meaning of every one of them, according to o- 
 ther places of holy Scripture. 
 
 Evan, If you told him fo, you told him that which 
 is moil true ; for he that would truly underitand and 
 expound the commandments, muft do it according to 
 thefe fix rules. 
 
 Firfly He muft confider that every commandment {h) 
 hath both a negative and an affirmative part contained 
 in it ; that is to fay, where any evil is forbidden, the 
 contrary good is commanded ; and where any good is 
 commanded, the contrary evil is forbidden ; for faith 
 Urfinus's Catecbifm (/), <c The Lawgiver doth in an af- 
 firmative commandment comprehend the negative; and 
 contrariwife, in a negative he comprehendeth the affir- 
 mative. " 
 
 Secondly^ Ke muft confider that under one gc-cd ac- 
 tion commanded, or one evil a£lion forbidden, (h) all 
 of the time kind or nature are comprehended; yea all 
 . occafions and means leading thereunto; according to 
 the faying of judicious Vireli, " The Lord minding to 
 forbid divers evils of the fame kind, he comprehendeth 
 them under the name of the greateft." 
 
 Thirdly, He muft confider that the law of God is fpi- 
 ritual, reaching to the very heart or foul, and all the 
 powers thereof (/),. for it chargeth the underftanding 
 to know the will of God (m)\ it chargeth the memory 
 to retain, and the will to chufe the better, and to leave 
 the work ; it chargeth the affections to love the things 
 
 (h) P/aL xxxiv. 14. 
 
 (i) P^ge 529. 
 
 (I) Grounds of Religion, p. 207, 
 
 (/) Rom. vii 14. Mat. v. 27. 
 
 (m) Dod on the Com. p. 24. 
 
MODERN DIVINITY. I55 
 
 that are to be loved, and to hate the things that are to 
 be hated, and fo bindcth all the powers of the foul to 
 obedience, as well as the words, thoughts, and gestures. 
 Fourthly^ He muft confider, that the law of God 
 muft not only be the rule of our obedience, but it muft 
 slfo be the reafon of it; we muft not only do that 
 which is there commanded, and avoid that which is 
 there forbidden, but we muft alfo do the good, becaufe 
 the Lord requireth it, and avoid the evil, becaufe the 
 Lord forbiddeth it (//) ; yea, and we muft do all that 
 is delivered and prefcribed in the law, for the love we 
 bear to God; the love of God muft be the fountain, 
 the impulfive andeflicient caufe of all our obedience to 
 the law. 
 
 Fifthly , He mud confider, that as our obedience to 
 the law muft arife from a right fountain, fo rnuft it be 
 directed to a right end, and that is, that God alone may 
 be glorified by us ; for otherwife it is net the worfhip 
 of God, but hypocrify, faith Urfinus's Catechifm (0) ; 
 fo that according to the faying of another godly writ- 
 er (/>), the final caufe, or end of all our obedience, muft 
 be God's glory (<?) j or which is all one, that we may 
 pleafe him, for in feeking to pleafe God, we glorify 
 him ; and thefe two things are always co-incident. 
 
 Sixthly % He muft confider that the Lord doth not 
 only take notice what we do in obedience to his law, 
 but alfo after what manner we do it: and therefore we 
 muft be careful to do all our actions after a right man- 
 ner, viz, humbly, reverently, willingly, and zealoufly. 
 Neo. I befeech you, Sir, if you can fpare fo much 
 time, let us have fome brief expofition of fome, if not 
 of all the commandments before we go hence, accord- 
 ing to thefe rules. 
 
 Evan. What fay you, neighbour Nomologifta, do you 
 defire the fame ? 
 
 (n) Urfin. Cat. p. 37. 
 
 (0) Page 528. 
 
 (/>) Mr, Whateley, God's Hulb. p. 120. 
 
 (q) i. Cor. x. 31. 
 
I56 THE MARROW OF 
 
 Norn. Yea, Sir, with all my heart, if you pleafe. 
 
 .Evan. Well then, although my occafions at this time 
 might juftly plead excufe for me; yet, feeing that 
 you do both of you defire it, I will for the prefent dif- 
 penfe with all my other bufinefs, and endeavour to ac- 
 complifh your defires, according as the Lord (hall be 
 pleafed to enable, me : and therefore I pray you under- 
 ftandand confider, That in the firft commandment there 
 is a negative part exprefled in thefe words, Thou fialt 
 have none other gods before my face* And an affirmative 
 part included in thefe words, But thou fialt have me only 
 for thy God; for if we mult have none other for our 
 God, it implies ftrongly, that we mull have the Lord 
 for our God. 
 
 Neo. I pray you. Sir, begin with the affirmative part, 
 and firft tell us what the Lord requircth of. us in this 
 Commandment ? 
 
 COMMANDMENT I. 
 
 Evan. In this firft commandment, the Lord requlreth 
 the duty of our hearts or fouls, Prov. xxiii, 26. That is 
 to fay, of our understandings, wills, and affections, and 
 the effects of them. 
 
 Neo. And what is the duty of our underftandings ? 
 
 Evan. The duty of our underftandings is to know- 
 God ff'Jt 1 Chrotu xxviii. 9. Now the end of know- 
 ledge is but the fulnefs of perfuafion, even a fettled be- 
 lief, which is called faith, fo that the duty of our un- 
 derftandings is, fo to know God, as to believe him to 
 be according as he hath revealed hirnfeif to ms in his 
 word and works, Heb. xi. 6. 
 
 Neo. And how hath the Lord revealed himfelf to us 
 in his word ? 
 
 Evan. Why he hath revealed himfelf to be mojt wife 
 Rom. xvi. 27. Mofi mighty, Deut. vii. 21. Moft true, 
 Deut. xxxii. 4, Mojl juji y Neh. ix. 33. And moft nisr* 
 clful, Pfal. cxlv. 8. 
 
 - (r) Andr» on the Com. p. 125, 
 
MODERN DIVINITY. I57 
 
 Neo. And how hatb he revealed himfelf to us in his 
 works ? 
 
 Evan. He hath revealed himfelf in his works to be 
 the Creator jf all things y Lxod. xx. 1 1, and the Prefer- 
 ver of all tilings Pfal. xxvi. 6. and the Governor of ail 
 things Pfal. exxxv. 6. and the Giver of every good gift, 
 James i. 17. 
 
 Neo. And how muft our knowledge of Gcd, ana 
 our belief in him, be expreiied by their effects ? 
 
 Evan. We muft exprefs, that we know and believe 
 God to be according as he hath revealed himfeif in 
 his word and works, by our remembering and acknow- 
 ledging him whenfoever there is occafion for us lo to 
 do. 
 
 As for example : "When we read or hear thofe judg- 
 ments that the Lord in his word hath threatened to 
 bring upon us for our fins (/), we are to exprefs, 
 that we do remember and acknowledge him to be moft 
 mighty, true, and juft, by our fearing and trembling 
 thereat, Pfal. cxix. 120. Hah. iii. 16. And when we 
 read or hear of blefiings, that the Lord in his word hath 
 promifed to beftow upon us for our obedience (t), then 
 we are to exprefs, that we do remember and acknow- 
 ledge him to be moft true, and merciful, by our obedi- 
 ence unto him, and by our trufting in him, and relying 
 upon him, Gen % xxxii. 9. And when we behold the 
 excellent frame of heaven and earth, and the creatures 
 contained therein, then we are to exprefs, that we do 
 remember and acknowledge the Lord to be the Crea- 
 tor and Maker of them all, by our praifing and mag- 
 nifying his name, Pfal. cvi, 5. and exxxix. [4. And 
 when the Lord doth actually inflict any judgment up- 
 on us, then we are to exprefs that we do remember and 
 acknowledge him to be the Governor of all things, and 
 moft mighty, wife, 2nd juft, by humbling ourfelves un* 
 der his mighty hand, 1 Pet. v, 6. And by judging 
 ourfelves worthy to be deftroyed for our iniquities, 
 
 (f) Duet, xxviii. l5. 
 (t J Deut. xxviii. 2. 
 
 Vglume IL O 
 
rj8 THE MARROW OF 
 
 Ezek. xxxvi. 31. And by bearing the punifhment 
 thereof, Lev. xxvi. 41. with willing, patient, contented 
 fubmifiion to his will and pleafure, Pfal. xxxix. 9. 
 And when the Lord doth actually bellow any blefiing 
 upon us, then we are to exprefs, that we do remem- 
 ber, and acknowledge him to be the mod merciful 
 Giver of every good gift, by our humble acknowledg- 
 ing that we are unworthy of the lead of his mercies, 
 Gen. xxxii. 10, and in giving him thanks for all things 
 1 Tbcff[ v. 18. And thus have I (hewed unto you what 
 is the duty of our underflandings. 
 
 Neo. I pray you, Sir, let us in the next place bear 
 what is the duty of our wills. 
 
 Evan. The duty of our wills is to chufe the Lord 
 alone for our portion, Pfal. xvi. 5. and cxix. 57. 
 
 Neo. And how mull we exprefs that we have chofen 
 the Lord for our portion ? 
 
 Evan. By our loving him with all our hearts, with all 
 cur fouls y and with all our mighty Deut. v. 6. 
 
 Keo. And how mud we exprefs that we do thus love 
 the Lord ? 
 
 Evan. We mud exprefs that we do thus love the 
 Lord, by the a£Hng of our other affections, as by our 
 defire of mod near communion with !.im y PhiL i. 23. 
 and by our delighting mod in him, Pfal. xxxvii. 4. and 
 by cur rejoicing mod in him, Phil. iv. 4. and by our 
 fearing mod to offend him, Mat. x. 28, and by our 
 forrowing mod for offending him, Luke xxil. 62. and 
 by being mod zealGus againd fin, and for the glory of 
 God, Rev. iii. 19* And thus have I (hewed you what 
 the Lord requireth in the affirmative part of this com- 
 mandment. 
 
 Neo. I pray you, Sir, proceed to the negative part, 
 and (hew us what the Lord forbiddeth in this com- 
 mandment. 
 
 Evan. In this fird commandment is forbidden ig- 
 norance of Gcd y Jer. iv. 22. fo alfois unbelief, or doubt- 
 ing of the truth of God's word, lfa. vii. 9. And fo alio 
 is the want of fearing the threatenings of God, Dent. 
 sxviii. 58. and the fearing the threatenings oi men, 
 either more, or as much as the threatenings of God, 
 
MODERN DIVINITY. I59 
 
 Ifa. II, 12. 13. and fo alfo is the want of trufling un- 
 to or relying upon the promifes of God, Luke xii. 29. 
 and the truiling or relying upon ourfelves, mens' pro- 
 mifesj or any other thing, either more, or as much as 
 we do upon God, Jer. xvii. 5. Luke xii. 20. And fo 
 alfo is the want of acknowledging the hand of God in 
 the time of affliction, Ifa. xxxvi. II. and acknow- 
 ledging that the rod can fame without the hand of God, 
 John xix. 11. and fo alfo is the want of humbling 
 ourfelves before the Lord, Dan. v. 22, and pride of 
 heart, Prov. xvi. 5. And foalfo is impatience, and dif* 
 contentednefs under the chaftifing hand of God, Exod* 
 xvii. 2. and not returning unto him that fmitcth us, 
 lfa. \\. 13. and {o alio is our forgetfulnefs of God in 
 not acknowledging his merciful and bountiful hand in 
 reaching forth all good things unto) us in the time of 
 profperity, Pfal. lxxviii. 11. Deut. xxxii. 18. and fo alfo 
 is our Sacrificing to our own nets, Hub. i. 16. id afcri- 
 Wng the coming in of our riches to our own care, p^.ins 
 and diligence in our callings, Deut. viii. 17. and fo 
 alfo is unthankfulnefs to the Lord for his mercies, 
 R* m< i. 21. and fo alfo is our want of love to God, 
 I Cor. xvi. 22. and our loving any creature either more 
 th W God, or equal with God Mat. x. 37. and fo alfo 
 is our want of defiring his prefence, Job. xxi. 14. and 
 our defiring the prefence of any creature either more 
 or io much as God, Prov. vi. 25. and fo alfo is our 
 want of rejoicing in God, Deut. xxviii. 47. and our re- 
 joicing either more, or as much in any thing as in God, 
 Luke x. 20. and foalfo is our want of fearing to offend 
 God, Jer. v. 22. and our fearing to offend any mortal 
 man, either more or as much as to oftend God, Prov. 
 xxix. 25. and fo alfo is our want or forrow and grief for 
 offending God, 1 Cor. v. 2. and our Sorrowing more or 
 as much for any worldly lois or crofs, as for our finnin* 
 again ft God, 1 Thejf. iv. 15. and fo alfo is our want of 
 zeal, or our lukewarmnefs in the cnufe of God and his 
 truth, Rev.^ iii. 16. and our corrupt, blind, and undif- 
 creet zeal, Luke ix, 55. And thus. have I mewed unto 
 you what the Lord requireth, and what he forbiddeth 
 Oa 
 
6 
 
 }6o THE MARROW OF 
 
 in this commandment: and now, neighbour Nomolo- 
 gifta, I pray you tell me whether you keep it perfectly 
 or no ? 
 
 Norn- Sir, before I tell you that, I pray you tell me 
 how you 'prove that the Lord in this commandment 
 doth require all thefe duties, and forbid all thefe fins? 
 
 Evan. Firjly I know that the Lord in this command- 
 ment doth require all thefe duties, becaufe no man can 
 truly have the Lord for his God, except he hath cho- 
 fen him for his portion ; and no man can truly chufe 
 the Lord for his portion, before he truly know him : 
 r ei 1 he that doth truly know God, doth truly believe both 
 his thre2tenings and his promifes; and he that doth, 
 truly believe the Lord's threatenings, muft needs fear 
 and tremble at them j and he that doth truly believe 
 the Lord's promifes, mud needs truly love him, for 
 faith doth always produce and bring forth love; and 
 v.-hofoever doth truly love. God, muft needs defire near 
 communion wiih him ; yea, and rejoice in communion 
 with him ; yea, and fear to offend him; yea, and for- 
 row for offending him; yea, and be zealous for his 
 glory. 
 
 Secondly, I know that ail thefe fins are forbidden in 
 this commandment, becaufe that whatfoever the mind, 
 will and affections of men are fet upon, or carried af- 
 ter, either more or as much as after God, that is another 
 god, unto him : and therefore if a man itand in fear 
 cf any creature, or fear the lofs of any creature, either 
 more than God, or equal with God, he makes that 
 creature his god : and if he trull unto and put confi- 
 dence in any creature, either more than in God, or 
 equal with God, that creature is his god; and hence 
 it is, that the covetous man is called an idolater. Eph. 
 v. 5. for that he maketh his gold his hope, and faith 
 to the fine gold Thou art my confidence % Job xxxi. 24. 
 And if any man be proud of any good thing he hath, 
 and do not acknowledge God to be the free giver and 
 beltower of the fame ; or if he be impatient and difcon- 
 tented under the Lord's correcting hand, he makes 
 himfelf a god} and if a man io love any creature, a$ 
 
MODERN DIVINITY. l6* 
 
 that he cefires it being abfcnt, or delights in its being 
 prefent, either more than God, or equal with God, that 
 creature is another god unto him. And hence it is, 
 that voluptuous men are laid to make their belly their 
 god, Pit/, iii. 19. In a word, whatfoever the mind of 
 man is carried after, or his heart and affections fet 
 upon, either more, or as much as upon God, that he 
 makes his god. And therefore, we may undoubtedly 
 conclude, that all the fins before mentioned, are for- 
 bidden in this commandment, 
 
 Norn. Then believe me, Sir, I mud confefs that I 
 come far fhort of keeping this commandment perfectly. 
 
 Evan, Yea, and fo we do all of u?, am I confident ? 
 for have not every one of us fometimes mieftionea in 
 our hearts, whether there be a God or no ? And as 
 touching the knowledge of God, may not we all three 
 of us truly fay with the apoftle, 1 Cor, xiii. 9. JVeknow 
 hi part. And which of us hath fo feared and trem- 
 bled at the threatening! of God, and at the (baking of 
 his rod, as we ought ? Nay, have we not feared the 
 frowns, threats, and power of feme mortal man, more 
 than the frowns, threats, and power of God? It is well, 
 if it have not appeared by cur chufing to obey man ra- 
 ther than God: and which of us both fo trufted unto, 
 said relied upon the promifes of God in time of need, 
 as he ought. Nay, have we not rather trufted unto, 
 and relied upon men and means, than upon God ? Hath 
 it not been manifefted by our fearing of poverty, and 
 want of outward thing*, when friends, trading, and 
 means begin to fail us •, tho* God hath faid, 1 will hot 
 fail thee, nor for fake thce> Heb. xiii. 5. And which of 
 us hath fo humbled ourfelves under the chaftifmg and 
 correcting hand of God as we ought : nay, have we not 
 rather exprefled abundance ef pride, by our impatience 
 and difcontednefs, and want of fubmitting to the will 
 of God j and by our quarrelling and contending with his 
 rod. And which of us hath fo acknowledged God in 
 the time of profperity, and been fo thankful unto him 
 for lis bleifings, as we ought ? Nay, have we not rather 
 at iuch times forgotten God, andfaerificed to our own 
 
 o 3 
 
102 THE MARROW OF 
 
 nets, faying in our hearts, if not alfo with our mouths, 
 g< I may thank mine own diligence, care and pains- 
 taking, or elfe it had not been with me as it is V* And 
 which of us hath fo manifested our love to God, by our 
 defire of near communion with him in his ordinances, 
 and by our defire to be diffolved and to be with him, as 
 we ought ? Nay, have we not rather exprefied our great 
 want of Jove to him, by our backwardnefs to prayer, 
 reading, and hearing his word, and receiving the facra- 
 ment, and by our little delight therein, and our unwill- 
 ingnefs to die ? Nay, have we not manifefted our greater 
 love to the world, by our greater c'efires after the profits, 
 pleafures, and honours of the world, and by our greater 
 delight therein. than in God ? Or, which of us have fo 
 manifefted our love to God, by our forrow and grief 
 for offending him, as we ought ? Nay, have we not ra- 
 ther manifeited our greater love to the world, by our 
 forrowing and grieving more for fome worldly lofs or 
 erofsj than for offending God by cur fins ? Or which 
 of us have fo manifeftcd our love to God, by being 
 fo zealous for his glory as we ought ? Nay, have we 
 not rather exprefied greater love to ourfelves, in being 
 more hot and fiery in our own caufe than in God's 
 caufe ? And thus have I endeavoured to fatisfy your 
 defires concerning the firft commandment. 
 
 Nep. I beteech you, Sir, proceed to do the like con- 
 cerning the fecond commandment, and firft tell us how 
 the firft and fecond commandment differ, the one from 
 the other. 
 
 COMMANDMENT II. 
 
 Evan. Why as the firft commandment teacheth us 
 to have the true God for our God, and none other; 
 fo the fecond commandment requireth that we vorfhip 
 this true God alone, with true worfhip : and in this 
 commandment likewife, there is a negative part ex- 
 preffed in thefe words, Thou jh alt net make to thyfelf any 
 graven image t &c. And an affirmative part included in 
 
MODERN DIVINITY. l6j 
 
 thefe words, But thou fo alt ivorjhip vie only and purely $ 
 according to my will revealed in my word* 
 
 -. I pray you then, Sir, begin with the affirmative 
 part, and tell us what be the means of God's worfhip, 
 prefcribed in his word. 
 
 Evan. If we look into the word of God, we ill all 
 find that the ordinary means and parts of God's wor- 
 kup, are invocation upon the name of God, ministry 
 and hearing of the word of God, administration and 
 receiving the facraments, with all helps and further- 
 ances to the right performance of the fame. 
 
 But to declare this more particularly (//), Firft of all, 
 prayer both public and private is required in God's 
 word, as you may fee, 1 Tim. ii. 8. Acts, ii. 21, 22. 
 Dan. vi. 10. Secondly, Reading the word, or hearing 
 it read, both publicly and privately, is required in 
 God's word, as you may fee, Rev. i. 3. Dent. v. 6. 
 Thirdly , Preaching and hearing of the word preached, 
 is required in the word of God, as you may fee, 2 Kings 
 lv. 2. I Thejf. ii. 13. Fourthly , The adminiftration and 
 receiving the facrament is required in the word of God, 
 as you may fee, Mat, iii, 6. and xxvi 26- 1 Cor x. ^6. 
 Fifthly, Praifing of God, in finging of Pfaims, both \ 
 publicly and privately is required in the word of God, \ 
 as you may fee, Col. iii. 16. Jamcr v. 13. Sixthly, Me- 
 ditation in the word of God is required in the word of 
 God, as you may fee, PfaL i. 2. Acls xvii. 1 1 . Seventh* 
 ly, Conference about the word of God is required in 
 the word of God, as you may fee, MaL iii. 16. And 
 Lajlly, For the better fitting and (lirring us up to the 
 right performance of thefe duties, religious failing (x) 
 both in public and in private is required in the word of 
 God, as you may fee, Joel i. 14. and ii. 15. And fa 
 alfo is a religious vow or free prornife made to God, 
 to perform fome outward work, or bodily exercife for 
 fome end, as you may fee, Eccl. v.^ 4. And thus 
 
 (u) Elton and Downham. on the Second Comand- 
 inent. 
 
 (#) Hid. p. 43. 
 
I64 THE MARROW OF 
 
 have I (hewed you what be the means of God's worfhip 
 which he hath prefcribed in his word. 
 
 Neo. I pray you, Sir, then proceed to the negative 
 part, and tell us what the Lord forbiddeth in this com- 
 mandment ? 
 
 Evan Well then, I pray you underftand, that in this 
 commandment is forbidden, neglecting of prayer, as 
 you may fee, Pfai. xiv. 4. And fo alfo is abfenting 
 ourfelves from the hearing of the word preached, or any 
 o:hcr ordinance of God, when the Lord calls us thereun- 
 to as you may fee, Luke xiv 18, 19, 20. And fo alfo is 
 our rejecting the facrament ofbaptifm, *s you may fee, 
 Luke vii. 20. And fo alfo is our flighting the facra* 
 ment of the Lord's Supper, as you may fee, z Chro?t>. 
 xxx. 10. And fo alfo is the flighting and omitting any 
 of the other forenamed duties, as you may fee, PfaU 
 x. 4. John iii, 31. lfa. xxii. 12, 13, 14. And fo alfo 
 is praying to faints and angels, as you may fee, lfa. 
 Ixiii. 16. Rev. xix. io. And fo alfo is the making of 
 images for religious ufes, as you may fee, Lev. xix. 4. 
 And fo alfo is the reprefenting God by an image, as you. 
 may fee, Exod. xxxii. 8, 9. And fo alfo is all carnal 
 imaginations, of God in his worfliip, as you may fee, 
 ■ Ads. xvii. 29. And fo alfo is all will-worfliip, or the 
 worlhipping of God according to our own fantafy, as 
 you may fee, 1 Sam. ix. 10, 13. Ccl. ii. 23. And thus 
 have I (hewed unto you both what the Lord requireth, 
 snd what he forbiddeth in his commandment, and now, 
 neighbour Nomologifta, I pray you tell me whether 
 you keep it perfectly or no. 
 
 Norn. Yea, Sir, I am perfuaded that I go very near it. 
 But I pray you, Sir, tell me how you do prove that all 
 thefe duties are required, and all thefe fins forbidden 
 in this commandment. 
 
 Evan. For the proof of this, I pray you confider* 
 that the worshipping of falfe gods is flatly forbidden 
 in the negative part cf this commandment, in thefe 
 words, Thou [halt not bow down thy [elf to 'them % norferve, 
 ' nor lair/hip them y Exod. xx 5. And the worfhipping 
 of the true God, is implied and expreffed in thefe words. 
 
MODERN DIVINITY. }6$ 
 
 Jlfat. iv. 10. ThoufJjalt worfhip the Lord thy God, and 
 him only Jh alt thou ferve. 
 
 Norn. But Sir, how do you prove that thefe duties 
 which you have named are parts of God's worfhip? 
 
 Evan. For anfwer hereunto, I pray you confider (y), 
 that to worfhip God, is to tender up that homage and 
 refpect, that is due from a creature to a Creator -> now 
 in prayer we are faid to tender up this homage unto him, 
 and to manifeft our profeiRon of dependence upon him 
 for all the good we have, and acknowledge him to be the 
 author of all good ; and indeed prayer is fuch a great 
 part of God's worfhip, that fometimes in Scripture it is 
 put for the whole worfhip cf God, He that calls upon the 
 name of the Lord fo all be five d> Rom. x. 13. That is (2), 
 he that worihips Gcd, aright, Jer. x. 25. Pour out 
 thy tvraih upon the heathen that know thee not, and en the 
 families thai call not upon thy name l that do net pray, 
 that do not worfliip God. 
 
 And that hearingthe word is a part of God's worfliip, 
 is manifeft ; becaufe that in hearing we do manifeft 
 our dependency upon God, for knowing his mind, and 
 the way to eternal life, every time we come to hear the 
 word of God (a) y if we know what to do, we mud do 
 thus much ; we profefs that we depend upon the Lord for 
 the knowing of his mind, and the way and rule to eter- 
 nal life : and befides, herein we alfo come to wait u- 
 pon God in the way of ordinance, to have that good 
 conveyed unto us by way of an ordinance, beyond 
 what the thing itfelf is able to do, therefore this is 
 worfliip. And that the receiving the facrament is a 
 part of God's worfliip, it is manifeft, in that when we 
 come to receive thefe holy figns and fe*!s, we come to 
 prefent ourfelves before God, and come to God for a 
 blefiing in communicating unto us feme higher good 
 than poflibly thofe creatures that we have to deal with, 
 
 (v) Borrough's Gofpel Worfliip, p. 27. 
 (z) Ibid. p. 272. 
 (a) Ibid. p. 163. 
 
l66 THE MARROW OF 
 
 are able of themfelves to convey to us (£); we come 
 to God to have communion with him, and that we 
 might have the bleffing of the covenant of grace con- 
 veyed unto us through thefe things-, and therefore 
 when we come to be exercifed ita them, we come to 
 worfliip God. The like we may fay of the reft of the 
 duties before mentioned, but I hope this may fuihee 
 to fatisfy you that they are parts of God's worship. 
 
 Norn* But Sir, you know that in this commandment, 
 there is nothing exprefsly forbidden, but the making 
 and worfhipping of images, and therefore I queftion 
 whether all thofe other fins that you have named be 
 likewife forbidden. 
 
 Evan. But you muft know, that when die Lord con- 
 demneth the chief or greateft and moR evident kind of 
 faife woruhip, namely, the worlhip of God at, or by 
 images, it is manifeft that he forbiddeth alfo the other 
 kinds of falfe worfhip, feeing this is the head and foun* 
 tain of all the reft : wherefore, whatfoever worfhips are 
 instituted by men (c), or do any way hinder God's true 
 worlhip, they are contrary to this commandment. 
 
 Norn. Well, Sir, though that thefe things be fo, yet, 
 for all that, I am perfuaded i go very near the keeping 
 of this commandment; for I do constantly perform the 
 mod of thefe duties, and am not guilty of doing the 
 contrary. 
 
 Evan. But thou muft know, that for the worfhipping 
 of God aright, it is not only required th<it we do the 
 good which he commandeth, 2nd avoid the evil that 
 he forbiddeth •, but alfo that we do it in obedience to 
 God, to fhew that we acknowledge him alone to be 
 the true God, who hath willed this worfhip to be thus 
 done unto him ; fo that, as I told you before, the word 
 of God muft not only be the rule of aclions, but aifo 
 the reafon of them ; we muft do all things which are 
 delivered and perfcribed in the commandments (d) % 
 
 (b) Bor rough's Gofp. Worfhip, p 127, 
 
 (c) Urfin. Cat. p. 540. 
 {a) Ibid.$\s^ 
 
MODEUN DIVINITY. 167 
 
 even for the love wc, hear to God, and for the defire we* 
 o worfhip him ; for except we fo do them, we 
 do them, not according to the fentence and prefcript 
 of the 1 ther do we pleafe God therein. "Where- 
 
 fore, though you have prayed and heard the word of 
 God, and received the facrament, and done all the 
 reit of the forcnamed duties; yea, and tho' you have 
 not done the contrary, yet if all this hath been either 
 becaufe the laws of the kingdom require ir, or in mere 
 obedience to any fuperior, or to gain the praife or efteem 
 of men, or if you have any way made yourfelf your 
 higheft end, you have not obeyed nor worfhipped God 
 therein ; for, faith a judicious writer (e), M If any man 
 fhall obferve thefe things in mere obedience to the 
 King's laws, or thereby to pleafe holy men, and not 
 through an immediate reverence of that heavenly Ma- 
 jelly who hath commanded them, that man's obedience 
 is non-obedience; his keeping of thefe laws is no keep- 
 ing of them." Becaufe the main thing here intended 
 is negle&ed, which is the fetting up God in his heart ; 
 and that which is mod of all abhorred is pradtifed, viz. 
 The fear of God taught by the precepts of men, Ifa. xxix. 
 13. And to this purpofe that worthy man of God h2th 
 this faying (f) } " Take heed, faith he, that the praifes 
 of men be not, thy higheft end that thou aim* ft at ;" 
 for if it be, thou worfliippeft men, thou dolt make the 
 praife of men to be thy god ; for whatfoever thou deft 
 lift up in the higheft place, that is thy god whatfoever 
 it be ; wherefore if thou lifted up the praife of men, and 
 makeft that thy end, thou makeft that thy god, and fo 
 thou art a worihipper of men, but not a worfhipper of 
 God. 
 
 Again, faith he, Take heed of making felf thy end. 
 That is, take heed* of aiming at thine own peace, and 
 fatisfying thine own confeience in the performance of 
 duties. It is true, faith he, when we perform duties 
 of God's worfhip, wc may be encouraged thereunto by 
 the expectations of good to curielves, yet we mult look 
 
 [e) Dr. jMayer in his Cat. p. 193. 
 
 (f) Mr. Borrough's Gafpei Worfliip, p. 72. 
 
f68 THE MARROW OF 
 
 higher, we mud look at the honour and praife of God r, 
 it 15 not enough to do it merely to fatisfy conscience ; 
 thy main end mufl. be that thou mayeit by the per- 
 formance of the duty be fitted to honour the name of 
 Ood, otherwife we do them not for God but for our- 
 felves, which the Lord condemneth, Zech. vii. 5, 6. 
 And now, neighbour Nomologifta I pray you let me afl: 
 you once again, whether you think you keep this com- 
 mandment perfectly or no. 
 
 Nctn. No, believe me, Sir, I do now begin to fear I 
 do not. 
 
 Evan. If you make any queftion of it, I would intreat 
 you to confider with yourfelf, whether you have not 
 gone to the church on the Lord's day to hear the word 
 of God, and to receive the (acrament, and do other 
 duties, becaufe the laws of the kingdom require it ; or 
 becaufe your parents, or matters have required it ; or 
 becaufe it is a cuftom to do fo ; or becaufe you con- 
 ceive it to be a credit for you to do fo. And I pray 
 you alfo confider whether you have not abftained from 
 worlhipping of images, and other fuch idolatrous and fu- 
 perftitious actions which the Papifts ufe, merely, be- 
 caufe the laws of the land wherein you live do condemn 
 fuch things. And I pray you alfo confider whether 
 vou have not been fornetimes zealous in prayer in the 
 prefence and company of others, to gain their praife 
 and approbation j have you not defired that they fhould 
 think you to be a man of good gifts and parts i And 
 have you not in that regard endeavoured to enlarge 
 yourfelf? And have you not fometimes performed 
 duties merely becaufe otherwife confeience wouid not 
 let you be quiet ? And have you not fomethnes failed 
 ana prayed, and humbled yourfelf, merely or chiefly in 
 hope the Lord would, for your fo doingTprevent or re- 
 move fome judgment from you, or grant you fome 
 good thing which you defire. Now I befeech you, an- 
 i\ver me truly and plainly, whether you do not think 
 you have done fo. 
 
 Norn. Yea, believe me, Sir, I think I have. 
 
 Evan. Then have you in aA' thefe things honoured 
 and worfhipped your parents, your mafters, your ma- 
 
MODERN DIVINITY, 169 
 
 giftrates, your neighbours, your friends, and yourfdf, 
 as fo many falfe gods, inftead of the true God •, and 
 therein have been guilty of a breach of the fevjond com- 
 mandment. 
 
 Neo. I pray you, Sir, proceed to fpeak of the third 
 commandment, as you have done of the firit and ie- 
 cond ; and firft, tell us how the iecond and third com- 
 mandment dir/er. 
 
 COMMANDMENT III. 
 
 Evan. Why, as the Lord in the fecond command- 
 ment doth require that we worfhip him alone by 
 true means, fo doth he in the third commandment re- 
 quire that we ufe the means of his worfhip after a right 
 manner, that to they may not be ufed in vain, Mai. 
 xv. 9. And in this commandment likewife there is a 
 negative part expreiTed in thefe words, Thcujhalt not 
 take the name if the Lord thy Gcd in vain. And that is, 
 Thou fhalt not profane it, by ufing my titles, attributes, 
 ordinances, or works ignorantly, irreverently^ or after 
 a formal fuperftitious manner. And an affirmative 
 part included in thefe words, But thou fba/t fanclify my 
 ??atne y If a. viii. 13. By uilng my titles, attributes, or- 
 dinances, works, and religion, with knowledge, reve- 
 rence, and after a fpiritual manner, John iv. 24. 
 
 Nco. I pray you, bir, begin with the affirmative part, 
 and firft tell us what the Lord requireth in this com* 
 mandment. 
 
 Evan. The Lord in this commandment doth require, 
 that we fanclify his name in our hearts, with our 
 tongues, and in our lives, by thinking, conceiving, fpeak- 
 ing, writing, and walking, fo as becomes the excel- 
 lency of his titles, attributes, ordinances, works and 
 religion. 
 
 Nco. And how are we to fandlify the name of the 
 Lord in regard of his titles ? 
 
 Evan. By thinking, conceiving, fpeaking, and writ- 
 ing holily, reverently, and fpiritually of his titles. Lord 
 
 Volume II. V 
 
I70 THE MARROW OF 
 
 and God, Deut. xxviii. 58. And this we do when we 
 meditate on them, and ufe them in our fpeeches and 
 writings with an inward fpiritual fear and trembling, 
 to the glory of God and good of men, Jer. v. 22. 
 
 Neo. And how are we to fan£tify the name of the 
 Lord, in regard of his attributes ? 
 
 Evan. By thinking, conceiving, fpealdng, and writ- 
 ing holily, reverently, and fpiritually of his power wif- 
 dom, juftice, mercy, and patience, PfaL civ. 1. and 
 ciii. 6, 8. And this we do when we think, fpeak, and 
 write of them after a careful, reverent, and fpiritual 
 manner, and apply them to fuch good ufes for which 
 the Lord hath made them known, PfaL xxxvii. 30. 
 
 Neo. And in which of God's ordinances are we to 
 fan&ify his name i 
 
 Evan. In every one of his ordinances, aad efpecially 
 in the three great ordinances, prayer, preaching, and 
 hearing the word, and adminiftring and receiving the 
 facraments. 
 
 Neo. And how are we to fanclify the name of the 
 Lord in prayer? 
 
 Evan. In prayer we are to fanctify the name of the 
 Lord in our hearts, and with our tongues, in calling 
 upon his name after a holy, reverent, and fpiritual 
 manner; and this we do when our prayers are the 
 fpeech of our fouls, and not of our mouths only, and 
 that is when in prayer we lift up our hearts unto God, 
 PfaL xxv. 1. and pcur them out unto him, PfaL 
 lxii, 8, And when we pray with the fpirit, and with 
 underftanding alfo, 1 Cor. xiv. 15. asd with humility, 
 Gen. xviii. 27. and xxxii, 10. LukexYiii. 13, and with 
 fervency of fpirit, jfatn. v. 1-6. and cut of a fenfe of our 
 own wants, Jam. i. 5. and with a fpec'al faith in the 
 promifes of God, Mat. xxi. 22. 
 
 Neo % And how are you minifiers to fanclify the 
 name of the Lord in preaching his word? 
 
 Evan. We are to fanclify the name of the Lord in 
 our hearts, and with our tongues, in preaching after a 
 holy, reverent, and fpiritual manner (g): and this we 
 
 (#) Elton on the Commands, p, 40* 
 
MODERN DIVINITY. I/I 
 
 io when the word is preached, not only outwardly, by 
 the body, but alfo inwardly with the heart and foul; 
 when the heart and foul preacheth, then is the mini- 
 flry of the word, on the minifter's part, ufed after an 
 holy and fpiritual manner {h) y and that is, when we 
 preach the demonftration of the Spirit, I Cor. ii. 27. 
 and in fincerity, 2 Cor. ii. 17. and faithfully without 
 refpect of perfons, Deut. xxxiii. 9. and with difcretion, 
 Mat xxiv. 49. and with authority and power, Mat. 
 vii. 29. and with zeal to God's glory, John vii. 18. and 
 with a defire of the peoples' falvation, 2 Cor, xi. 2* 
 
 Neo. And how are we hearers to fandtify the name 
 of the Lord in hearing his word? 
 
 Evan. In hearing it after an holy, reverent, and fpi- 
 ritual manner; and this you do when your heart and 
 foal beareth the word of God ; and that is when you 
 fer yourfelves in the prefence of God, A3s x. 33. and 
 when you look upon the minifter as God's meflenger 
 or ambaiTador, 2 Cor. v. 20 % and fo hear the word as 
 the word of God, and not as the word of man, 1 TheJJl 
 ii. 13. with reverence and fear, If a. lxvi. 2. and with 
 a ready defire to learn,, Atls. xvii. 11. and with atten- 
 tion, Acts viii. 6. and with alacrity without wearifome- 
 nefo or ileepinefs, Acts xx. 9. 
 
 Neo. And how are you oainifters to fanftify the name 
 of the Lord in adminillring the facraments (i) ? 
 
 Evan. By adminillring them after an holy, reverent, 
 and fpiritual manner"; and that is when we adminiller 
 them with our hearts or fouls, according to Ch rift's in- 
 flitution, Mat. xxvi. 26, To the faithful in profef- 
 fion at leaft, 1 Cor. x. 10. and with a hearty defire 
 that may become"pToHTaBle to the receivers. 
 
 Neo. And how are we to fantUfy the name of the 
 Lord in receiving the facraments? 
 
 Evan. This we do when we rightly and ferroufly 
 
 examine ourfeives aforehand, 1 Cor. xi. and rightly 
 
 and ferioufly mind and confider of the facramental uni- 
 
 * * ..... . 1 ■ ■ ■ 1 1 . ■ ■> 11 » 
 
 (A) Downbam on the Com* 
 
 (/) Elton on the Com, p. 41% 
 V z 
 
172 THE MARROW OF 
 
 on, of the fign, and the thing fignined, and do in our 
 hearts perform thofe inward actions which are fignified 
 bj riie outward actions, Acls viii. 37, 38. 1 Cor. x. 6. 
 
 Neo. And how are we to fanctify the name of the 
 Lord in regard of his works? 
 
 Evan. In thinking and fpeaking of them after a wife 
 reverent, and fpiritnal manner j and this we do when 
 we meditate and make mention in our fpeeches and 
 writings of the inward works of God's eternal election 
 and reprobation with wonderful admiration of the un- 
 fearchable depths thereof. Rom, xi. 33, 34. And when 
 we meditate in our hearts of the work of God's crea- 
 tion and adminiftration, and make mention of them in 
 our words and writings, fo as that we acknowledge 
 therein his wifdom, power, and goodnefs, Rotn. i. 19, 
 10 PfaL xix. 1. and acknowledging the workmanfhip 
 of God therein, do fpeak honourably of the fame, PfaL 
 exxxix 14. Gen. i. 31. 
 
 Neo. And how are we to fan£iify the name of the 
 Lcrd in regard of his religion ? 
 
 Evan By a holy profefTion of his true religion, and 
 a converfation anfwerablc thereunto, to the glory of 
 God, the good of ourfelves and others, Mat. v. 16. 
 I Pet ii. 12. 
 
 Neo. And, Sir, are we not alfo to fan&ify the name 
 cf God by fwearing thereby ? 
 
 Evan. Yea indeed, that was well remembered, we 
 are to fandlify the name of the Lord in our hearts, and 
 with our tongues in fwearing thereby after a holy re- 
 ligious, and fpiritual manner * and this we do when 
 the magistrate requires an oath of us by the order of 
 juitice that is not ^gainlt piety or charity, Gen. xliii. 3* 
 1 Sam. xxiv, 2', 22 And when we. fwear in truth (k), 
 that is. when we are perfuaded in our confeience the 
 thing we fwear is truth, and fwear fimply and plainly, 
 without fraud or deceit, PfaLxv. 4. and xxiv. 4. And 
 when we fwear in judgment, that is, when we fwear 
 with deliberation, well confidering both the nature and 
 
 (k) Jei\ iv. 2. 
 
MODERN IHVIX1TY* 173 
 
 greatnefs of an oath, viz. That God is thereby called 
 to witnefs the truth, and judge and punifh us if we 
 (Wear faifely, Gal. i. 20. 2 Cor. i. 23. And when 
 wc fwear in rightcoufnefs, that is when the thing we 
 fwear is lawful and juft, and when our fwearing is that 
 God may be glorified, Jofi* vii, 19. Our neighbour fa- 
 tisfied, controverfies ended, Heb % vi. 16. Our own in- 
 nocency cleared, Exod. xxii. 11. and our duty dis- 
 charged, 1 Kings viii. 31. 
 
 Ney. Well, Sir, now I pray you proceed to the ne- 
 gative part, and tell us what the Lord forbiddeth in this 
 commandment. 
 
 Evan. As the Lord in the affirmative part of this 
 commandment doth require that we fanctify his name 
 in our hearts, with- our tongues, and in our lives, by 
 thinking, conceiving, fpeaking, writing, and walking 
 fo as becomes the excellency of his titles, attributes, 
 ordinances, and religion \ fo doth he in the negative 
 part thereof forbid the profanation of his name by do- 
 ing the contrary. 
 
 Neo. Well then; Sir, Ipray you firft tell us how the 
 titles of God are profanely abufed. 
 
 Evan. They are profanely abufed divers ways, as 
 fi*ft% ky thinking irreverently of them, or ufing them in 
 our common talk, or in our writings, after a rafh^ 
 carelefs, and irreverent manner, PfalA. 22. Rom. i. 21. 
 As when in foolifh admiration we fay, Good God ! good 
 Lord! Lord have mercy on us % ivkat a thing is this P and 
 the like ; or when by way of idle wifhes or impreca- 
 tions we fay, The Lord be my judge, Gen. xvi. 5. Or, / 
 pray God I may never /fir, if fuch a thing he notjo, and 
 the like *, or when by way of vain fwearing, we mingle 
 our fpeeches, and fill up our fentences with needlefs 
 oaths, aSyNotfo by my faith ^ a^d the like, Mat. v. 34. 
 James v. 12. Or when by way of jefting, or after a 
 formal manner we fay, G:d be thanked) God Jpeed you y 
 God's name be praifed % and the like, 2 Sam x *xiii. 21. 
 
 Neo. And I pray you, bir, how are the attributes of 
 God profanely abufed ? 
 
 JLvan. The attributes of God's power is profanely- 
 
 P3 
 
174 THE MARROW OF 
 
 abufed, either by calling it into queftion, 2 Kings 
 vii 2. or by thinking, fpeaking, or writing of it carnal- 
 ly, carelefsly, or contemptuously, Pfal. xii. 4. Exod. v. 2. 
 And the attribute of God's Providence is abufcd, ei- 
 ther by murmuring thereat in our hearts, Deut. xv, 9. 
 or by fpeaking grudgingly againft it under the name of 
 Fortune or Chance, in faying, What a Misfortune was 
 this? What a M if chance was that P and the like, Deut, 
 3. 27. 1 Sam. vi. 9. And the attribute of God's ju- 
 ftice is profanely abufed, either by thinking or faying^, 
 that God likes of fin or wicked finners, Pfal. I. 21. 
 Mai iii, 15. And the attribute of God's mercy is pro- 
 fanely abufed, either in preforming to fin, upon hope3 
 that God will be merciful, or by fpeaking bafely and 
 contemptuoufly thereof, as when we fay, fpeaking of 
 fome trifling thing, it if not worth God-a-mercy And 
 the attribute of God's patience is profanely abufed by 
 thinking or faying upon occafion of his forbearance to 
 puriifh for a time, that he will neither call us to an ac- 
 count, nor punifh us for our fins, Rom ii. 4. 
 
 Nt'o. Now, Sir, I pray you proceed to {hew how 
 God's name is profanely abufed in his ordinances \ and 
 firft of all begin with prayer. 
 
 Evan. God's name is profanely abufed in prayer, ci- 
 ther by praying ignorantly, without the true know- 
 ledge of God and his will, Ads xvii. 23, Mat. xx. 22* 
 or when we pray with the mouth only, and not with 
 the defires of our hearts agreeing with our words, Hcf. 
 Hi. 14. Pfal. lxxviii, 36. and when we pray drowfily 
 and heavily without fervency of fpirit, Mat. xxvi 41. 
 and when we pray with wandering worldly thoughts, 
 Rom. xii. 12, and when we pray with any conceit of 
 our own worthinefs, Luke xviii. 9. II. and when wc 
 pray without faith in t*:e promifes of God, Jam i. 6. 
 
 Neo. And how is God's name profanely abufed in 
 hearing or reading his word ? 
 
 Evan. God's name is hereby abufed, when w.e hear 
 it or read it, and do not underftand it, Acls viii. 30, 
 and when we hear it only with the outward ears of our 
 todies, and not alfo with the inward ears of the heart 
 
MODERN DIVINITY. I75 
 
 and foul ; and this wc do when we read it or hear it 
 with hearts full of worldly and wandering thoughts, 
 Ezek. xxxiii. 30. and we read it, or hear ir with dull, 
 drowfy, and ileepy fpirits ; and when in hearing of it 
 we rather conceive it to be the word of a mortal man 
 that delivereth it, than the word of the great God of 
 heaven and earth, 1 Tbe/f. ii. 13. and when we do not 
 with our hearts believe every part and portion of that 
 word which we read or hear, Heb. iv. 2. and when we 
 do not humbly and heartily fubje& ourfelves to what 
 we read or hear, 2 Kings xxii. 19. Ifa. lxii. 2% 
 
 Neo. And how is the Lord's name profanely abufed 
 in receiving the facrament of the Lord's Supper ? 
 
 Evan, This we do when we either through want of 
 knowledge cannot examine ourfelves, or through our 
 own negligence do not examine ourfelves, before we 
 eat of that bread, and drink of that cup, 1 Cc>\ xi. 28. 
 and when we in the a£t of receiving, do not mind the fpi- 
 ritual fignification of the, facrament, but do either ter- 
 minate our thoughts in the elements themfeives, or elfe 
 fuffer them to rove and run out to feme other object, 
 Luke xxii. 19. And when after receiving, we do not 
 examine ourfelves what communion we have had with 
 Chrift in that ordinance, nor what virtue we have found 
 flowing out from Chrift, into our fouls, by means of 
 that ordinance, 2 C#r. xiii 5. 
 
 Neo And how is the name of the Lord profanely 
 abufed in taking of an oath? 
 
 Evan. This we do, when we call the Lord to be a 
 witnefs of vain and frivolous things, by our ufuai fwear- 
 ing in our common talk, hof iv. 2. jet\ xxiiu 10, and 
 when we call God to be a witnefs of our furious an- 
 ger, and wicked purpofe, as when we fwear we will 
 be revenged on fuch a man, and the like, 1 Sam. xiv % 
 and xxv. 34. and when we call God to be a wit- 
 nefs to our fwearing faliely, Lev.jLix. 12. Zech v. 4. 
 and when we fwear by the roafs, or by our faith, or 
 troth, or by the rood, or by any thing elfe that is not 
 God, Jer. v. 7. Mat. v. 34,' 35, 36, 37, 
 
1/6 ' THK MARROVv' OF 
 
 Neo, And bow is the name of God profanely abufed* 
 as touching his works? 
 
 Evan. When we either take no notice of his works 
 at all, or when we think and fpeak otherwifc of them, 
 than we have warrant in his word to do ; as when we 
 do not ("peak of the inward works of God's election and 
 reprobation, and are called thereunto, or when we mur- 
 mur and cavil thereat, Rom* ix. 20. and when we ei- 
 ther do not at all mind the works of his creation and 
 administration, or do not take occafion thereby to glo- 
 rify the name of God, Pfal xix. I. Rom, i. 21. 
 
 Neo. And how is the name of God profanely abu- 
 fed, in refpe£l of his religion ? 
 
 Evan. When our converfation is not agreeable to our 
 profeiTion, 2 Tim. iii. 5. aad that either when in re- 
 fpe£t of God it is but hypocrify or in refpe£t of men we 
 walk cffenfively ; for rf we live fcandaloufly in the pro- 
 feiTion of religion, we caufe the name of God to be pro* 
 f?.ned by them that are without, Rom. ii. 24. and be- 
 come Rumbling blocks to our weak brethren, Ronu 
 xiv. 13* 
 
 And now, neighbour Nomologifta, I pray you tell 
 me, whether you think you keep this commandment 
 perfectly or no ? 
 
 Norn. Sir, to tell you the truth, I had not thought 
 that the name of God had fignified any more than his 
 titles, Lord and God. 
 
 Evan. Ay, but you are to know that the name 
 of God in Scripture, fignifieth all thofe things (/) that 
 r*re affirmed of God, or any thing whatfoever it is [m) t 
 whereby the Lord makes himfelf known to men. 
 
 Norn. Then believe me, Sir, I have come farfhortof 
 keeping this commandment perfectly, and fodoth every 
 man elfe, I am perfuaded. 
 
 Evan. I am of your mind, for where is the man 
 that hath and doth fo meditate on God's titles, and 
 ufe them in his fpeecbes and writings, with fuch reye- 
 
 (/) Urfin, Cat, p, 556, 
 
 (/?;) Elton on the Com. p, 54% 
 
MODERN DIVINITY. 177 
 
 verence, fear, and trembling as he ought ? Or what i 
 man is he that can truly fay, he never in all his life 
 thought on them, nor ufed them in his common talk, 
 either rafhly, caielefsly, or irreverently. I am fure, for 
 mine own part, 1 cannot fay fo, for alas ! in the time of 
 mine ignorance, I ufed many times to fay, by way of 
 'fooiifh admiration, Good, Lord! goodGccl! Lord have 
 mercy on us ! what a thing is this ? Yea, and I alfo 
 many times ufed to fay, 1 pray God 1 may never J}ir if 
 Juch a thing be not fo ? Yea, and I have divers times faid, 
 The Lord be with you, and /peed ycu } and the Lord's name 
 be praifed, after a formal curfory manner, my thoughts 
 being exercifed about fomtbing elfe all the while. 
 
 And where is the man that hath always thought, con- 
 ceived, fpoken, and written fo holily, reverently, and 
 fpiritually, of the Lord's power, wifdom, jufticc, mercy, 
 and patience, as he ought ? Nay, what man is he that 
 can truly fay, he never in all his life called the attribute 
 of the Lord's power into queftion, nor never murmur- 
 ed at any a£t or pafTage of God's providence, nor never 
 perfumed to fin, upon hopes, that God would be mer- 
 ciful unto him ? I am liire 1 Cannot truly fay fo. 
 
 And where can we find the man that can truly fay, 
 he hath always read and heard the word of God, after 
 a holy reverent, and fpiritual manner ? Nay, were is 
 the man that hath not fometimes both heard it, and 
 read it, after a formal curfory and unprofitable manner ? 
 Is there any man that can truly fay, he hath always 
 perfectly underftood, whatfoever he hath read and 
 heard ? and that hath not fometimes heard more with 
 the outward ears of his body, than with the inward 
 ears of his heart and foul ? and that was never dull and 
 drowfy, if not fleepy, in the time of hearing and read- 
 ing ? and that had never a worldly, nor wandering 
 thought to come in at that time ? and that never had the 
 leafl doubting or queflioning the truth of what he hath 
 read or heard ? I am fure, for mine own part, I have 
 been faulty many of tbefe ways. 
 
 And k it pcflible to find a man that can truly fay, 
 he hath always called upon the name of the Lord after 
 a holy, reverent, and fpiritual manner i cr hath not ra- 
 
I78 THE MARROW OF 
 
 ther many times prayed after a carnal, unholy, or fin- 
 ful manner? Where is the man that hath always had 
 a perfedl knowledge of God, and of his will, in prayer? 
 and whofe heart hath always gone along with his words 
 in prayer ? and that never was drowfy nor heavy, nor 
 never had wandering thoughts in prayer ? and that ne- 
 ver had the leaft conceit that God would grant him 
 any thing for his prayer's fake ? and that never had 
 the leaft doubting or queftioning in his heart, whether 
 God would grant Vim the thing he aflced in prayer ? I 
 am fure, for mine own part, I can fcarce clear myfelf> 
 from any of thefe. 
 
 And can any man truly fay, he hath always received 
 the facrament, after a holy, reverent, and fpiritual man. 
 ner? Nay, hath not every man rather caufe to acknow- 
 ledge the contrary ? Is there a man to be found that bath 
 always feriouily and rightly examined himfelf before- 
 hand, and that hath always rightly, with his heart, per- 
 formed all thofe inward a&ions, that are fignified by 
 the outward 3 or hath not every man ano/ woman ra- 
 ther caufe to confefs, that either for want of know- 
 ledge, or through their © ~n nrgligence tbey have not 
 fo examined themfelves as they ought ? nor fo actuated? 
 their faith, nor minded the fpiritual fignification of the 
 outward elements, in the time of receiving the facra- 
 ment as they ought ? nor fo examined themfelves, af- 
 ter receiving, what benefit they have got to their foul 
 thereby ? I am fure, I have caufe to confefs all this. 
 
 And where (hall we find a man that hath always 
 fandtified the name of the Lord, in his heart, and with 
 his tongue, by f wearing after a holy # religious and fpi- 
 ritual manner ? or rather have not mod men that have 
 been called to take an oath, profaned the name of the 
 Lord, either by fwearing ignorantly, falfely, maliciouf- 
 ly, or for fome bafe and wicked end ? And I think it is 
 fomewhat hard to find a man that never in all his life 
 did fwear, either by his faith, or by his troth, by the 
 mafs, or by the rood, I am fure I am not the man : and 
 he is a rare man that can truly fay, be hath always 
 fanflified the name of God in his heart, and with his 
 
MODERN DJVINJTY; 179 
 
 tongue, by admiring and acknowledging the wifdom, 
 -power, and goodnefs of God rnanifefted in his works ; 
 for it is to be feared, that moft men do either take no 
 notice at all of the works of God, or elfe do think and 
 fpeak of them othcrwife than the word of God warrants 
 them to do. I am fure I am one of thefe moft. 
 
 And he is a precious man that hath alway fofan&i- 
 fied the name of the Lord by a holy and unblameable 
 converfation as he ought ; for alas ! many profeflbrs of 
 religion by their fruitlefs and ofTenfive walking, do 
 either caufe the enemies of God to fpeak evil of the 
 the ways of God, or elfe do thereby caufe their weak 
 brother to (tumble : it is well if I never did fo, and thus 
 have I alfo endeavoured to fatisfy your defires concern- 
 ing the third commandment, 
 
 Neo. I befeech you, Sir, proceed to fpeak to the 
 fourth commandment as you have done of the other 
 three* 
 
 COMMANDMENT IV. - 
 
 Evan* Well then, I pray you confider, that, as the 
 Lord in the third commandment doth prefcribe the 
 right manner how he will be worihipped, fo doth he in 
 the fourth commandment, fet down the time when he 
 Avill be moft folemnly worfhipped, after the right man- 
 ner, and in this commandment there is an affirmative 
 part expreffed in tbcfe words, Remember the Sabbath day 
 to keep it holy> &c. That is, Remember that a feventh 
 day (?/) in every week be fet a part form worldly things 
 and bufineffes (o) y and be confecrated to Gcd by holy 
 and heavenly employments : and a negative part ex- 
 preffed alfo in thefe words, In it thoufialt not do any 
 *ivork % &c. That is, thou (halt not on that day do any 
 fuch thing or work as doth any way hinder thee from 
 keeping an holy reft unto God. 
 
 («) Excel, xxni. 12. 
 
 \o) Elton on the Com. p. 87* 
 
l8o THE MARROW OF 
 
 Neo. I pray yon, Sir, begin with the affirmative pari, 
 and firft tell us what the Lord requireth of us in this 
 commandment. 
 
 Evan. In this fourth commandment-the Lord requi- 
 reth that we finith all our works in the fpace of fix 
 days, Deut. v. 13. and think on the feventh day before 
 it come, and prepare for it, Luke xxiii. 54. and rife 
 early on that day in the morning, PfaL xcii. 2. Mark 
 i. 35, 38, 39 Yea, and the Lord requireth that we fit 
 ourfelves for the public exercifes by prayer, reading 
 and meditation, EccL v. i. Ifa. vii. 10. and that we 
 join with the minifter and people publicly aflembled, 
 with affent of.mind, and fervency of affeftion in prayer, 
 Ads ii. 42. in hearing the word read and preached, 
 Afts xiii. 14, 15,44. in finging of pfalrns, 1 Cor. xiv. 
 15, 16. Col. iii. 16. in the facrament of baptifm, Luke 
 i. 58, 59. and in the facrament of the Lord's Supper, 
 fo often as it fhall be adminiftred in that congregation 
 whereof we are members, 1 Cor. xi. 26* 
 
 Then afterwards when we come home, the Lord re- 
 quireth that we ferioufiy meditate on that portion of 
 the word of which we have heard, Ails xvii. \\. and 
 repeat it to our families, Deut vi. 7. and confer of it 
 with others, if there be occafion, Luke xxiv. 14, 17. 
 and that we crave his blefling when we have done all 
 this, John. xvii. 17, 
 
 Neo. And is this all that the Lord requireth us to do 
 on that day? 
 
 Evan. No, the Lord doth alfo require that we do 
 works of mercy on that day, as to vifit the fick, and do, 
 them what good we can, Neh. viii. 12. Mark iii. 3. 
 4, 5. and relieve the poor and needy, and fuch as be 
 in prifon, Luke xiii. 16. and labour to reconcile thofe 
 that be at variance and difcord, Mat. v. 9. 
 
 Alfo the Lord doth permit us to do works of inftant 
 neceflity on that day, as to travel to the places of God's 
 worfhip, 2 Kings iv. 23. to heal the difeafed, Hof. vi. 6. 
 Mat. xii. 7, 12. to drefs food for the neceflary prefer- 
 vation of our temporal lives, Excd. i. 1. to tead and 
 feed cattle, Mat. xii. 1 1 . and fuch like. 
 
MODERN DIVINITY. Xi I 
 
 Nec. I pray you, Sir, proceed to the negative part, and 
 -and tell us what the Lord forbiddeth in this command- 
 ment ? 
 
 Evan. In this commandment the Lord forbiddeth 
 idlenefs or ilecping more on the Lord's day in the 
 morning, than is of neceiTity, Mat, xx 6. And he alio 
 forbiddeth us to labour in our particular callings, Ex. 
 xvi. 28, 29, 30* and he alfo forbiddeth us to talk about 
 our wordly affairs and bufinefs on that day, Amos. viii. 5. 
 Ifa. lviii. 13. and he alfo forbiddeth us to travel any 
 journey about our worldly bufinefs on that day, -Mat* 
 xxiv. 20. or to keep any fairs or markets on that day, 
 Neb. xiii. 16, 17. or to labour in feed-time and harveft 
 on that day. In a word, the Lordon that day forbid- 
 deth all worldly works and labours, except works of 
 mercy and inftant neceffity, which were mentioned be- 
 fore. And thus have I alfo declared, both what the 
 Lord requireth, and what he forbiddeth in the fourth 
 commandment. And now, neighbour Nomologifta, I 
 pray you tell me, whether you think you keep it per- 
 fectly or no. 
 
 Nom. Indeed, Sir, I muft confefs, there is more both 
 required and forbidden in this commandment then I was 
 aware of; but yet I hope I go very near the obferving 
 and doing of all. 
 
 Neo. But, Sir, is the bare obferving and doingof thefe 
 things fuflicient for keeping of this commandment per- 
 fedly. 
 
 Evan. O no ! the firft commandment muft be under- 
 stood in all the reit, that is, the obedience to the firft com- 
 mandment muft be the motive and final caufe of our 
 obedience to the reft of the commandments (/>), other- 
 wife it is not the worftiip of God, but hypocrify, as I 
 touched before: wherefore, neighbour Nomologifta, 
 though you have done all the duties the Lord requi- 
 reth inthiscommandmen^andavoidedallthefins which 
 he forbiddeth; yet if all this hath been from fuch 
 grounds, and to fuch ends as I told you in the conclu- 
 
 (/>)Urfin. Cat. p. 48, 
 Vtlume II. (^ 
 
I§2 THE MARROW 0* 
 
 fion of the fecond commandment, and not for the love 
 you bare to God, and the defireyou have to pleafe him, 
 you come far fhort of keeping the commandment, per- 
 fectly. 
 
 Neo. Sir, whatfoever he doth, I am fure I come far 
 fhort not only in this point, but in divers others : for 
 though, it is true indeed, I am careful to fini£h all my 
 worldly bufinefs in the fpace of fix days, yet, alas! I do 
 not fo ferioufly think on and prepare for the feventh 
 day as I ought ; neither do I many times rife fo early 
 on that day as I ought; neither do I fo throughly fit 
 and prepare myfelf by prayer and other exercifes before- 
 hand as*I ought; neither do I fo heartily join with the 
 nnnifter and people when I come to the afiembly, as I 
 ought •, but am fubjeft to many wandering, worldly 
 thoughts and cares even at that time. And when I come 
 home, if 1 do either meditate, repeat, pray or confer; 
 yet, alas ! I do none of thefe with fuch delight and 
 comfort as 1 ought; neither have I been fo mindful 
 nor careful to vifit the fick, and relieve the poor, as I 
 ought ; neither can I clear myfelf from being guilty of 
 doing more worldly works and labours on that day, 
 than the works of mercy, and inftant neceflity, the 
 the Lord be merciful unto me. But I pray you, Sir, 
 proceed to fpeak of the fifth commandment, as you 
 have done of the reft. But .fir ft of all, I pray you tell 
 us what is meant by father and mother. 
 
 COMMANDMENT V. 
 
 Evan, By father and mother, is meant not only na- 
 tural parents, but others alfo that are our fuperiors, 
 either in age, in place, or in gifts ; 2 Kings v. 13* and vi. 
 21. and xiii. 14. 
 
 Neo. And why did the Lord ufe the name of father 
 and mother to fignify and comprehend all other fu- 
 periors ? 
 
 Eva/2. Becaufe the government of fathers is the firft 
 and molt antient of all other; and becaufe the fociety 
 
MODERN DIVINITY. 183 
 
 of father and mother/as that from whom all other fo. 
 cicties do come. 
 
 Ndo. And are the duties of inferiors towards their 
 fuperiors only here intended ? 
 
 Evan. No, but alfo of fuperiors towards their infe- 
 riors, and of equals amongil thcmfelves ; fo that the 
 general duty required in the affirmative part of this 
 fifth commandment, Honour thy father and mother, &c. 
 is, that every man, woman, and child, be careful to 
 carry themfelves as becometh them in regard of that 
 order God hath appointed amongft men, and that re- 
 lation they have to others, either as inferior, fuperior, 
 or equal. » 
 
 Neo. I pray ycu, Sir, proceed to the particular hand- 
 ling of thefe things ; and firit tell us, what is the duty 
 of children to their parents. 
 
 Evan, Why the Lord in this commandment doth re- 
 quire, that children do reverence their parents, by think- 
 ing and efteeming highly of them, Gen % xxxi. 35. 'and 
 by loving them dearly, Gen % xlvi. 29. and by fearing 
 them in regard of their authority over them, Lev, xix. 3. 
 And this inward reverent efteem of them is to be ex- 
 preffed by their outward reverent behaviour towards 
 them, Gen. xlviii. 12. And this outward reverent be- 
 haviour is to be exprefled in giving them reverent titles, 
 Gen. xxxi. 35. and by bowing their bodies before them, 
 1 Kings ii. 19. and by embracing their inftru£tions, 
 Prcv. i. 8. and by fubmitting patiently to their correc- 
 tions, Heb. xii. 9. and by their fuccouring and relie- 
 ving of them in cafe of want and neceflity, Gen. xlvii. 
 12, and by making their prayers unto God for them, 
 1 Tim, ii. 12*3 
 
 Neo. And, Sir, what be the duties of parents towards 
 their children ? 
 
 Evan. Why the Lord in this commandment doth 
 require that parents be careful to bring their children 
 with all convenient fpecd, in due order, to be admitted 
 into the vifible church of God by baptifm, Luke i. 59. 
 and that they, according to their ability, do yield and 
 give unto their children fuch competent food, cloath- 
 
184 THE MARROW OF 
 
 ing, and other necetTaries, as are fit for them, M*t\ vif. 
 9, 12. 1 Tim* v. 8« 
 
 And that they train them up in learning, inftru&r 
 them in religion, and endeavour to fow the feeds of 
 god-inefs in their hearts, fo foon as they be able to 
 fpeak, 2nd have the ufe of realbn and understanding, 
 Deut. iv. 10. and vi. 7, 20, 21. And that, they be 
 careful to check and rebuke them when they do amifs, 
 Prov. xjcxL 2. and that they be careful feafonably to 
 correct their faults, Prov. xiii. 24. and xix. r8. and that 
 they be careful in time, to train them up in fome honeft 
 calling, Gen. iv. 2. and that they be careful to beflow 
 them in marriage in due time, Jer. xxix. 6. 1 Cor. vii. 
 36, 38. and that they be careful to lay up fomething for 
 them, astheir ability will fufFcr, Prov. xix. 14. 2 Cor. xii. 
 14, and that they be earned with God in prayer, for a 
 blemng upon their children's fouls and bodies, Gen* 
 xlviii. 15, 16. 
 
 Ntff 9 And what be the duties of fervants towards 
 then* m afters ? 
 
 Evan. Why the Lord in this commandment doth 
 require that fervants have an inward, high, and reve- 
 rent efteem of their mafters, Eph vi. 5, 6, 7. yea, and 
 that they have in their hearts a reverent awe and fear 
 of them, 1 Pet. ii 18. and this reverence and fear they 
 are to exprefs by their outward reverent behaviour to-^ 
 wards them, both in word and deed, as by giving them, 
 reverent titles, 2 Kings v. 23, 25. and by an humble, 
 fubmiflive countenance and carriage, either when their* 
 mafters fpeak to them, or they fpeak to their mafters, 
 Gen. xxiv, q> Atis. x. 7. and by yielding of fmcere, 
 faithful, wiliing, painful, and fingle-hearted fervice to 
 their mailers in all they go about, CoL iii- 22. Tit. ii. 
 jo. and by a meek and patient bearing of thofe checks, 
 rebukes and corrections which are given to them, or 
 laid upon them by their mafters, without grudging 
 ftomach, or fullen countenance, though the mailer do 
 it without juft caufe, or exceed in the meafure, 1 Pit. 
 ii. i8 ; 20. and by being careful to maintain their ma- 
 iler^ good name, in keeping fecret thole honeft intents, 
 
liODERN DIVINITY; *%$ 
 
 *-hich he would not have difclofed ; asd as much as. 
 >nav be to hide and cover their matter's wants and infir- 
 mities, not biasing them abroad, 2 Sam. xv. 13.2 Kings 
 vi. 11. 
 
 Nco. And what is the duty of mailers towards their 
 fervants ? 
 
 Evan. Why the Lord in this commandment doth 
 require that mailers he careful to chufe unto themfelves 
 religious fervants, PfaL ci. 6. and that they do inftruct 
 them in religion and the ways of godlinefs, Gen. xviii. 
 19. and that they be careful to bring them to the pub- 
 lic, exercifes, JoJIj. xxiv. 15. and that they- do daily 
 pray with thcrn and for them, Jer. x. 25. and that 
 they do yield and give unto them meat, drink, and ap- 
 parel fitting for them, Dent. xxiv. 14, 15. and that they 
 fee to them that they follow the works of their callings 
 with diligence, Prov. xxxi. 27. and that they be care- 
 ful to inftrud them, and give them direction therein, 
 Exod.xxxv. 34. and that they be careful to give them 
 juft reproof and correction for their faults, Prcv. xxix» 
 29. and xix* 29. and that they look carefully unto them 
 when they are fick, Mat. viii. 5, 6. 
 
 Neo. And what is the duty of wives towards their 
 hufbands ? 
 
 Evan. Why the Lord in this commandment doth 
 require, that wives do carry in their hearts an inward 
 opinion, and their efteem for their hufbands, Eph. v. 
 33. the which they are to exprefs in their fpeeches, by 
 giving them reverent titles and terms, 1 Pet. iii. 6. and 
 in their countenance and behaviour, by their modefty, 
 fhamefacednefs, and fobriety, 1 Tim ii. 9. and in being 
 willing to yield themfelves to be commanded, govern- 
 ed, and directed by their hufbands in all things honeft 
 and lawful, Gen. xxxi. 4. 16, 17. 2 Kingi iv. 22 and 
 they are alfo required to love their hufbands, Tit. ii. 4. 
 and to exprefs their love by their chaftity and faithful- 
 nefs to their hufbands, both in body and mind, Tit. ii. 5. 
 \Tim. iii. ii. and by their ufing the beft means they can 
 to keep their hufbands bodies in health, Gen xxvii. 9* 
 they are alfo required to be helpful to them in the go- 
 
 QJ5 
 
l8(S THE MARROW CF 
 
 vernment of the family, and to be provident for their 
 eftate, by exercifmg themfelves in fome profitable em- 
 ployment, Prov. xxxi. 13, 15, 19. and they are alfo 
 required to flir up their hufbands to good duties, and 
 join with them in the performance of them, 2 Kings 
 iv. 9, 10. and to pray for them, 1 Tim. ii. 12. 
 
 Neo And what is the duty of hufbands towards their 
 wives ? 
 
 Evan, Why the Lord in this commandment reqai- 
 reth, that hufbands be careful tochufe religious wives, 
 2 Cor. vi. 14. and that they dwell with them as men 
 of knowledge, 1 Pet. iii. 7. and that they cleave unto 
 them with true love and affc£tionof heart, Col. iii. 19* 
 yea, and that they content themfelves only with tha 
 love of tbeir own wives, and keep themfelves to them 
 both in mind and body, Prov. v. 19, 20. they are alfo 
 to be careful to maintain their authority over them, 
 Eph v. 23. and to live cheerfully and familiarly with 
 them, Prov. v. 19. and to be careful to provide all 
 things needful and fitting for their maintenance, 1 < Tim % 
 v. 8. and to teach, inftruft, and admeniih them, as 
 touching the bed things, 1 Sam. i. 8. and to pray with 
 them and for them, 1 Pet. iii. 7. and to endeavour to 
 reform and amend what they fee amifs in them, by 
 feafonable and loving admonition and reproof, Gen* 
 xxx. 2. and wifely and patiently to bear with their 
 natural infirmities, Gal. vi. 2. 
 
 Neo. And what is the duty of fubje&s towards their 
 magistrates ? 
 
 Evan. Why the Lord in this commandment doth re- 
 quire, that fubje<fls do think and efteem reverently of 
 their magiftrates, 2 Sam. x. 16, 17. and that they carry 
 in their hearts a reverent awe and fear of them, Prov* 
 xxiy. 21. the which they are to exprefs by their out- 
 ward reverent behaviour towards them, both in word 
 and deed, 2 Sam. ix. 6, 8. and by an humble, ready, 
 and willing fubmirting of themfelves to their com- 
 mands, either to do, or to fuifer, 1 Pet ii. 13, and by 
 yielding a loyal and found-hearted love to them, in not 
 fhrinking from them when they have need, but de* 
 
MODERN DIVINITY. 187 
 
 fending them with their goods bodies and lives, if oc- 
 cadon require, 2 Sjwi. xviii. 3. and xxi. 27. alfo they 
 are required to make their prayers unto God for them, 
 I Tim. ii. 12. 
 
 Neo. And what is the duty of magiftrates towards 
 their fubjecls ? 
 
 Evan. Why the Lord in this commandment doth 
 require, that magiftrates be careful to eflablim good 
 jaws in their kingdoms, and good orders among their 
 fubjects, 2 Kings xviii. 4. Rom. xii. 17. and that they 
 be careful to fee them duly and impartially executed, 
 Jer. xxxviii. 4, 6. Rom, xiii. 3, 4. and that they be 
 careful to provide for the peace, fafety, quietnefs, and 
 outward welfare of their fubjecls, Rom. xiii. 4. 1 Tim. 
 ii. 2. and not to opprefs them with taxations and grie- 
 vances, 1 Kings xii, 14* 
 
 Neo. And what duties are people to perform towards 
 their minifter ? 
 
 Evan. Why the Lord in this commandment doth re- 
 quire, that people have their minifter in reverent ac- 
 count and eftimation, I Cor. iv. 1. and that they hum- 
 bly and willingly yield themfelves tabe taught and di- 
 rected in their fpiritual affairs by him, Heb. xiii. 17. 
 and that they pray for him, that the Lord would ena- 
 ble him to do his duty, Rom. xv. 30, 31. and that they 
 do their beft to defend him againft the wrongs of 
 wicked men, Rom. xvi. 4. and that they yield unto 
 him double honour (g), that is both fingular love for 
 their works fake, and fufficient maintenance, both hi 
 regard of his perfon and calling, I Tim. v. 17. i8» Gal. 
 iv. 15. 
 
 Neo. And what is the duty of a minifter towards the 
 people ? 
 
 Evan* Why the Lord in this commandment doth 
 require, that minifters do diligently and faithfully 
 preach the pure word of God unto their people, both 
 in feafon and out of feafon, 1 Cor. ix. 16. 2 Kings iv. 2. 
 and that they do fo truly and plainly expound the fame, 
 
 (q) Elton on the Com, p* 161% 
 
lS8 THE MARROW OF 
 
 that the people may underftand it, and that they pour 
 out their fouls to God in prayer for the fpirituai gr,ocL 
 of the people, i Ihejf. i. 2. and that they go before the 
 people, as a pattern of imitation to them, in all holi- 
 nefs of converfation, Phil. iv.9. 
 
 Neo. And what is the duty of equals ? 
 Evan. Why the Lord in this commandment doth re- 
 quire, that equals regard the dignity and worth of each- 
 other, and carry themfelves modeftly one towards an- 
 other, and in giving honour, go one before another, 
 Eph. v. 21. Rom. xii. 20. And thus having fhewed 
 you the duties required in this commandment, I pray 
 you, neighbour Nomologifta, tell me whether you think 
 you have kept it perfectly or no. 
 
 Norn. Sir, tho* I have not kept it perfectly, yet I am 
 perfuacled I have gone very near it •, for when I was a 
 ehild, I loved ar>d reverenced my parents, and was o- 
 bedient unto them ; and whefi I was a fervant, I reve- 
 renced and feared my matter, and did him faithful fer- 
 vice ; and fince I became a man, I have, I hope, car- 
 ried myfelf well towards my wife, and towards my fer- 
 vants; yea, and done my duty both to magittrates and 
 minifters. 
 
 Evan. Ay, but I muft tell you, the Lord doth not 
 only require, that you do them, but alfo that you do 
 them in obedience unto him \ that is, in confcience to, 
 God's commandment, or for his fake, even becaufe he 
 requireth it. Therefore, altho* you did your duty to 
 your parents, when you were a child, and to your ma- 
 fter, when you were a fervant m 9 yet if -you did it either 
 for the praife of men, or for fear of their corrections* 
 or to procure a greater portion or greater wages, and 
 not becaufe the Lord faith (r), Children, obey your parents 
 in the Lord. And becaufe he faith to fervants (/), What* 
 foever you do^ do it heartily, as to the Lord, and not uni$ 
 tntn, you have not in fo doing kept this command. 
 went \ and though you have loved your wife, and every 
 
 (r) Eph. vi. 4. 
 (J) Col. ill. 2. 
 
MODERN DIVINITY. 189 
 
 way carried yourfclf well towards her, yet, if it have 
 been cither becaufe fhe is come of rich parents, or be* 
 caufe fhe is beautiful, or becaufe (he brought you a 
 good portion, or becaufe (lie fome way ferveth and 
 pleafeth you after the flefh ; and not becaufe the Lord 
 faith (/), Hujbands love your wives, you have not there- 
 in kept this commandment 5 and though you have car- 
 ried yourfelf never fo well towards your fervants •, yet, 
 if it have been, that they might praife you, or to make 
 them follow your bufinefs mare diligently and faith- 
 fully •, and not becaufe the Lord faith, Maflers give un+ 
 to your fervants that which is jujl and equal, you have 
 not therein kept this commandment. And though 
 you have done your duty never fo well towards your 
 magistrate ; yet, if it have been for fear of his wrath, 
 and not for confeience fake, viz. becaufe the Lord faith, 
 Let every foul be fubject unto the higher power r, you have 
 not therein kept this commandment: and though yoa 
 have given your minifter his due maintenance, and in- 
 vited him oft' to your table, and carried yourfelf never 
 fo well towards him ; yet, if it have been, that he or 
 others might tbink you a good Chriltian, and a kind 
 nun, and not becaufe the Lord faith (//), Let him that 
 is taught in the word, communicate unto him that teacheth 
 in all good things , you have not therein kept this com- 
 mandment. 
 
 Neo. Well, Sir, I cannot tell what my neighbour Na- 
 mologifta hath done, but for mine own part, I am fure, 
 I have come far Ihort of doing my duty in any relation 
 1 have had to others ; for when I was a child, I re- 
 member that I was many times ftubborn and difobedi- 
 ent to my parents, and vexed if I might not have my 
 will, and flighted their admonitions, and was impatient 
 at their corrections, and fometimes defpifed and con- 
 temned them in my heart, becaufe of fome infirmity, 
 efpecially when they grew old ; neither did I pray for 
 them, a6 it fecmeta 1 ought to have donei and the 
 
 (/) Eph. v, 25. 
 (it) Gal. vi. <5. 
 
I0O THE MARROW OF 
 
 truth is, if I did yield any obedience to them at all, It 
 was for fear of their corrections, or fome fuch by re- 
 fpe£ts, and not for confeience towards God. And when 
 I was a fervant, I did not think fo reverently, nor 
 efteem fo highly of my mafter and miftrefs as I mould 
 have done, but was fubjedt to flight and defpife them, 
 and did not yield fuch humble, reverent, and cheerful 
 obedience as I fhould have done ; neither did I patiently 
 and contentedly bear their checks and rebukes, but had 
 clivers times rifings and fwellings in my heart againft: 
 them ; neither was I fo careful to maintain their good 
 name and credit as I ought to have been ; neither did I 
 pray unto the Lord for them as 1 ought to have done: 
 and the very truth is, all the fubj action which I yielded 
 unto them was for fear of their reproofs and correc- 
 tions, or for the praife of men, rather than in confei- 
 ence to the Lord's commandment. 
 
 And when I entered into the married eftate, I was 
 not careful to chufe a religious wife; no, I aimed at 
 beauty more than piety ; and I have not dwelt with 
 my wife as a man of knowledge ; no, I have cxpreiTed 
 much ignorance and folly in my carriage towards her; 
 neither have I loved her fo as a huiband ought to love 
 his wife ; for though it is true, I have had much fond 
 affection as hath yet ; yet have I hid but little true af- 
 fection towards her, as has been evident, in that I have 
 been eafi'iy provoked to anger and wrath againft her, 
 and have not carried myfelf patiently towards her; 
 neither have I been careful to maintain mine authority 
 over her, but have loft it by my childiih and undifcreet 
 carriage towards her; neither have I lived fo cheer- 
 fully and delightfully with her as I ought to have done, 
 but very heavily, difcontentcdly, and uncomfortably 
 have I carried myfelf towards her, neither have I been 
 careful to inftrudl and admonifh her as I ought; and 
 though I have now and then reproved her, yet for the 
 moft part it hath been in a paffion, and not with the 
 fpirit of meeknefs, pity and compafiicn; neither have 
 I prayed for her either fo often or fo fervently as I 
 ought ; and whatfoever I have done, that hath been 
 
MODERN DIVINITY. I£l 
 
 trcll, I have bien moved thereunto (in former times 
 especially) rather by fomething in her, or done by her f 
 than by the commandment of God. And fince I be» 
 came a father and a matter, I have neither done my 
 duty to my children nor fervants as I ought ; for I have 
 not had fuch care, nor taken fuch pains for their eter- 
 nal good, as I have done for their temporal. I have 
 had more care, and taken more pains to provide food 
 and raiment for them, than I have to admonifh,inftrutt, 
 teach and catechife them; and if I have reproved or 
 corrected them, it hath been rather becaufe they have 
 fome way offended me, than becaufe they have offended 
 God: and truly I have neither prayed for them fo of- 
 ten nor fo fervently as I ought. In a word, whatfo- 
 everlhave done byway of difcharging my duty to them, 
 I fear me it hath been rather out of natural affection, 
 or to avoid the blame, and gain the good opinion of 
 icen, than out of confeience to the Lord's will and 
 commandment. 
 
 And if I have at any time carried myfelf well, or 
 done my duty either to magiftrate or minifter, it hath 
 rather been for fear or praife of men, than for confei- 
 ence fake towards God ; fo far have I been from keep- 
 ing this commandment perfectly, the Lord be merciful 
 unto me. 
 
 Evan. Afiure yourfelf, neighbour Neophitus, this 
 is not your cafe alone, but the cafe of every man that 
 hath flood in all thefe relations to others, as it feems 
 you have done, as I am confident any man that doth 
 truly know his heart will confefs; yea, and any wo- 
 man that is well acquainted with her own heart, I am 
 perfuaded will confefs, that fhe hath not had fuch a 
 reverent efteem and opinion of her hufbar.d as fhe 
 ought, nor fo willingly yielded herfelf tobe commanded, 
 governed, and directed by him as flic ought, nor loved 
 him fo truly as die ought, nor been fo helpful to him 
 no way as fhe ought, nor prayed neither fo oft nor fo 
 fervently for him as fhe ought \ and I fear me mod 
 women do all that they do rather for fear of their huf- 
 band's frowns, or to gain his favour, than for confei- 
 ence to the Lord's will and command. 
 
IJ>2 THE MARROW OF 
 
 And where is the magiftrate that is fo careful to 
 eftablifli in his dominions fuch good and wholefome 
 laws as he ought, or to fee them executed and put in 
 pra£lice as he ought ? or that is fo careful to uphold 
 and maintain the truth of religion as he ought ? or 
 that is fo careful to provide for the peace, fafety, and 
 welfare of his people, as he ought? ot where is the 
 magiftrate that doth not do what he doth for fome 
 other caufe, or to fome other end, rather than becaufe 
 Cod commands them, or to the end he may pleafe him ? 
 
 And where is the minifler that doth his duty fo in 
 his place as he ought ? I am fure for mine own part, I 
 have neither fo diligently nor faithfully preached the 
 pure word of God as I ought, nor fo fully nor truly ex- 
 pounded it and applied it to my hearers as I ought ; 
 nor fo poured out my foul to God for them in prayer 
 as I ought ; neither have I gone before them as a pat- 
 tern of imitation in holinefs of life and converfation as 
 I ought; the Lord be merciful to me. 
 
 Neo. Well, Sir, now li ntreat you to proceed to fpeak 
 of the fixth commandment as you have done of the 
 reft. 
 
 COMMANDMENT VI. 
 
 Evan. Well then, I pray you confider, that in the 
 fixth commandment there is a negative part expreffed 
 in thefe words, Thoujhalt do no murder. That is, tfaou 
 {halt neither in heart, tongue, nor hand, impeach or 
 hurt either the life of thine own foul or body, or the 
 life of any other man's foul or body. And an affirma- 
 tive part include in thefe words, But thou Jhalt.^ every 
 ivay\ by all good means, feek to prefer ve them both. 
 
 Neo. 1 pray you, Sir, fpeak of thefe things in order, 
 and firfl, tell us what is forbidden in this command- 
 ment as tending to the murdering of our own fouls. 
 
 Evan. That we may not be guilty of" murdering the 
 fouls of others, in this commandment, is forbidden, all 
 giving occafion to others to fin againll God, either by 
 provoking of them, i Kings xxi. 25. or by counfelling 
 
MODE'RN DIVINITY. Ipj 
 
 of them, 2 Sim. xvi. 21. or by evil example, Romans 
 xiv, 15. 
 
 Neo. And what is forbidden in this commandment, 
 as tending to the murdering of our own bodies ? 
 
 Evan. That we may not be guilty of murdering our 
 own bodies, in this commandment is forbidden, ex- 
 cefiive worldly forrow, 1 Cor. vii% 10. Prov. xviii. 22. 
 and fo alfo is the negle£t of meat, drink, apparel, re- 
 creation, phyfic, or any fuch refrefhments, Eccl. v. 19. 
 and vi. 2. and fo alio is exceffive eating and drinking, 
 Prov. xxiii. 29, 30. Ho/ % \\\. 5. and fo alfo is laying vi- 
 olent hands upon ourfelves, 1 Sam. iii. 14. Acts xvi, 
 28 
 
 Neo. Well, Sir, now I pray you tell us what is for- 
 bidden in this commandment as tending to the mur- 
 dering of others bodies; and, firft, what is forbidden 
 in refpeft of the heart ? 
 
 Evan. That we may not be guilty of murdering 
 others with our hearts, in this commandment is for- 
 bidden all hafty, ra(h, and unjuft asger, Alat. v. 22. 
 and fo alfo is malice or hatred, Lev. xix. 19. John 
 iii. 15. and fo alfo is envy, Pf. xxxvii. 1. Prov. xxiv. I. 
 and fo alfo is defire of revenge, Lev. xix. 18* 
 
 Neo. And what is forbidden in refpeft of the tongue? 
 
 Evan. That we may not be guilty of murdering 
 others with our tongues, in this commandment is for- 
 bidden, all bitter and provoking terms, Eph. iv. 31* 
 and fo alfo are all wrangling and contentious fpeeches, 
 Prov.xv. 1. and fo alfo is crying and unfeemly lifting 
 up of the voice, Eph. iv. 3;. and fo alfo is railing or 
 fcolding, Prov. xvii. 19- 1 Pet. iii, 19. and fo alfo are 
 all reviling and threatening fpeeches, Mat v. 22. and 
 fo alfo are all mocking, fcoffing and deriding fpeeches, 
 2 Kings ii. 23. John xix. 3. 
 
 Neo. And what is forbidden in refpefi of the whole 
 body, and more efpecially of the hand ? 
 
 Evan. That we may not be guilty of murdering 
 others with our hands, in refpecT of the other parts of 
 the body, in this commandment is forbidden all dif- 
 dainful, proud and fcomful carriage, Gen, iv, 5. Prov. 
 
 Volume II. R 
 
194 THE MARROW OV 
 
 vi. 17* and fo alfo is all provoking gcfturf^, as nodding 
 *>f the head, gnafhing with the teeth, and the like, MaU 
 xxvii. 39. Ads vii. 45. and fo alfo is all froward and 
 churlifh behaviour, 1 Sam. xxv. 17. and fo alfo is brawl- 
 ing and quarrelling, Tit. iii. 2. And more efpechlly 
 in refpett of the hand is forbidden (Inking and wound- 
 ing, Exod. xxu 1 8, 22. and fo aifo is all taking away 
 cf life, otherwife than in cafe of public juftice, jufl war, 
 and neceffary defence, Exod. xxi. 12* Gen. ix. 6. 
 
 Neo* I pray ycu, Sir, proceed to the affirmative part 
 of this commandment, and firft tell us what is requi- 
 red of us in refpecl of the life of our own fouls ? 
 
 Evan* In refpect of the prefervation of the life of 
 our own fouls is required, a careful avoiding of all 
 forts of fin, Prcv. xi. 1 9. and fo alfo is a careful ufc 
 of all means of grace, and fpiritual life in our fouls, 
 I Pet. ii« 2. 
 
 Nee. And what is required of us in refpect of the 
 prefervation of the life of others fouls ? 
 
 Evan. In refpe£r, to the prefervation of the life of 
 the fouls of others, is required, that according to our 
 place and calling, and as prcfent occafion is offered, 
 we teach and inftrutt others to know God and his will, 
 Gen. xviii, 19- Dent, vi, 7. and alfo that we do our 
 bed to comfort others that arc in diilrefsof confeience, 
 
 1 Thcff* v. 14. and that we pray for the welfare and 
 comfort of others fouls, Gen. xiiii. 29. ana that we 
 give others good examples by our Chriilian-like walk- 
 ing, Mat. v^ 16, 
 
 Neo. And what is required of us in refpect of the 
 prefervation of the life of our own bodies ? 
 
 Evan. In refpecl; of the prefervation of the life of 
 our own bodies, is required in this commandment, that 
 we be careful to procure unto ourfelves the ufe of 
 whoiefome food, cloa thing, and lodging, and pbyfic, 
 when there is occafion, t Tim, v. 23, EccL x. 17. 
 
 2 Kings, xx. 7 And alfo that we ufe honed and 
 fawful mirth, rejoicing til an holy maimer, Prov* xvii. 
 22« EccL iii. 4. 
 
VOPERN DIVINITY. 195 
 
 2\e3. And what is required of us, in refpect of the 
 preservation of the life of the bodies of others ? 
 
 Evan. In refpeft of the prefervation of the bodies 
 of ethers, in this commandment is required a kind 
 and loving difpofition, with tendernefs of heart to- 
 wards them, Eph. iv. 31, yz 9 and fo alfo is a patient 
 bearing of wrongs and injuries, Col. iii. 12, 13. and fo 
 alfo is the taking of all things in the beft fenfe, 1 Cor. 
 xiii. 5, 7. and fo alfo is the avoiding of all occafions 
 of ft rife, 2nd parting with our right fometimes for peace 
 fake, Gen. xiii. 8, 9. and fo alfo is all fuch looks and 
 ge&ures of the body, as do exprefs meeknefs and kind- 
 nefs, Gen. xxxiii. 10. and fo alfo is the relieving the 
 poor and needy, jfohxxxi. 16. and fo alfo is the vifiting 
 of the fick, Mat. xxv. 36. And now neighbour Nomo- 
 logifta, I pray you tell me, whether you think you keep 
 this commandment perfedily or no ? 
 
 Nom. No, indeed, Sir, I do not think I keep it per- 
 fectly, nor no man elfe, as ycu have expounded it. 
 
 Evan* Afl lire you rfelf, neighbour Nomidogifta, that 
 I have expounded it according to the mind and will of 
 God revealed in his word, for you fee I have proved all 
 by Scripture : I told you at the beginning, that the la\v 
 is fpiritual, and bindeth the very heart and foul to obe- 
 dience ; and that under one vice exprefsly forbidden, 
 all of the fame kind, with all occafions and means lead- 
 ing thereunto, are likewife forbidden; and according 
 to thefe rules have I expounded it. Wherefore I pray » 
 you confider, that fo many fins as you have committed, j 
 and fo many times as you have carelefsly neglected, and 
 wilfully rejected the means of faivation,fo many wounds ; 
 you have given your own foul. 
 
 And fo many times as you have given occafion to 
 others to fin, fo many wounds you have given to their 
 fouls. 
 
 And fo many fits of worldly forrow as you have had, 
 and fo many times as you have neglected the moderate 
 ufe either of meat, drink, apparel, recreation, or phyfic, 
 when need bath required^ fo many wounds have you 
 given vour own body. 
 
 R2 
 
J$6 THE MARROW OF 
 
 And fo many times as you have been either unadvi- 
 fedly angrj with any, or have borne any malice or ha* 
 tred towards any, or have fecretly in your heart wifhed 
 evil unto any, or borne envy in your heart towards any> 
 cr defired to be revenged upon any, then have you been 
 guilty of murdering them in your heart. And if you 
 have given any wrangling and- contentious fpeeches, or 
 any reviling and threatening fpeeches, or have carried 
 yourfelf frowardly and churlifhly towards others, and 
 have not borne injuries and w r rongs patiently, and ex- 
 jprefled pity and companion towards others, then have 
 you been guilty of murdering them with your tongue. 
 And if yeu have quarrelled with any man, or ftricken 
 or wounded any man, then have you murdered them 
 with your hand, though you have not taken away 
 their lives. And thus have I endeavoured to fatisfy your 
 defires concerning the fixth commandment. 
 
 Nee. I befeech you, Sir, proceed to fpeak of the 
 feventh commandment as you have done of the reft. 
 
 COMMAND M ENT VII. 
 
 Evan, Well then, I pray you, confider that in the 
 feventh commandment there is a negative part expref- 
 fed in thefe words, Thcujhalt not commit adultery That 
 is, thou fhalt not think, will, fpeak, or do any thing 
 whereby thine own chaftity, or the chaftity of others 
 may be hurt or Hindered. And an affirmative part in- 
 cluded in thefc words, But thou /halt every way, and by 
 all good means, prefer ve and keep the fame. 
 
 Neo. I pray you, Sir, begin with the negative part, 
 and firft tell us what is that inward uncleannefs that is 
 forbidden in this commandment? 
 
 Evan. That we may not be guilty of the inward un- 
 cle .-mefsof the heart, in this commandment is for- 
 bidden, all filthy imaginations, unchafle thoughts and 
 inward defires and motions of the heart to uncleannefs, 
 Jk[at v 28. Col. iii. 5. with all caufes and occafions 
 of ftirring up and nourilhing of thefe in the heart. 
 
MODERN DIVINITY. 197 
 
 Nto* And what be the caufes and occafions of du- 
 ring tip and nourilhing thefe things in the heart which 
 u e »re to avoid ? 
 
 Evan. That we may not ftlr vrp not nourifh inward 
 uncleannefs in our hearts, is forbidden in this com- 
 mandment, gluttony, or exceflivenefs in eating and 
 pampering of the belly with meats, Ja\ v. 8. and fo> 
 alfo is drunkennefs, or excefs in drinking, Prov, xxiii. 
 30, 31/33. and fo alfo is idlenefs, 2 Sam. xi. 12% and 
 to alfo is the wearing of lafcivious garnifh and new- 
 fangled attire, Prov. vii. 10. I Tim. ii. 9. and fo alfo is 
 keeping company with lafcivious, wanton, and flefhly 
 perfons, Gen. xxxix. 10. and fo alfo is immodeffc, un- 
 chafte, and filthy fpeaking, Eph. iv. 29. And fo alfo is 
 and curious looking of men on women, or women 
 on men, Gcn.vl. 2. and xxxix. 7. and fo alfo is the be- 
 holding of love matters, and light behaviour of men 
 and women reprefented on Uage-plays, Ezek, xxiii. 
 14. Eph, v. 3, 4. and fo alfo is immoderate and wan- 
 ton dancing of men and women together, Job. xxi. 
 11, 12. Mark. vi. 21, 22. and fo alfo is wanton kifling 
 and embracing with all unchafte touching and dalli-* 
 ance, Prov. vii. 13, 
 
 Neo % And what is that outward a£lual uncleannefs 
 which is forbidden in this commandment ? 
 
 Evan. The a£lual uncleannefs forbidden in this com- 
 mandment, is fornication, which is a flefhly defilement 
 of the body, committed between man and woman, be- 
 ing both of them (ingle and unmarried perfons, 1 Cor. 
 x. 8. and fa alfo is adultery, which is a defilement of 
 the body, committed between man and woman, being 
 either one or both of them married perfons, or at lealt 
 contracted, 1 Cor. vi. 9, 18. HoJ. xiii. 4. 
 
 Nt'o Tpray you, Sir, proceed to the affirmative part, 
 and tell us v/hat the Lord requireth in this command- 
 ment r 
 
 Evan. The Lord in this commandment doth require 
 purity of heart, 1 TheJ\ iv, 5. and he alfo requireth 
 fpeeches favouring of fobriety and chaftity, CoL iv, 6, 
 £i7;. iv. I. and he alfo requireth that we keep our eves 
 
 a 3 ' 
 
198 THE MARROW OF 
 
 from beholding vanity and luftful objects, Pfal. cxi3C. 
 37. Johxxxi. 1. and he alfo requireth that we be tem- 
 perate in our diet, in our fleep, and in our recreations* 
 Luke xxiii. 34. and he alfo requireth that we poflefs 
 our veiTeis in fcolinefs and honour, 1 ^heff. iv. 9. and 
 if we have not the gift of chaftity, he requireth that we 
 take the benefit of holy marriage, 1 Cor. vii. 29. and 
 that the man and wife do in that eftate render due be- 
 nevolence each towards other, 1 Cor. vii. 5. Thus have 
 I alfo endeavoured to fati&fy your defires concerning 
 the feventh commandment \ and now neighbour No- 
 mologifta, I pray you tell me, whether you think yoa 
 keep it perfectly or no ? 
 
 Nom. Sir, I thank the Lord I am free from actual 
 inicleannefs, fo that I am neither fornicator nor adul- 
 terer. 
 
 Evan. Well, but though you be free from the out- 
 ward acl, yet if you have had in your heart, filthy ima- 
 ginations, unchafte thoughts, or inward defires, or mo- 
 tions of the heart to uncleannef3, you have notwith- 
 standing tranfgreffed this commandment; or if you 
 have been guilty of gluttony, or drunkennefs, or idle* 
 fiefs, or delighted to keep company with lafcivious and 
 wanton perfons, or have with your tongue uttered any 
 unchafte, or corrupt communication, or have been a 
 frequenter of ftage-plays, or have ufed immoderate 
 dancing with women, or have ufed wanton dalliance 
 with killing and embracing, then have you broke this 
 commandment. 
 
 Neo. I befeech you, Sir, proceed to fpeak of the 
 eight commandment, as yoa have done of the reft. 
 
 COMMANDMENT VIII. 
 
 Evan. Well then, I pray you confider, that in the 
 eighth commandment there is a negative part expref- 
 fcd in thefe words, Thou fa alt notjleal^ that is, thou 
 {halt by no unlawful way or means, hurt or hinder the 
 wealth and outward eftate either of thyfelf or others 5- 
 
I MODERN DIVINITY. I99 
 
 and an affirmative part included in thcfc words, But 
 thou Jbalt by all good means preferve and further them 
 both. 
 
 Neo. I pray you, Sir, begin with the negative part, 
 and firft, tell us what is forbidden in this command- 
 ment, as a hurt or hinderance of our own outward 
 cftate ? 
 
 Evan. That we may not hurt or hinder our own 
 outward eftate, in this commandment is forbidden idle- 
 nefs, floth, and inordinate walking, Prov % xviii. 9, 
 2 Theff. iii. 1.1 . and fo alfo is unthriftinefs and carc- 
 lefnefs, either in fpending our goods, or in ordering our 
 affairs and bufinefies, Prov. xxi. 17. 1 Tim. v. 8. and 
 fo alfo is unadvifed furetifhip, Prov. xi. 15. 
 
 Neo. And what is forbidden in this commandment, 
 as tending to the hurt or hinderance of our neighbour's 
 eftate ? 
 
 Evan. That we may not hurt or hinder our neigh- 
 bour's outward eftate, in this commandment is forbid- 
 den, covetoufnefs, and difcontentednefs with our own 
 eftate, Heb. xiii. 5. and fo alfo is envioufnefs at the 
 profperity of others, Prov. xxiv. 1. and fo alfo is re* 
 folutions or hailing to be rich, as it were whether the 
 Lord afford means or not, 1 Tim.vi. 9. Prov. xviii. 28. 
 and fo alfo is borrowing, and not paying again, we 
 being able, PfaU xxxvii. 21. and fo alfo is lending up- 
 on ufury, Exod. xxiu 25. and fo alfo is the not reftoring 
 of things borrowed, Pfal. xxxvii. 21. and fo alfo is cru- 
 elty in requiring all our debts without companion or 
 mercy, Ifa.lvm. 3. and fo alfo is thepraifing of any com- 
 modity we fell contrary to our own knowledge, or the 
 debafing of any thing we buy againft our own confci- 
 ence, I/a. v. 20. Prov. xx. 14. and fo alfo is the hoard- 
 ing up, or withholding the felling of corn and other 
 neceflary commodities when we may fpare them, and 
 others have need of them, Prov. xi. 26. and fo alfo is 
 the retaining of hirelings wages, James v, 4. and fo alfo 
 is uncharitable inclofure, lfa. v. 8. and fo alfo is the 
 felling of any commodity by falfe weights, orfalfe mea- 
 furesj Lev. xbfi 35. and fo alfo is the concealing of 
 
200 THE MARROW 0? 
 
 things found, and withholding them from the right 
 owners when they are known ; and fo alfo is rob- 
 bery, or the laying of violent and ftrong hands on any 
 part of the wealth that belongs unto another, Zech. 
 IV. 3, 4, and fo alfo is pilfering and fecret carrying 
 away of the wealth that belongs unto another, Jo/Ij. 
 vii. 21. and fo alfo is the confenting to the taking away 
 the goods ef another, Pjal. xc. 18. and fo alfo is the 
 receiving or hirbouring of ftolen goods, Prov. xxix^_ 
 
 Neo. Well, now r Sir, I pray you proceed to the affir- 
 mative part of this commandment, and tell us what the 
 Lord therein requireth. 
 
 Evan. In this commandment is required contented- 
 nefs of mind, with that part and portion of wealth 
 and outward good things which God in his providence 
 hath allotted unto us, Neb. xiii. 4. 1 Tim. vi. 6, 7, 8* 
 and fo alfo in-rcfting by faith upon thepromife of God, 
 and depending upon his providence* without diftruft- 
 ful care, Mat. vi. 20, 26. and fo alfo is a moderate de- 
 fire of fuch things as are convenient and neceflary for 
 us, Mat. vi. ft I. Prov. xxx. 8. and fo alfo is -a moderate 
 care to provide thofe things which are needful for us, 
 Gen. xxx. 30. 1 Tim. v. 8. and fo alfo is aa honeft cal- 
 ling. Gen, iv« 2. and fo alfo is diligence, painfulnef?, 
 and faithful labouring therein, Gen. iii. (9. and fo alfo 
 is frugality or thriftinefs Prov. xxvii. 23, 24 John vi. 
 12. and fo alfo is borrowing for need and good ends, 
 what we are able to repay, and making payment with 
 thanks and cheerfulnefs, Exod. xxii. 14 and fo alfo 
 is lending freely, without compounding for gain, 
 Dettt. xv. 8 Luke vi. 35. and fo alfo is giving, or com- 
 municating outward things unto others, according to 
 our ability and their neceffity, Lufo xi. 41, foalfo is 
 the ufing of truth, fimpiicity, and plainnefs in buying 
 2nd felling, in hiring and letting, Lev. xxv 14. Dent. 
 xxv. 13, 14. 15. and fo alfo is the reftoring of things 
 found, Dent. xxii. 2, 3. and fo alfo is the reftoring of 
 things committed to our truft, Ezek. xviii. 7. And 
 thus have I endeavoured to fatisfy your defire concern- 
 
MODERN DIVIKITY; 201 
 
 ing tlie eighth commandment ; and now neighbour No- 
 rnologifta, I pray you tell me whether you think you 
 keep it perfe&ly or no ? 
 
 Norn. I can fay this truly, that I never in all my life 
 took away, nor confented to the taking away, of fo 
 much as a penny-worth of any other man's goods. 
 
 Evan % Though you did not, yet if there ever have 
 been in your heart any difcontentednefs with your 
 own eftate ? or any envious thoughts towards others in 
 regard of their profperity in the world ? or any resolu- 
 tion to be rich, otherwife than by the moderate ufe of 
 lawful means ? or if ever you borrowed and paid not 
 again, to the utmoft of your ability, or if ever you lent 
 upon ufury ? or if ever you did cruelly require any 
 debt above the ability of your debtor ? or if ever you 
 praifed anything you had to fell above the known worth 
 of it ? or if ever you did undervalue any thing you 
 were to buy, contrary to your own thoughts of il ? 
 or if ever you hoarded up corn in the time of dearth ? 
 or if ever you retained the hireling's wages in your 
 hands, to his lofs or hinderance ? or if ever you did fell 
 any commodity by falfe weights or meafures ? or if ever 
 you did conceal any thing found, from the right own- 
 er, when you know him ? then have you been guilty of 
 theft, and fo have been a tranfgreflbr of this command- 
 ment* 
 
 And though you never have done any of thefe things 
 (as it is ftrange if you have not) yet if ever you were 
 guilty of idlenefs, floth, or any way unwarrantably ne- 
 glected your calling ? or if ever you did unthriftily 
 mifpend any of your own goods, or ever were negli- 
 gent and carelefs in ordering your own affairs and bu- 
 finefs, or if ever you fuftained any lofs by your unad- 
 vifed^furetifhip, or if ever you borrowed upon ufury, 
 except in cafe of extreme necefiity, then have you been 
 guilty of robbing yourfelf, and fo have been a tranfgref- 
 for of this commandment. 
 
 Ned.. Now I pray you, Sir, proceed to (peak of the 
 ninth commandment, as you have done of the reft. 
 
202 THE MARROW OF 
 
 COMMANDMENT IX. 
 
 Evan. Well then, I pray you confider, that in the 
 ninth commandment there is a negative part expreffeA 
 in thefe words, Thoujbalt not bear falje witnefj againjl 
 thy neighbour. That is, thou fhalt not think or fpeak 
 any thing contrary to truth, or that may tend to the 
 hurt or hinderance either of thine own or thy neigh- 
 bour's good name. And an affirmative part included 
 in thefe words, But thou /halt by all good means, feek to 
 prefer ve them bcth % according to truth and a good confei- 
 ence. 
 
 Neo. Well, Sir, I pray yon begin with the negative 
 part; and firil tell us what is forbidden in this com- 
 mandment, in refpe& of our own good name. 
 
 Evan. That we may not be guilty of bearing falfe 
 vitnefs againft ourfelves, either by overvaluing or un- 
 dervaluing ourfelves, in tbis commamteneut is forbid- 
 den too high a conceit or eflee^i of ourfelves, Luke xviii. 
 
 9, 10, 1 r. and fo alfo is too mean a conceit, in under- 
 weening the good things that be in ourfelves, Exod iv. 
 
 10, 13, and fo alfo is the procuring of ourfelves an evil 
 name, by walking undifcreetly and uffenfively, Rom.- 
 ii. 24. and fo alfo is the unjutt accufing of ourfelves^ 
 when we, in a way of proud humility, fay, We have no 
 grace y no wit no wealth} &c. Prcv* xiii. 7. and fo alfo 
 is the excuiing of our faults, by way of lying, Lev.xix. 
 11. 
 
 Neo. And what is forbidden in this commandment, 
 in refpeft of our neighbour's good name ? 
 
 Evan. That we may not be guilty of bearing falfe 
 witnefb againft any other man, in this commandment 
 is forbidden contemning or thinking bafely of others, 
 2 Sam. vi. 16. and fo alfo is wrongful fufpicion, of evil 
 furminngs. 2 Sam. x 3 sndfo alfo is ra(h, unchariable,. 
 unju ft judging., and condemning of others, Mat vii. 1. 
 and fo rdfo is foolifh admiring of others, Ads xii- 
 22. and £0 alio is the unjuft reviving the memory of 
 
MODERN DIVIN1TT. 303 
 
 cur neighbour's crimes, which were in tract cf time 
 forgotten, Prtv. xvii. 9. and fo alfo is the forbearing 
 to fpeak in the eaufe and for the credit of our neigh- 
 bours, Pr$v. xxxi, 8, 9. and fo alfo h all flattering 
 fpeecbes, Jobxxxii. 21, 22. and fo alfo is tale-beamg, 
 back-biting, and flanderous fpeeches, Lrv. xix. 6, 
 Prov. xx. 19. and fo alfo is liftening lo tele-bearer:, 
 Prov. xxvi. 20. and xxv. 23. and fo alfo isfajfely char- 
 ging fome ill upon another before forae magiftrate, or 
 in foone open court, Amos vii. 10. Acfs xxv. 2. 
 
 Neo* I pray you, Sir, proceed to the affirmative part 
 of this commandment and firft tell us what the Lord 
 requireth of us for the maintenance of our owa good 
 name. 
 
 Evan. For the maintenance of our own good name 
 the Lord in this commandment requireth a right, 
 judgment of ourfelves, 2 Cor. xiii, j. with a love to, 
 and a care of our own good name. Prov. xxii. t. 
 
 Neo. And what doth the Lord in this commandment 
 require of us for the maintenance of our neighbour's 
 good name ? 
 
 Evan. For the maintenance of our neighbour's good 
 name, in .this commandment is required a charitable 
 opinion and eftimation of others, 1 Cor. xiii. 7. and fo 
 alfo is a deGre of, and rejoicing in the good name 
 of others, Rom. i. 8. Gal. i. 24. and fo alfo is forrow- 
 ing and grieving for their infirmities, Pfal. cxix 136. 
 and fo alio is the covering of others infirmities in love, 
 Prov. xvii. 9. 1 Pet. iv. 8. and fo alfo is the hoping and 
 judging the beft of others, 1 Cor. xii. 5, 6, 7. and lb is 
 the admonifhing of others before we bewray their faults, 
 Prov. xxv. 9, and fo alfo is fpeaking cf the truth from 
 our hearts fimply and plainly, upon any juft occafion, 
 Pfal. xv. 2- Zecb. viii. 16. and fo alfo is the giving 
 of found and feafonable reproofs for known faults, 
 id love and with wifdorn, Lev. xix, 17. and fo alfo is 
 the praifing and commending of thofe that do well, 
 Rev. ii, 23. and fo alfo is the defending of the good 
 name of others, if need fo require. And thus have 
 I alfo endeavoured to fatisfy your defires concern- 
 
^04 THE MARROW OP 
 
 ing the ninth commandment: and now, neighbour No- 
 mologift, I pray you tell me whether you think you 
 keep it perfectly or not ? 
 
 Num. The truth is, &ir, I did conceive that there was 
 nothing tended to the breaking of this commandment, 
 buffalfely charging fome ill upon another before fome 
 magiftrate, or in fome open court of juflice ; and that, 
 t&ank God, I am not guilty of. 
 
 Evan. Tho' you have not been guilty of that, yet, 
 if you have contemned or thought too bafely of any 
 perfon, or have had wrongful fufpicions, or evil fur- 
 mifings concerning them, or have rafhly and unjuftly 
 judged and condemned them, or if you have fooiifhly 
 admired them, or unjuftly revived the memory of any 
 forgotten crime, or have given them any flattering 
 fpeeches, or have been a tale-bearer, or a back-biter, 
 or a flanderer, or a liftener to tale-bearers, you have 
 borne falfe witnefs againft your neighbour, and fo have 
 been guilty of the breach of this commandment. 
 
 Orif you have not had a charitable opinion of others, 
 or have not defired and rejoiced in the good name of 
 ethers, or have not forrowed and grieved for their fin- 
 ful infirmities, or have not covered them in love, or 
 have not hoped and judged the beft of them, or have 
 not adrnoniftied them before you have difcovered their 
 faults to others, or have not given to others found and 
 feafonable reproof, or have not praifed them that do 
 well, then have you alfo been guilty of falfe witnefs 
 bearing againft your neighbour, and fo have tranfgrefled 
 this commandment. And though you never have done 
 any of thefe things (as it is ftrange if you have not) 
 yet if you have had too high a conceit of yourfelf, or 
 have after a proud, humble manner, unjuftly accufed 
 yourfelf, or have procured yourfelf an evil name, by 
 walking undifcreetly and offenfively, or have excufed 
 any fault by way of lying* then have you borne faife 
 witnefs againft yourfelf, and thereby have tranfgreffed 
 this commandment, 
 
 Neo. I befeech you, Sir, proceed to fpeak of the laft 
 commandment as you have done of the reft. 
 
MODERN DIVINITY; 2C; 
 
 COMMANDMENT X. 
 
 Evan. Well then, I pray you confider, that in the 
 tenth commandment there is a negative part expre 
 in thefe words, Thou pall not covet) &c. That is, thoa 
 flralt not inwardly think on, nor long sifter that which 
 belongs to another, though it be without confent of 
 will, or purpofe of heart to feek after it. And aa af- 
 firmative part included in thefe words, But thou Jl alt bt 
 ivell contented ivith thine own outward condition^ and 
 heartily dejire the good of ihy neighbours. 
 
 Neo. Well, Sir, I pray you begin with the negative 
 part;; and firft tell us what the Lord forbiddeth in this 
 commandment? 
 
 Evan. I pray you take notice, and confider, that this 
 tenth com&iandment was given to be a rule and le- 
 vel (v), according to the which we mud take and mea- 
 fure our inward obedience to all the other command- 
 ments contained in the fecond table cf God's law (*). 
 For the Lawgiver having in the reft of the command- 
 ments^ ealt with thofe fins efpecially which ftand in 
 deeds and are done of purpofe, or with an advifed confent 
 of will, (although there is no doubt but that the law of 
 retraining concunifcence is implied and included in all 
 the former commandments.) Now laft of all, in this 
 laft commandment he dealeth with thofe fins which 
 are called only concupifcences, and do contain all in- 
 ward ftirring and conceit in the understanding and af- 
 fections againlt every commandment of the law, and 
 are, as it were, rivers boiling out of the fountain of that 
 original fin 5 for to covet, in this place, fignifies to have 
 a motion of the heart without any fettled confent of 
 will (c). Briefly then in this commandment is forbid- 
 den not only the evil act and evil thought fettled, and 
 
 (v) Urfin. Cat. p. 614. 
 (x) Bafting. Cat. p. 162. 
 (y) Dod on the Com. p. 363. 
 Volume II. 5 
 
205 THE MARROW OF 
 
 with full anddeliberateconfentofwill, asinthe former 
 commandments ; but here alfo is forbidden (z), the 
 very firft motions and inclinations to every evil that is 
 forbidden in any of the former commandments, as it is 
 evident, Rom. vii. 7. and xiii. 9. For it is not faid in 
 this commandment, Thou fhalt confent to luft, but, 
 Thou Jhalt twt laji. It doth not only command the 
 binding of luft, but it alfo forbiddeth the being of luft ; 
 which being fo (a) } who feeth not that in this com- 
 mandment is contained, the perfect obedience to the 
 whole law ; for how cometh it to pafs, that we fin 
 againft^very commandment, but becaufe this corrupt 
 concupifcence is in us, without which we fhould of our 
 own accord, with our whole mind and body, be apt to 
 do the only good without any thought or defire at all 
 to the contrary ? And this is all I have to fay touching 
 the negative part of this commandment. 
 
 Neo. Well then, §ir, I pray you proceed to the af- 
 firmative, and tell us what the Lord requireth in this 
 commandment ? 
 
 Evan. Why original juflice or righteoufnefs is requi- 
 red in this commandment, which is a difpofition and 
 an inclination and a defire to perform unto God, and 
 to our neighbour for God's fake, all the duties which 
 are contained both in the firft and fecond table of the 
 law; whence it doth evidently appear, that it is not 
 fufficient, though we forbear the evil, and do the good 
 which is contained in every commandment, except we 
 do it readily and willingly, and for the Lord's fake. 
 As for example, to give you a few inftances, it is not 
 fufficient, though we abftain from making of images, 
 or worfhipping God by an image, no though we per- 
 form all the parts of his true worfhip, as praying, read- 
 ing, hearing, receiving the fncraments, and the like ; if 
 we do it unwillingly or in obedience to any law or com- 
 mandment of man, and not fur the Lord's fake; nei- 
 ther is it fuflicient, though we abftain from the works 
 
 (%) Elton on the Corn, 
 (a) Bailing, Cat. p. 163. 
 
MODERN DIVINITY. 20*] 
 
 of our callings on the Lord's day, and perform never 
 fo many religious exercifes ; if it be unwillingly, and 
 for form and cuftom fake, or in mere obedience to 
 any fuperior, and not for the Lord's fake. Neither is 
 it fufficient, tho' a child {hew never fo much honour, 
 love, and refpeft to his parents, if he do it by con- 
 straint and unwillingly, or to pain the praife of men, 
 and not for the Lord's fake. Neither is it fufficient, 
 tho' a fcrvant do his duty, and carry himfelf never fo 
 well, if it be for fear of correction, or for his own profit 
 and gain, and not for the Lord's fake. Neither is it fuffi- 
 cient tho' a wife carry herfelf never fo dutifully and re- 
 fpect-ively towards her hulb.ind, both in word and deed, 
 if it be unwillingly, for fear of his frowns, or to gain 
 the applaufe of them that behold itj and not for the 
 Lord's fake. Neither is it fufficient, though a huf- 
 band (hew much love and refpeft to his wife, if it be 
 becaufe (i\Q is amiable or profitable, or to gain the praife 
 of men, and not for the Lord's fake. In a word, it is 
 not fufficient, though any man cr women do all their 
 duties, in ail relations, if they do them merely for their 
 own fake, and not the Lord's fake. 
 
 Neither is it fufficient, though a man abftain from 
 killing, yea, and from ftriking, if it be for fear of the 
 law, and not for the Lord's fake. Neither is it fuf- 
 ficient, though he bridle his anger, and abftain from 
 cxpreffing any wrath, if it be becaufe he would be 
 counted a patient man, and not for the Lord's fake. 
 Neither is it fufficient, though a man vifit the fick, 
 clothe the naked, feed the hungry, or never fo many 
 ways feek to preferve the life of his neighbour, if it be 
 for the praife of men, and not for the Lord's fake. 
 Neither is it fufficient, though a man abftain from com- 
 mitting adultery, if it be for fear of the {hame or pu- 
 nifhment that will follow, and not for the Lord's fake. 
 Nor though he alfo abftain from idlenefs, gluttony, 
 and drunkennefs, if it be for our own gain's fake, and 
 not for the Lord's fake. Neither is it fufficient, tho* 
 we abfent from Healing and labour diligently in our 
 callings, if it be for the fear of fi-iame or pimifhment^ 
 S 2 
 
2c8 The marrow of 
 
 or for the praife of men. Neither is it fufficient, tho* 
 we have abftained from falfe witnefs-bearing, and have 
 fpoken the truth, if it have been for fear of {hame, or 
 merely to do our neighbour a courtefy, and not becaufc 
 the Lord requireth it. 
 
 Thus might I have inftaneed, in divers ofher parti- 
 culars, wherein, though we have done that which is 
 required and avoided that which is forbidden, yet if it 
 have been for own ends, in any of the particuJars be- 
 fore mentioned; yea, or if it have been merely or chiefly 
 to efcape hell, ami to obtain heaven, and not for the 
 Jove we bear to God, and for the defire we have to 
 pleafe him, we have therein tranfgrefled the Lord's 
 commandments. And now, neighbour Nomologifta, 
 I pray you confider, whether you have gone near to 
 the keeping of all the commandments perfectly or no? 
 
 Norn. But, Sir, are you fure that the Lord requireth 
 that every man mould keep all the Ten Commandments 
 according as you have now expounded them? 
 
 THE USE OF THE LAW. 
 
 Evan. Yea, indeed he doth, and if you make any 
 queftion of it, I pray you, confider further, that one 
 aiking our Saviour, which is the Great commandment in 
 the Law? he anfwered, Thoujhalt love the Lord thy God 
 with all thy hearty and with all thy foul r , and with all thy 
 tntnd. This y faith he, is the fit jl and great commandment ^ 
 and the fecondis like unto this } Thoufijalt lovs thy neighbour 
 as tbtftlf -(b). _ - 
 
 Whereupon, faith a famous fpiritual eicpofitor (c) x 
 u God will have the whole heart j" all the powers of 
 our fouls muft be bent towards him, he will have him- 
 fclt to be acknowledged and reckoned as our Sovereign 
 and fupreme Good ; our love to him muft be perfect 
 and ablolute : he requireth, that there be not found in 
 us the leaft thought, inclination, or appetite of any 
 
 (bj Mat. xxii. 6, — 9. 
 (cj Urfin. Cat. p. 37, 38* 
 
 
MtfDERN DIVINI 2^9 
 
 thing which may difpleafe him; and that we direft all 
 actions to this very end, that he alone may be glorified" 
 by us : and that for the love we bear unto God, we 
 mail do well unto our neighbour, according to the 
 commandments of God. Contider alio, I pray you, that 
 it is faid, Dtui* xxvii. 26. Gal. iii. 10. Curfed is every 
 one that continueth not in all thing 1 : which are written in 
 in the bosk- of the law to ds them. Now, if you do confider 
 thefe things well, you (hall perceive that the Lord re- 
 quireth that every man do keep all the Ten Command- 
 ments perfectly according as I have expounded them, 
 and conclude all thofe under the curfe that do not to 
 keep them. 
 
 Norn. Surely, Sir, you did mifbke in faying that the 
 Lord requireth that every man do keep all the Ten 
 Commandments perfectly ; for I fuppofe you would 
 have faid, the Lord requireth that every man do en- 
 deavour to keep them perfectly. 
 
 Evan. No, neighbour Nomologifta, I did not mif- 
 take, for I fay it again, that the Lord requireth of 
 every man perfect obedience to all the Ten Command- 
 ments, and concludes all thefe under the curfe that do 
 not yield it; for it is not faid, " Curfed is every man 
 that doth not endeavour to continue in all things," bu: t 
 Curfed if every one that continueth nyt in all things, &C. 
 
 Norn. But, Sir, do you think that any man doth con- 
 tinue in all things as you have expounded them ? 
 
 Evan. No, no } it is impouible that any man fhould? 
 
 Norn. And, Sir, what is it to be under the curfe ? 
 
 Evan. To be under the curfe, as Luther and Per* 
 kins do well agree, is to be under fm } the wrath of 
 God, and everlafting death. 
 
 Netn* But, Sir, I pray you how can this fland with 
 the juflice of God to require man to do that which is 
 impoQible, and yet to conclude him under the curfe 
 not for doing it. 
 
 Evan. You (hall perceive that it doth well fland with 
 the juilice of God to deal fo with man, if you do con~ 
 iiier, that this law of God, or thefe Ten Command- 
 meats, which we have now expounded, are, as Urft* 
 
 s 3 
 
2IO THE MARROW 0? 
 
 'mis's Catechifm truly faith, t€ A do&rine agreeing with 
 the eternal and immortal wifclom and juftice that is in 
 in God ?' wherein faith Calvin, ** God bath fo painted 
 out his own nature, that it doth in a manner exprefs 
 the very image of God.'* And we read, Gen. i. 27* 
 That man at the firft was created in the image or like- 
 nefsofGod; whence it mud needs follow, that this, 
 law was written in his heart, that is to fay, God did 
 engrave in man's heart fuch wifdom and knowledge of 
 his will and works, and fuch integrity in his foul, and 
 fuch a fitnefs in all the powers thereof, that his mind 
 was able to conceive* and his heart was able to denre, 
 and his body was able to put in execution, any thing 
 that was acceptable to God ; fo that in very deed he 
 was able to keep all the Ten Commandments per- 
 fc&Iy. 
 
 And therefore though God do require of man im- 
 pofTibie things, yet he is not unjuft, neither doth he in- 
 jure us in fo doing, becaufe he commanded them when 
 they were pofuble ; and though we have now loft our 
 ability of performance, yet it being by our voluntary 
 falling from the Rate of innocence in which we were 
 at firft created; God hath not loft his right of requiring, 
 that of us, which he once gave us. 
 
 Norn. But, Sir, you know it was our firft parents 
 only that did fall away from God in eating the forbid- 
 den fruit, and none of their poftcrity ; how then can 
 it be truly faid, that we have loft that power through 
 our own default ? 
 
 Evan. For anfwer to this, I pray you confider, that 
 Adam by God's appointment, was not to ftand or fall 
 as a fingle perfon only, but as a common public perfon, 
 reprefenting all mankind which were to come of him. 
 And therefore, as in cafe if he had been obedient, and 
 not eaten the forbidden fruit, he had retained and kept 
 4fhat power which he had by creation, as well for all 
 mankind as for himfelf ; even fo by his difobedience in 
 rating that forbidden fruit, he was d if robed of God's 
 image, and fo loft that po\ver ; as well for all mankind 
 as for himfelf, 
 
MODERN DIVINITY. 211 
 
 Norn. Why then, Sir, it {hould feem that all mankind 
 are under fin, wrath, and eternal death ? 
 
 Evan. Yea, indeed by nature they are fo, For we 
 know f faith the apoflJe, Jbat whatfoever the law faith, 
 it faith to them who are under the /aiu 9 that every mouth 
 may be flopped ', and all the world may become guilty before 
 God ,Rom. iii. 19, And again faith he, IV e have pro* 
 ved both Jews and Gentiles , that they are all under Jin , 
 Rom iii. 9. And in another place he faith, We were by 
 nature children of wrath as well as other ;, Eph. ii. 3. 
 and laftly he faith, So death paffed upon all men > for 
 that all have finned^ Rom. v* 12. 
 
 Norn. But, Sir, I pray you tell me whether you think 
 that any regenerate man doth keep the commandments 
 perfe£tly according as you have expounded them ? 
 
 Evan* No, no: the mott fan&ified man in the world. 
 
 Norn. Why then, Sir, it (hould feem, that not only 
 natural men, but regenerate mjen alfo, are under the 
 curfe of the law. For if every one that keepeth not 
 the law perfeftty be concluded under the curfe ; and if 
 regenerate men do not keep the law perfectly, then 
 they mud alfo needs be under the curfe. 
 
 Evan The conclufion of your argument is not true, 
 for if by regenerate men you mean true believers, then 
 they have fulfilled the law perfectly in Chrift, or ra- 
 ther Chrift hath perfectly fulfilled the law in them, 
 and was made a curie for them, and fo hath redeemed 
 them from the curfe of the law, as you may fee, Gal. 
 iii. 13. 
 
 Nom. Well, Sir, now I do underftand you, and have 
 ever been of your judgment in that point, for I have 
 ever concluded thus, that either a man himfelf, or Chrift 
 for him muft keep the law perfectly, or elfe God will 
 not accept of him, and therefore have I endeavoured to 
 do the beft Icouldtokeep the law perfectly, and where- 
 in I have failed and come fhort, I have believed that 
 Chrift hath done it forme. 
 
 Evan. The apoftle faith, GaL iii. 10. So many as are 
 cf the works of the law> are under the curfe. And truly 
 neighbour Nomologifta, if I may fpeak it without of- 
 
2ia THE MARROW OF 
 
 fence, I fear me you are (till of the works of the hw 
 and therefore dill under the curie. 
 
 Norn. Why, Sir, I pray you what is it to be of the 
 works of the law ? 
 
 Evan. To be of the works of the law, is for a man to 
 look for or hope to be juftified or accepted in the fight 
 of God, for his own obedience to the law« 
 
 Nom. But furely, Sir, I never did fo : for though by 
 reafon of my being ignorant of what is required and 
 forbidden in every commandment, I had a conceit that 
 I came very near the perfect fulfilling of the law, yet 
 I never thought I did do all things that are contained 
 therein ; and therefore I never looked for, nor hoped 
 that God would accept me for mine own obedience 
 without Chritl's being joined with it. 
 
 Evan. Then it feemeth that you did conceive, that 
 your obedience and ChritVs obedience muit be joined 
 together, and fo God would accept you for that. 
 
 Nam. Yea, indeed, Sir, there hath been my hopes, 
 and indeed there is (till my hopes. 
 
 Evan* Ay, but, neighbour Nomologifta, as I told my 
 neighbour Neophitus and others not long fince, fo I tell 
 you now, that as the juftice of God requires a perfect 
 obedience, fo doth it require that this perfect obedience 
 be a perfonal obedience, viz. It mud be the obedience, 
 of one perfon only. The obedience of two muft not 
 be put tQgether to make up a perfect obedience: and 
 indeed to fay as the thing is, God will have none to 
 have a hand in the juftification and falvation of any 
 man but Chrift only •, for, faith the apoftle Peter, Acfs 
 iv« 12- Neither is there falvation in any other % for there is 
 none other name under heaven given among men whereby 
 ive muji befaved* Believe it then, I befeech you, that 
 Chrift Jefus will either be a whole Saviour or no Savi- 
 our, he will either. fave you alone, or not fave you at 
 
 all. 
 
 Norn, But, Sir, if man's obedience to the law do not 
 telp to procure his juftifieation and acceptance with 
 God, then why did God give the law to the Ifraelites 
 upon mount 5inai, and why is it read and expounded 
 
MODERN DIVINITY. 213 
 
 by you that arc minifters ? I would gladly know of what 
 ufe it is, 
 
 Evan. The apoflle faith, GaL iii. 19. That the law 
 was added becaufe of tranfgreffion. That is, (as Luther 
 expounds it) C€ That tranfgreffions might increafe and 
 be more known and Teen;" or, as Perkins expounds it, 
 « For the revealing of fin, and the punilhment thereof; 
 for by the law comes the knowledge of fin," as the fame | 
 apoillefaith,i??/7/. iii. 20. And therefore when the chil- 
 dren of Ifrael had a conceit that they were righteous, 
 and could keep all God's commandments perfectly, as 
 it is manifeft by their faying, Exod. xix. 8. All that the 
 Lord commandeth we will do, and be obedient. The Lord 
 gave them thisiaw to the intent they might fee how 
 far (hort they came of yielding that obedience which 
 is therein required, and fo confequently how finful 
 they were. And juft fo did our Saviour deal alfo with 
 the young expounder of the law, Mat. xix. 16. who 
 it feems was fick of the fame difeafe (d) } Good Majler % 
 faith he, what Jh all I do that 1 may inherit eternal life* - 
 « c He doth not (faith Cah'in) (imply afk, which way, 
 or by what means he mould come to eternal life, but, 
 what good he mould db to get it (*)." Whereby it ap- 
 pears, that he was a proud judiciary, one that fwelled 
 in flefhly opinion, that he could keep the law, and be 
 faved by it ; therefore he is worthily fent to the law 
 to work himfelf weary, and to fee his need, to come to ; 
 Chrift for remedy. 
 
 Now then, if you would know of what ufe the law 
 is, why firft let me tell you, it is of fpecial ufe to all 
 fuch as have a conceit that they themfeives can do any 
 thing for the procuring of their own juflification and 
 acceptation in the light of God, to let them fee, as in 
 a glafs, that in that cafe they can do nothing. /\nd 
 therefore, feeing that you yourfelf have fuch a conceit, 
 I befeech you, labour to make that ufe of it, that fo 
 
 (d) Calvin's InftiU p. 403, 
 
 (e) Ibid. p. 402. 
 
214 THE MARROW OF 
 
 you may be hereby quite driven out of yourfelf unto 
 JefusChrift. 
 
 Norn. Believe me, Sir, I {hould be glad I could make 
 fuch a good ufe of it, and therefore I pray you, give 
 nie forne directions how I may do it* 
 
 Evan. Why firft of all, I would defire you to con- 
 fider, that in regard that all mankind were at firft 
 created in fuch eftate as I have declared unto you ; the 
 j law and juftice of God doth require that the man who 
 j undertakes by his obedience to procure his justification 
 and acceptation in the fjght of God, either in whole, or in 
 part, be as compleatly furnifhed with the habit of riglrte- 
 oufnefs and true holinefs, and as free from all corrup- 
 tion of nature, as Adam was in the flate of innocency, 
 that fo there may not be the lead corruption mingled 
 with any of thofe good actions which he doth, nor the 
 leaft motion of heart or inclination of will towards 
 any of thofe evil actions which he doth not do. 
 
 Secondly, I would defire you to confider, that neither 
 you, nor no man elfe, whilit you live upon the earth, 
 ihall be fo furnifhed vthh perfect righteoufnsfs, and 
 true holinefs, nor fo free from all corruptions of nature^ 
 as Adam was in the ftate of innocency •, fo that no 
 good adYion which you do fhali be free from having 
 ibme corruption mingled with it: nor no evil action 
 which you do not do,, free from fome motion of heart 
 or inclination cf will, towards it : and that therefore 
 you can do nothing towards the procuring of your 
 juftification and acceptation in the fight of God ; the 
 which, the prophet David, well confidering, cries our, 
 Pfal. cxliii. 2. Enter not into judgment with thy fervant % 
 O Lord ! for in thy ftghtjhall no man living be juftifiecL 
 Yea, and this made the apoftle Paul cry out, wretched 
 man thai 1 am, whofhall deliver me from the body of this 
 death! Rom. vii. 24. Yea, and this made him defire 
 to be found in Chrift, nQt having his own righteoufnefs 
 which is of the law, but that which is through the faith 
 of Chrift, Phil. iii.y. 
 
 Norn. But, Sir, I am perfuaded there be fome good 
 action which I do, that are free from haying any cor- 
 
"MODERN DIVINITY. 21$ 
 
 Tuption at ell mixed with them ; and fomc evil a&ions 
 I do not do towaras the which I have no motion of 
 heart, or inclination of will at all. 
 
 Evan. Surely, neighbour Nomologifta, you do not 
 truly know yourfelf, for I am confident, that any man 
 who truly knows himfelf, doth fee fuch fecret corrup- 
 tions of heart in every duty he perforraeth, as caufcth 
 him unfeignedly to confefs that whatever good action 
 he doth, it is but a polluted ftream, of a more corrupt 
 fountain. And whatfoever you or any man elfe do con* 
 ceive of yourfclves, it is moft certain, that whatfoever 
 fin is forbidden in the word (f), or hath been praifed in 
 the world, that fin every man carries in his bofom, for 
 all have equally finned in Adam, and therefore original 
 luft is equally in all. 
 
 Norn. Sir, lean hardly be perfuaded to this. 
 
 Evan. Weil 4 neighbour Nomologifta, I cannot fo 
 well tell how it is with you, but for mine own part, I 
 tell you truly, I find my knowledge corrupted and defiled 
 with ignorance and blindnefs, and my faith corrupted and 
 defiled with doubting and diftruft, and my love to God 
 very much corrupted and defiled with finful fel f-love 
 and love to the world ; and ray joy in God much cor- 
 rupted and defiled with carnal joy ; and my godly fcr- 
 row very much corrupted and defiled with worldly 
 forrow. 
 
 And I find my prayers, my hearings, my reading, 
 my receiving the facrament and fuch like duties, very 
 much corrupted and defiled with dulnefs, drowfinefs, 
 fleepinefs, wandering, worldly thoughts, and the like. 
 
 And I find my fan&ifying of the Lord's name very 
 much corrupted and defiled, by thinking and fpeaking 
 lightly and irreverently of his titles -, and by thinking, 
 if not by fpeaking, grudgingly agaiuft fome a£b of his ' 
 providence. 
 
 And I find my fan&ifying of the Lord's day very 
 much corrupted and defiled by fkeping too long in the 
 
 (f) Capcl on Temptation, p. 60, and 4 i. 
 
tl6 THE MARROW OF 
 
 morning, and by worldly thoughts and words, if not by 
 worldly works. 
 
 And I find that all my duties that I have performed, 
 either towards my fuperiors or inferiors, have been 
 corrupted and defiled, cither with too much indulgency, 
 or with too much feverity, or with bafe fears, or bafe 
 hopes, or fome felf-end and by~refpe&. 
 
 And I find that all the duties which I have perform- 
 ed, either for the prefervation of mine own, or others 
 life, ehaftity, goods, or good name, have been very 
 much corrupted and defiled, either with defire of mine 
 own praife own profit here, or to efcape bell, and to 
 obtain heaven hereafter; fo that I fee no good action 
 which I have ever done, free from having fome corrup- 
 tion mixed with it. 
 
 And as for motion of heart, and inclination of will 
 towards that evil which I have not do-ne, it is alfo 
 manifeft ; for though I have not been guilty of idola- 
 try, either in making or worshipping of images, yet 
 have I not been free from carnal imaginations of God 
 in the time of his worfhip, nor from will-worflnp. 
 
 And tho' I have not been fo guilty of profaning the 
 name of the Lord, after fuch a grofs manner as fome 
 others have been', yet have I not been free frorn an in- 
 clination of heart, and difpofition of will thereunto ; 
 for I have both thought and fpoken irreverently both of 
 his titles, attributes, word, and works 5 yea, and many 
 time do fo to this day. 
 
 And though I do not now fo grofsly profane the 
 Lord's day, as it may be others have done, and dp ftill, 
 yet have I formerly done it grofsly, yea and do find ftill 
 an inward difpofition of heart, and inclination of will, 
 both to omit thofe duties which tend to the fanclifying 
 of it, and to do thofe worldly actions which tend to the 
 profanation of it. 
 
 And though when I was a child and young, I did 
 not fo grofsly difhonour and difobey my parents and 
 other fuperiors, as fome others did, yet I had an incli- 
 nation of heart, and difpofition of will thereunto, as it 
 was manifeft by my ftubbornnefs, and by my not yield- 
 
MODERN DIVINITY. Zlf 
 
 ing of willing obedience to their commands, nor fub- 
 mitting patiently to their reproofs and corrections. 
 
 And tho' it may be, I have done more of my du;y to 
 my inferiors, than fome others have done, yet have I 
 found an inclination of heart, and a difpofition of will 
 many times to omit thofe duties which I have perform- 
 ed, fo that I have, as it were, been fain to conftrairt 
 myfelf to do that which I have done. 
 
 And though I have not been guilty of the grofs act 
 of murder, yet have I had, and have flill, an inclina- 
 tion of heart and difpofition of will thereunto, in that 
 I have been and am ftill many times fubjecl to rafh, 
 unadvifed, and excefuve anger ; yea, I have been and 
 ftill am divers times wrathful and envious towards o- 
 thers that offend me. 
 
 And though I never was guilty of the foul and grofs 
 act of fornication or adultery, yet have I had an incli- 
 nation of heart, and difpofition of will thereunto, in 
 that I have not been free from filthy imaginations, un- 
 chsfte thoughts, and inward motions anddefires to un- 
 cleannefs. 
 
 And though I was never guilty of the grofs act of 
 dealing, yet have I had an inclination of heart, and 
 a difpofition of will thereunto, in that I have neither 
 been free from difcontentednefs with mine own eftate, 
 nor from covetous defires after that which belongs to 
 another. 
 
 And tho' I never did bear falfe witnefs againfl any 
 man, yet have I had an inclination of heart and difpo- 
 fition of will thereunto, in that I have not been free 
 from contemning, defpiiing, and thinking too bafely of 
 others, neither yet have I been free from evil furrni- 
 fings,groundlefs fufpicions, and rafh judging of others. 
 And now, neighbourNomologifta, I pray you tell me 
 whether you do not think that fome of thefe corrup- 
 tions are in you, which you hear are in me ? 
 
 Norn. Yea, believe me, Sir, I muft needs confefs that 
 fome of them are. 
 
 Evan. Well, though you have but only one of them 
 in you, yet I pray you COnfidcr. that you do thereby 
 Volume 1L T 
 

 2lo THE MARROW OF 
 
 tranfgrefs one of the Ten Commandments ; and the ?po- 
 ftle James faith, that JVkofoeverfkall keep the whole law , 
 and yet offend in one point , Z* is guilty of all, Jam. ii. 10. 
 And call to mind, I alfo pray you, that a curfe is de- 
 nounced againft all thofe that continue not in all 
 which are written in the book of the law to do them* Mind 
 it I pray you, that doth not continue in all things: So that 
 , although you could for a time do ail that the Lord re- 
 quireth, and avoid all that he forbiddeth, and never fo 
 exactly, yet if you do not continue fo doing, but tranf- 
 grefs the law once in all your life, and that only in one 
 thought, you are thereby become fubjeft to the curfe, 
 which as you have heard is eternal damnation in hell. 
 
 Nay, let me tell you more, although you never yet 
 had tranfgrefied the law in all your life hitherto, not 
 fo much as in the lead thought, nor never fbould do 
 whilft you live, yet fhculd you thereby become far 
 fhort of the perfect: fulfilling of the law, and fo confe- 
 quently of your juftification and acceptation in the fight 
 of God. 
 
 Norn* That is" very ftrange to me, Sir, for what can 
 be required more, or what can be done more, than 
 yielding of perfe£l and perpetual obedience ? 
 
 Evan* That is true indeed, there is no more requi- 
 red, neither can there be more done, but yet ycu mud 
 uncerftand, that the law doth as well require palfive 
 obedience as aclive, fuffering as well as doing ; for 
 our common bond entered into for us all (g), by God's 
 benefits towards the firll man, is by his difobedi- 
 ence become forfeited, both in refpe£l of himfeif and 
 all mankind ; and therefore, ever fince the fall of man, 
 the law and juftice of God doth not only require the 
 payment of the debt, but alfo of the forfeiture \ there 
 is not only required of him perfe£t doing, but alfo per- 
 
 Gt fuffering. In the day that thou eatejl thereof thou 
 
 lid : e the death* faith the Lord," Gen. ii. 17. 
 
 Nay, let me tell you yet more, in order of juftice, 
 the forfeiture ought to be paid before the debt* perfect 
 fuffering mould go before perfedt. doing, becaufe all 
 
 ) Truenefs of the Cbrift.Jlel, p. 534. 
 
MODERN DIVINITY. 2!p 
 
 mankind, by reafon of that firft and great tranfgrefiion, 
 are at odds and enmity with God, they are all of them, 
 children of his wrath, and therefore God (as we may 
 fpeak with holy reverence) cannot be reconciled unto 
 any man, before a full fotisfaction be made to his ju- 
 ilice by a perfect fuffering (/;) •, perfect fufFcring then 
 is required for the reconciling of man unto God (/), 
 and fetting him in the fame condition he was in before 
 his fall, and perfect doing is required for the keeping 
 of him in that condition. 
 
 Norn* And, Sir, is a man as unable to pay the for- 
 feiture, as he is to pay the debt? I 'mean, is he as 
 unable to fuller perfectly, as to do perfectly ? 
 
 Evan* Yea indeed, every whit as unable ; forafmuch 
 as man's fm in eating of the forbidden fruit was com- 
 mitted againit God, and God is infinite and eternal, 
 and the offence is always multiplied according to the 
 dignity of the perfon againft whom it is committed : 
 man's offence muft needs be an infinite offence, and the 
 puniihment muft needs be an infinite, and eternal pu- 
 nifhment is required at man's hands, cr elfe fuch a temf- 
 poral puniihment as is equal and an f we r able to eternal. 
 Now eternal puniihment man cannot fuftain, becaufe 
 then he mould never be delivered, he Qiould ever be 
 fatisfying, and never have fatisfied ; which fatisfaction 
 is fiich as in the punifhment of the devils and damned 
 men in hell, which fnall never have an end. And for 
 temporal punifhment, which fhould be equivalent to 
 eternal, that cannot be neither, becaufe the power and 
 vigour of no creature is fuch that it may fuftain a finite 
 and temporal punishment, equivalent to infinite and 
 eternal j for fooner fhould the creature be wafted, con- 
 fumed, and brought to nothing, than it could fatisfy 
 the juftice of God by this means : wherefore we may 
 certainly conclude, that no man can fatisfy the law and 
 and juilice of God, neither by active nor by pafiive obe- 
 dience, and fo confequently no man fnall be juftified 
 
 _(h ) Col. i. 21. 
 ! 0) E ft- "• 3- 
 
 T2 
 
220 THE MARROW OF 
 
 and accepted in the fight of God by his own doings or 
 fu-ffe rings. 
 
 Nam. Sir, I fee it clearly, and am therein fully con- 
 vinced, and I hope I fhall make that ufe of it. But, 
 Sir, is there no other ufe to be made of the law than 
 this ? 
 
 Evan. Yea, neighbour N'omologlfta, you muft not 
 only labour thereby to fee your own infufficiency, to 
 procure your Own juftification, and acceptation in the 
 light of God, (though that indeed be the chief ufe that 
 arny unjuftified perfon ought to endeavour to make of it) 
 but you muft alfo endeavovour to make it a rule of di- 
 ject.ion to you in your life and converfation. 
 
 Norn. But, Sir, if I cannot by my obedience to the 
 law do any thing towards the procuring of mine own 
 juftification and acceptation in the fight of God, or 
 (which as I do conceive is all one) if I can do nothing 
 towards the procuring of mine own eternal falvation, 
 then methinks all that I do fhould be in vain, for I 
 cannot fee any good I fhail get thereby. 
 
 Evan. No, neighbour Nomologifta, it fhall not be 
 in vain^ for tho' you cannot by your obedience to the 
 law, do any thing towards the procuring of your own 
 juftification or eternal falvation; yea, and though you 
 ihould never make fuch a ufe of it, as to be thereby 
 driven out of yourfelf unto Jefus Chrift for juftification 
 and eternal falvation, but fhould be everlaftingly con- 
 demned ; yet, this let me tell you, the more obedience 
 you yield unto the law the more eafy fhall your con- 
 demnation be ; for altho' no man (walk he never fo 
 exailly and ftri£lly according to the law) fhall thereby 
 either efcape the torments of hell, or obtain the joys 
 of heaven, yet the more exadily and ftriftly any man 
 walks according to the law, theeafier fhall his torments 
 be, Mat. xi. 22, So although you by your obedience to 
 the law cannot obtain the uneafieft place in heaven, 
 yet may you thereby obtain the molt eafy place in hell j 
 and therefore your obedience mall not be in vain. Nay, 
 let me tell you more, although you by your obedience 
 to the law, can neither efcape that hell, nor enjoy that 
 heaven that is in the world to come y yet you may 
 
MODERN DIVINITY 221 
 
 thereby efcaps that hell, and enjoy that heaven which 
 fs to be had in this prefent world ; for the Lord cle.il- 
 eth (o equally r.nd juitly with all men, that every man 
 il i all be lure to receive his due at his hands : fo that as 
 every man who is truly juftified in the fight of God by 
 l in Chrift's blood,' {hall for that blood's fake be fare 
 ot the joys of heaven, be his life never fo unconform- 
 able tj the law; yet the more unconformable his 
 life is thereunto, the more erodes and afflictions he 
 (hall be fare to meet withal in this life, Pjaf. Ixxxix. 
 30, :;r, 32. Even fo though no man, that is not juftified 
 by faith in Chrift's blood, (hall either efcape the tor- 
 ments of hell, or attain the joys of heaven, be his life 
 never fa conformable to the law, yet the more conform- 
 able his life is thereunto, the lefs of the miferies and 
 the more of the bleffings of this life he (hail have; for 
 is it not to men unjuiiified, tho' I fuppofe.no: only to 
 them that the Lord fpeaketh, Ifa. i. 19 faying, if ye be 
 willing and obedient, ye fh sill eat the good things of the land. 
 And doth not the Lord in the fifth commandment pro- 
 mife the bleiling of long life to all inferiors that are 
 obedient to their fuperiors? And may we not obferve, 
 and is it not found true by experience, that thofe child- 
 ren who are moft careful of doing their duties to their 
 parents, are commonly more free both from their parents 
 corrections and the Lord's corrections ; and are like- 
 wife blefled with obedient children themfeives, and do 
 alio tafte of their parents bounty and the Lord's boun- 
 ty, as touching the bleffings of this life more than o- 
 thers that are difobedient? And may we not obferve, 
 and is it not fouud true by experience, that thofe fer- 
 vanrs that are moft faithful and diligent in their places 
 are commonly more free either from the Lord's or 
 their mailer's corrections; and are like wife rewarded 
 with fuch fervants themfeives, and with other tempo- 
 ral bleffings both from their mafters and from the Lord, 
 than others that are not fo ? An J. ma) we not obferve, 
 and is it not found true by experience, that thofe wives 
 that are obedient and fubject to their hufbands, are com- 
 
 t 3 
 
222" 3*HTB MARROW OF 
 
 monly more free from their frowns, checks and rebukes; 
 at lead they are mere blefTed with peace of confeience, 
 and a good name among ft men, than others that are not 
 fo ? A ndmay we not obferve, that our merehoneft men, 
 tvhofor the moft part live without committing any grofs 
 fin againft the law, are commonly more exempted from 
 the fword of the magiflrate, and have many earthly blef- 
 fings more in abundance than fuch as are grofs finners ? 
 And the Scribes and Pharifees, who were ftricl obfer- 
 vers of the law, in regard of the outward man, were: 
 no lofers by it. Verily^ faith our Saviour, 1 fay unto you y 
 they have their reward^ Mat. vi. 2. So that (till you fee, 
 your obedience to the law (hall net be in vain ; where- 
 fore, I pray you, do your bed to keep the Ten Com- 
 mandments as perfectly as you can. But above all, I 
 befeech you, be careful to confider of that which hath 
 been faid touching the fpecial ufe of the law to you, 
 that fo through the powerful working of God's fpirit, 
 it may become an effectual means to drive you out of 
 youvfelf unto Jefus Chrift, 
 
 O confider, in the firfl place, what a great number 
 of duties are required, and what a great number of fins 
 are forbidden in every one of the Ten Commandments ! 
 And in the fecond place, confider, how many of thofe 
 duties you have omitted, and how many of thofe fins 
 you have committed. And in the third place, confider, 
 that there hath been much corruption mixed with eve- 
 ry good duty which you have done, fo that you have 
 finned in doing that which in itfelf is good •, and that 
 you have had an inclination of heart and difpoGtion of 
 will to every fin you have nor committed, and fo have 
 been guilty cf ail thefe fins which you have not doae^ 
 And in the fourth place, confider, that the law de- 
 nounceth a curfe unto every one which continueth not 
 in all things which are written in the book of the law 
 to do them And then, in the fifth place, make appli- 
 cation of the curfe unto yourfelf, by faying in your 
 heart, if every one be curfed which continueth not in 
 all things, then furely i am curfed that have continued 
 in nothing.. And then, in the uxth place, confider, 
 that before you c*u be delivered from the curfe, the 
 
MODERN DIVINITY. 223 
 
 law and juftice of God requireth that there be a perfect 
 fatisfa&ion made, both by paying the debt and the for- 
 feiture to the very utmoft farthing; perfeft doing and 
 perfect f uttering are both of them required. And then, 
 in the lad place, confider, that you are fo far from be- 
 ing able to make a perfect fatisfaction, that you can do 
 nothing at all towards it, and that therefore as of your- 
 felf, you are in a mod miferable and helplefs condi- 
 tion. 
 
 Norn. Well, Sir, I do plainly fee that I have been 
 deceived, for I verily thought, that the only reafon why 
 the Lord gave the law, and why you that are minillers 
 do fhew us what is required and forbidden in the law> 
 had been, that all men might thereby come to fee 
 what the mind and will of the Lord is, and be exhort- 
 ed, and perfuaded to lead their lives thereafter. And 
 1 alfo verily thought, that the more any man did drive 
 and endeavour to reform his life and do thereafter, the 
 more he procured the love ?.nd favour of God towards 
 him, and the more God would blefs him and do him 
 good, both in this world and in the world to come % 
 yea, and I alfo verily thought, that it had been in man's 
 power to have come very near the perfect fulfilling of 
 the law, for I never read norlieard any minifter (hew 
 how impoffible it is for any man to keep the law, nor 
 never make any mention of iuch a ufe of the law, as you 
 have done this day. 
 
 Evan. Surely, neighbour Nornologiita, thefe have 
 not only been your thoughts, but ilfo the thoughts of 
 many other men: for it is natural for every man to 
 think that he mult and can procure God's favour and 
 eternal happinefs by his obedience to the law, at the 
 lead to think he can do fomething towards it \ for na- 
 turally men think that the law requireth no more but 
 the external aft and that therefore it is in man's pow- 
 er to keep it perfectly. Is it not an ordinary and com- 
 mon thing for men when they hear or read that there 
 is more required and forbidden in the law than they 
 were aware of, to think with themfelves, Surely I am 
 not right, I have tranfgrefied the law mere than I had 
 thought I had done, and therefore God is more angry 
 
U4 
 
 THE MARROW OF 
 
 with me than I had thought he had been ; and there- 
 fore to pacify his anger, and prepare His favour towards 
 me, I mad repent, amend and do better \ I mull re- 
 form my life according to the law, and lb by my future 
 obedience, make amends for ary former difobedience j 
 and if hereupon they do attain to any good meafure of 
 outward conformity, then they think they come near 
 the perfect fulfilling of the law ; and if it were not that 
 the cloftrine of the church of England is, that no man 
 can fulfil the law perfectly, and that none but Papifts 
 do fay the contrary, they would both think and fay they 
 did, or hoped they lhould keep all the commandments 
 perfectly. And upon occafion of this their outward re- 
 formation according to the law, they think, yea, and 
 fometimes fay, they are regenerate men and true con- 
 verts, and that the beginning of this their reformation 
 was the time of their new-birth and converfion unto 
 God. And if thefe men do confefs themfeives to be fin- 
 ners, it is rather becaufe they hear all ethers confefs 
 themfeives fo to be, than out of any true fight and know- 
 ledge, fenfe or feeling, they haveof any inward heart- 
 corruption. And if they do acknowledge, that man is 
 not to be juftified by the works of the law, bat by faith 
 in Chrift, it is rather becaufe they have heard it fo 
 preached, or becaufe they have read it in the Bible, or 
 fome other book, than becaufe of any imperfection 
 which they fee in their own works, or any need thejp 
 fee of the righteoufnefs of Jefus Chrift. And if they 
 do fee any imperfection in their own works, and 
 any need of the righteoufnefs of Jefus Chrift, then 
 they imagine that fo long as their hearts are upright 
 and fincere, and they do defire and endeavour to do 
 their beft to fulfil the law, God will accept of what 
 they do, and make up their imperfect obedience with 
 Chrift's perfect obedience, and fo will juftify and fave 
 them; but all this while their own works muft have a 
 hand in their juftification and falvation, and fo they 
 are (till of the works of the law, and therefore under 
 the curfe ; the Lord be merciful both to you and ihem, 
 and bring you under the bleffing of Abrahaai. 
 
MODERN DIVINITY. 11$ 
 
 m. Sir, I thank you for your good wiflhes towards 
 me, and for your great pains which you have new ta- 
 ken with me, and fo I will for this time take my leave 
 of you \ only, Sir, I could wifti, if it might not be too 
 much trouble to you, that you would be pleafed at your 
 leifure, to give me in writing a copy of what you have 
 this day faid concerning the law. 
 
 Evan % Well, neighbour Nomologifta, though I can 
 hardly fparc fo much time, yet becaufe you do denre 
 it, and in hope you may receive gooti by it, 1 will ere 
 long find fome time to accomplifh your defire. 
 
 Neo. I pray you, neighbour Nomologifta, tarry a 
 little longer and I will go with you. 
 
 Notn. No, I rauft needs be gone, I can ftay no lon- 
 ger. 
 
 Evan. Then fare you well, neighbour Nomologifta, 
 and the Lord make you to fee your fins. 
 
 Notn. The Lord be with you, Sir. 
 
 Neo. Weil, Sir, now I hope you have fully convin- 
 ced him that he comes far (liort of keeping all the com- 
 mandments perfectly: I hope he will nolonger be fo well 
 conceited of his own righteoufnefs as he hath former- 
 ly been. But now, Sir, I pray you tell me before I 
 depart, whether you would have me to endeavour to 
 make the fame ufe of the law, which you have advifed 
 him to make. 
 
 Evan. No, neighbour Neophitus, I look not upon 
 you as an unbeliever, as I did upon him, but I look 
 upon you as one who have already been by the law 
 driven out of yourfelf unto Jefus Chrift ; I look upon 
 you as a true believer, and as aperfon already juilified 
 in the fight of God by faith in Chrift, and fo as one 
 who are neither to queftion your inheritance in heaven, 
 nor fear your portion in hell. And therefore I will 
 not periuade yeu to labour to yield obedience to the 
 law, by telling you, that the more obedient you are 
 thereunto, the eafier torments you (hail have in hell, as 
 I did him. Neither would I have you to make appli- 
 cation of the curfe of the law to yourfelf, as I advifed 
 him to do j for if you do truly and thoroughly believe 
 
226 The MA&aow of 
 
 (as God requires you) that Jefus Chrift (I) the Son of 
 God, and your Surety, hath by his a&ive and paffive 
 obedience fully difcharged and paid both the debt andr 
 the forfeiture which the law and juftice of God obli- 
 ged you to pay, then will not you yield obedience to the 
 law, to pay that which you do truly believe is fully paid 
 and difcharged already; and if youdonotyieldobedience 
 to the law to difcharge that, then do you not yield obe- 
 dience to the law, in hopes to be thereby made juft or 
 juftifled in the fight of God, and if you yield not obe- 
 dience to the law, in hopes to be thereby made juft or 
 juftifled in the fight of God ; then are you not of the 
 works of the law •, and if you are not of the works of 
 the law, then are you not under the curfe of the law ; 
 and if you be not under the curfe of the law, then mud 
 you not make application of the curfe unto yourfelf. And 
 therefore, whenfoever you (hall either hear or read thefe~ 
 words, Curfed is every one 'which ccntinneth not in alt 
 things ivhich arc vjritten in the book cf the law to do the my 
 and your confeience tells you that you have not nor do 
 not continue in all things, and that therefore you are 
 accurfed ; then do you make fo much ufe of the curfe, 
 as thereby to take occafion by faith to cleave more clofe 
 unto Chrift, and fay, O law ! thy curfe is not to corns 
 .into my confeience, my confeience is freed from it \ 
 for though it is true, I have not continued in all things 
 which are written in the book of the law to do them, 
 yet this my Surety Jefus Chrift. hath continued in all 
 things for me, fo that although I am unable to pay 
 either the debt or the forfeiture, yet he hath payed them 
 both for me, and fohath difcharged me from the curfe, 
 and therefore I fear it not. 
 
 Neo. But, Sir, tho* 1 be a believer, and fo be fet free 
 from the curfe of the law, yet I fuppofe I ought to en- 
 deavour to do whatfoever is required and to avoid what- 
 foever is forbidden in the law, 
 
 Evan, Yea, neighbour Neophitus, that you ought 
 indeed, for mind it, I pray you, thus (lands the cafe, fo 
 
 fkj i John iii, 23. 
 
-MODERN DIVINITY. 22"} 
 
 foon as any man doth truly believe, and fo is juftified 
 in the fight of Gcd, then as the Holy Ghofi, from the 
 teftimony of holy writ, doth warrant us to conceive •, 
 Jefus Chrift, or, which is all one, God in Chrift, doth 
 deliver unto him whatfoever is required and forbidden 
 in the Ten Commandments, faying, Col. ii. 14. Eph. 
 ii. 15. This hand-writing, even this law of command- 
 ments which was againft thee, and contrary to thee, 
 whiift it was in the hands of my Father, as he ftood in 
 relation to thee as a Judge, and was not cancelled, but 
 had the curfe or penalty annexed unto it (/), and fo had 
 power to convince (fw), accufe, condemn, and bind thee 
 over to puniihment % I, who undertook for thee («), and 
 became tby furety, have paid the principal debt, and 
 have alfo anfwered the forfeiture which did ly againft 
 thee, for the breach of that bond ; and my Father hath 
 .delivered it into mine hands, and I have blotted out the 
 curfe or penalty, fo that one letter or title remains not 
 for thee to fee ; yea, I have taken it out of thy wdy t snd 
 f of erred it to my crop .\yea, and torn it in pieces with the 
 nails of my crofs, fo that it is altogether fruftratc, and 
 hath no force at all 2gain(l thee, yet notwithstanding 
 the matter contained in this law, even thofe precepts 
 and prohibitions which I have now delivered unto 
 thee, being the mind and will of my Father, and the 
 eternal and unchangeable rule of righteoafnefs, and 
 that which is in my heart, Pfal. xL 8. Yea, and that 
 which I have promifed to write in the hearts of all thofe 
 that are mine, Jer. xxxi. 33. Yea, and that which 
 I have promifed to make them yield willing obedience 
 unto, Pfal. ex. 3. I and my Father do command it un- 
 to thee, as that rule of obedience whereby thou art 
 to exprefs thy love and thankfulnefs unto us for what 
 we have done for thee. And therefore I will fay no 
 more unto thee but this, If thou love me keep my com- 
 
 (I) If a. xxxviii. 14. 
 
 (mj htb. vii 2 2. 
 
 (n) Llton 021 Ccl.$. 311, 312. 
 
228 THE MARROW OF 
 
 mandmeniSy John xiv, 15. And thou art my friend, If 
 tbm do whatfoever I command thee ^ John xv. 14. 
 
 Neo- But, Sir, doth God in Chrift require trie to 
 yield perfect obedience to all the Ten Commandments, 
 according as you have this day expounded them ? 
 
 Evan. I anfwer, yea, for though God in Chrift do 
 not require of you, or any true believer, any obedience 
 to the law at all by way of fatisfaclion to his juftice, 
 for that Chrift hath fully done already ; yet doth he 
 require, that every true believer do purpofe, and en- 
 deavour to do their befl to keep all the Ten Command- 
 ments perfectly, according as I have this day expound- 
 ed them; witnefs the faying of Chrift himfelf, Mat. v. 
 48. Be ye therefore p erf eel as your Father which is in hea- 
 ven is perfect. 
 
 Neo. But, Sir, do you think it pofTible, that either I, 
 or any believer elfe, fhould keep the commandments 
 perfectly, according as you have this day expounded 
 them? 
 
 Evan. O no ! both you and T, and every believer elfe 
 have, and (hall have caufe to fay with the apoflle, Phil. 
 iii. 12. Not as though I had already attained , or were al- 
 ready perfect. 
 
 Neo. But will God in Chrift accept of my obedience 
 if it be not perfect ? 
 
 Evan. Yea, neighbour Neophitus, you being a jufti- 
 fied perfon, and fo it not being in the cafe of juftifica- 
 tion, but in the cafe of child-like obedience, I may 
 without fear of danger fay unto you > God will accept 
 the will for the deed, and will /pare you as a man fparcth 
 his own f on that fer vet h hi?n, Mai. iii. 18, Yea, like as 
 a father pitieth his children, fo the Lord will pity you, 
 for he knoweth your frame, he remembereth that you are 
 but dufiy Pfal. ciii. 13, 14. Nay, he will not only fpare 
 you and pity you for what you do not, but he will alfo 
 reward you for what you do. 
 
 Neo. Say you fo, Sir, then I befeech you tell me what 
 this reward (hall be ? 
 
 Evan. Why if there be degrees of glory in heaven, 
 as fome, both godly and learned, have conceived there 
 
MODERN DI7IKITY. 22p 
 
 is, then I tell you that the more obedient you are unto 
 the law, the more (hall be your glory in heaven ; but 
 becaufe degrees of glory are difputable ; I cannot aflure 
 you of that. 
 
 Howbeit this you may affure yourfelf, that the more 
 obedience you yield unto the Ten Commandments, the. 
 more you pleafe your molt gracious God and loving 
 Father in Chrift, i Sam. xv. 20. And the more your eon- 
 fcience witnefTeth that you pleafe God, the more quiet 
 you (hall feel it to be, and the more inward peace you 
 ihall have, according to that of the pfalmift, Great peace 
 have they that love thy law 9 and nothing fhall offend them. 
 For though faith in the blood of Chriii hath made your 
 peace with God as a Judge, yet obedience rnuft keep 
 your peace with him as a Father; yea, the more your 
 confcience witnefTeth that you do that which pleafeth 
 God, the more encouragement you wilhhave, and the 
 more confidently you will approach towards God in 
 prayer. Beloved, faith the loving apoftle, If our hearts 
 condemn us not> then have we boldnefs towards Gcd y 
 1 John iii. 21. For though faith in the blood of 
 Chrift takes away that guilt which fubjecleth you 
 to the legal curfe, yet obedience mud take away that 
 guilt which fubje£leth you to a fatherly difpleafure. 
 Furthermore you are to know, that the more obedi- 
 ence you yield unto the Ten Commandments, the more 
 temporal blefiings, outward profperity, and comfort of 
 this life (in the ordinary courfe of God's dealing) you 
 (hall have : ! faith the Lord, that my people had hear* 
 kened unto me, and lfrael had walked in my ways , heJhouJi 
 foon have fed them with the finejl of the wheat % and with 
 honeyeutof the rock fiould 1 have fatisfed thee Befules, the 
 more obedience you yield unto the Ten Command- 
 ments, the more glory you will bring to God accord- 
 ing to that of our Saviour, John xv. 8. Herein is my Fa- 
 ther glorified, that ye bear much fruit. To conclude, the 
 more obedience you yield unto the Ten Command- 
 ments, the more good you will do unto others, accord- 
 ing to that of the apoftle, Tit. iii. 8. This is a faithful 
 Volume II. U 
 
C$0 THE MARROW OF ' 
 
 faying, and thefe things I will that thou affirm conJlantly % 
 that they which have believed in Chrift might be careful to 
 maintain good works ; thefe things are good and prof table 
 unto men. 
 
 Neo % Eut, Sir, what if I mould not purpofe, defire, 
 and endeavour to yield obedience to all the Ten Com- 
 mandments, as you fay the Lord requireth j what 
 then? 
 
 Evan. Why then, altho* it is true you have no caufe 
 to fear that God will proceed againft you, as a wrathful 
 judge proceedeth againft a raalefaftor \ yet have you 
 caufe to fear that he will proceed againft you as a dif- 
 pleafed father doth againft an offending child \ that 
 is to fay, altho* you have no caufe to fear that he will 
 unjuftify you, and unfon you, and deprive you of your 
 heavenly inheritance, and infiift the penalty of the law 
 of works upon you, and fo condemn you ; for faith the 
 apoftle, There is no condemnation to them that are in 
 Chrift Jcfus, Rom. viii. 1 . Yet have you caufe to fear 
 that he will hide his fatherly face, and withdraw the 
 light of his countenance from you ; and that your con* 
 fcience will be ever accufing and difquieting of you, 
 which if it do, then will you draw back, and be afraid 
 to afk any thing of God in prayer ; for even as a child 
 whofe confcience tells him that he hath an g red and 
 difpleafed his father, will be unwilling to come into 
 his father's prefence, efpecially to afk of him any thing 
 that he wanteth, even fo it will be with you •, and be- 
 fides, you (hall be fure to be whipped and fcourged 
 with many bodily and temporal chaftifements and cor- 
 rections, according to that which is faid concerning 
 Jefus Chrift and his feed, even true believers, and ju- 
 itified perfons, Pfal. Ixxxix, 30,3 [, 32, 33. If his child- 
 ren forfake my law, and walk not in my judgments ; if they 
 break my Jlatutes^ and walk not in my commandments^ then 
 will I vtfii their trafjfgrejfions with the rod } and their ini- 
 quities with fir ipes. Neverthelefsy my loving+kindnefs will 
 1 not utterly take from him, nor fuffer my faithfulnefs to 
 fail. 
 
 Wherefore, neighbour Neophitus, to apply thefe 
 
MODERN DIVINITY. X3I 
 
 things a little more clofely to you, and fo to conclude, 
 let me exhort you, when you come home, call to mind 
 and confider of every commandment according as you 
 have heard them this day expounded, and refolve to en- 
 deavour yourfelf to do thereafter; and always take no- 
 tice how and wherein you fail and come fhort of doing 
 what is required, and of avoiding what is forbidden ; 
 and efpccialiy be careful to do this when you are called 
 to humble yourfelf before the Lord in fading and pray- 
 er, and upon occafion of going to receive the facrament 
 cf the Lord's fupper, and fo (hall you make a right ufe 
 of the law. 
 
 Nco. And, Sir, why would you have me more efpeci* 
 ally to take notice of my fins, when I am called to 
 humble myfelf before the Lord in failing and pray- 
 er ? 
 
 Evan. Becaufe the more finful you fee yourfelf to 
 be, the more humble will your heart be -, and the more 
 humble your heart is, the more fit you will be to pray, 
 and the more the Lord will regard your prayers; where- 
 fore when upon occafion of fome heavy and fore afflic- 
 tion, either felt, or feared to come upon yourfelf, or 
 fome fore judgment and calamity either felt, or feared 
 to come upon the nation, or place wherein you live, 
 the Lord calleth you to humble yourfelf in falling and 
 prayer, then do you thereupon take occafion to 
 meditate, and confider ferioufly what duties are requi- 
 red, and what fins are forbidden in every one of the 
 Ten Commandments, and then confider how many ot 
 thofe duties you have omitted, and howmany of thofe fins 
 you have committed \ confider alfo the finful manner 
 of performing thofe duties you have performed and the 
 bale and finful felf-ends which you have had in the 
 performance of ihem \ confider alfo how many finful 
 corruptions there are in your heart, which break not 
 forth in your life, and the difpofition of heart which 
 you have naturally to every fin which you do not com- 
 mit; and then confider, that although the fins which- 
 you do now commit are not a tranfgreflion of the law 
 
2%1 THE MARROW O? 
 
 of works, becaufe you are not now under the law, 
 Rom. vi. 14. yet are they a tranfgreffion of the law of 
 Chrift, becaufe you are ftill under that law, 1 Cor. ix. 
 31, And though they be not committed againft God, 
 as ftanding in relation to you as a wrathful judge, yet 
 have they been committed againft him as he (lands in 
 relation to you as a merciful and loving Father; and 
 though, they fubject you not to the wrath of a judge, 
 nor to the penalty of the law of works, yet they fubjedt 
 yo*a to the anger and difpleafure of a loving Father, 
 and to the penalty of the law of Chrift. 
 
 Whereupon, do you draw near unto God by praver 
 faying unto him after this manner j 
 
 u O merciful and loving Father ! I do acknowledge 
 that the fins which I did commit before I was a belie- 
 ver, were a tranfgreffion of the law of works, becaufe 
 I v/as then under that law; yea, and that they were 
 committed againil thee, as thou flooded in relation to 
 me as a Judge, and that therefore thou mighteft moft 
 juttiy have inflicted the curfe or penalty of the law of 
 works upon me, and fo have call me to hell ; but fee- 
 ing that thou haft enabled me to believe the gofpel, 
 vksu That thou haft been pleafed to give thineown Son 
 Jefus Chrift to undertake for me, to become my furety, 
 to take my nature upon him, and to be made under the 
 law to redeem me from under the law (0) •> and to be 
 made a curfe for me, to redeem me from the curfe, and 
 to reconcile me unco thee by his death. Now i know 
 it ftandeth not with thy juftice to, proceed againft me 
 by virtue of the law .of works, and fo call me to hell. 
 Neverthelefs, Father, I know that the fina which I have 
 committed, fmce I did believe, have been a tranfgreflion 
 of the law of Chrift, becaufe I am ftill under that law: 
 yea, and I do acknowledge, that they have been com* 
 mitted againft thee, even againft thee, my moil graci- 
 ous, merciful, and loving Father in Jefus Chrift, and 
 
 
 
 (0) Gal. iv. 4. anriiii. 13,. Rom, v. xo. 
 
 
MODERN BIVIKITT. ^3J 
 
 that it is therefore meet thou fliouldft exprefs thy 
 fatherly anger and difpleafure towards me, for thefe 
 fins which thy law hath discovered unto me, in bring- 
 ing this affliction upon me, or this judgment upon the 
 place or nation wherein I live : howbeit, Father, I 
 knowing that thy fatherly anger towards thy children 
 is never mixed with hatred, but always with love, and 
 that in afflicting of them thou never intendeit any fatif* 
 faction to thine own juftice, but their amendment, 
 even the purging out of the remainders of thofe finful 
 corruptions which are ftill in them, and the conform- 
 Z of them to thine own image • I therefore come un> 
 I thee this day to humble myfelf before thee, and to 
 call upon thy name, not for any need or power that I 
 do conceive I have to fatisfy thy juftice, or to appeafe 
 thy eternal wrath, and to free my foul from hell. For 
 that I do believe Chrift hath fully done for me already °, 
 but I do it in hopes thereby to pacify thy fatherly 
 anger and difpleafure towards me, and to obtain 
 the removal of this affliction or judgment which I 
 feel or fear; wherefore I befeech thee to pardon and 
 forgive thefe my fins, which have been the procuring 
 caufe thereof : yea, I pray thee not only to pardon 
 them, but aifo to purge them, that fo this may be all 
 the fruit, even the taking away of fin, and making me 
 partaker of thy holinefs ; and then, Lord, remove this 
 affliction or judgment when thy will and pleafure is." 
 
 And thus have I (hewed you the reafonwhyl would 
 have you more efpecially to take notice of your fins ; 
 when you come to humble yourfeif before the Lord in 
 failing and prayer. 
 
 Nto. And, Sir, why wouM you have me to take no- 
 tice of my fins, upon occafion of my going to receive 
 the facrament of the Lord's fupper? 
 
 Evan. Becaufe that the more finful you fee yourfeif to 
 
 be, the more need you will fee yourfeif to have of Chrift ; 
 
 and the more need you fee yourfeif to have of Chrift, 
 
 tht more will ycu prize Chrift j and the more you prize 
 
 u 3. 
 
234 THE MARROW OF 
 
 Chrift:, the more you will defirehim, and the more you 
 do defire Chrift the more fit and worthy receiver you 
 will be. 
 
 Wherefore when you are determined to receive the 
 facrament, then take occafion to examine yourfelf as the 
 apoftle doth exhort^you, behold the face of your foul in 
 the glafs of the law, lay your heart and life to that rule, 
 as I directed you before; then think with yourfelf and 
 commune with your own heart, faying in your heart af- 
 ter this manner, Though I do believe that all thefe my 
 fins are for Chrift's fake freely and fully pardoned and 
 forgiven, fo as that I (hall never be condemned for them* 
 yet do I not fo fully and comfortably believe it as I 
 ought, but am fometimes apt to queftion it: and be- 
 fides, though my fins have not dominion over me, yet 
 I feel them too prevalent in me, and I would fain have 
 more power and ftrength againft them; I would fain 
 have my graces ftronger and my corruptions weaker; 
 wherefore I knowing that Chrift in the facrament of 
 the Lord's fupper doth feal up unto me the afTurance of 
 the pardon and forgivenefs of all my fins ; yea, and 
 knowing that the death and bloodfhed of Jefas Chrift, 
 which is there reprefented, hath in it both a pardoning 
 and purging virtue; yea, and knowing that the more 
 fully I do apprehend Chrift by faith, the more ftrength 
 of grace, and power I fhall feel. Wherefore I will go 
 to partake of that ordinance, in hope that I fhall there 
 meet with Jefus Chrift, and apprehend him more fully 
 by faith, and fo obtain both more affurances of the: par- 
 don of my fins* and the more power and ftrength a* 
 gainft them, which the Lord grant youfor Chrift's fake. 
 And thus having alfo (hewed you the reafon why I 
 would have you more efpecially to take notice of your 
 fins before you come to receive the facrament of the 
 Lord's fupper," I will now take my leave of you : for my 
 other occafions doth call me away. 
 
 Neo. Well, Sir, I do acknowledge that you have ta- 
 ken great pains both with my neighbour and me this 
 *Uy, for the which I do give you many thanks. And 
 
MODERN DIVINITY. 235 
 
 yet I mud intreat you to do the like courtefy for me 
 which you prornifed my neighbour Nomolqgifta, and 
 and that is, at your leifure to write me out a copy of 
 the conference we have had this day. 
 
 Evan. Well, neighbour Neophitus, I fhall think of 
 it, and it may be, accomplim your defire. And fo the 
 God of peace be with you. 
 
 Neo. The Lord be with you, Sir. 
 
 END OF PART SECOND* 
 
APPENDIX. 
 
 THE 
 
 DIFFERENCE BETWEEN 
 
 THE 
 
 LAW AND THE GOSPEL. 
 
 There is little more in all this to be attributed un- 
 to me than the very gathering and compofing of 
 it : that which I aim at, and intend therein, is to {hew 
 unto myfelf, and others that fhall read it, the difference 
 betwixt the law and the gofpel, a point (as I conceive) 
 very needful for us to be well inflru&ed in ; and that 
 for thefe reafons. 
 
 Firftt Becaufe, if we be ignorant thereof, we (hall be 
 Tery apt to mix and mingle them- together, and fo to 
 confound the one with the other :~which, as Luther on 
 the Galatians, p. 31. truly faith, Doth more mifchief 
 than man's reafon can conceive; and therefore he doth 
 advife all Chriftians (in the cafe of juftification) to fe- 
 parate the law and the gofpel as far afu*? Jer as heaven 
 and earth are feparated. 
 
 Secondly, Becaufe if we know arighthowto diftinguifh 
 betwixt them, the knowledge thereof will afford us no 
 fmall light towards the true underftanding of the Scrip- 
 ture, and will help us to reconcile all fuch places, both 
 in the Old and New Teftament, as feem to be repug- 
 nant ; yea, and it will help us to judge aright of cafes 
 of confeience, and quiet our own confeience in time of 
 trouble and diftrefs ; yea, and we (hall thereby be ena- 
 bled to try the truth and falfehood of doctrines : where- 
 fore, for our better inftru&ion in this point, we are 
 
 firft of all to confider and take notice what the law is, 
 
 and what the gofpel is. 
 
MODERN DIVINITY. 237 
 
 Now the law is a doctrine partly known by nature, 
 teaching us that there is a God, and what God is, and 
 what he requireth us to do, binding all reafonablc 
 creatures to perfect obedience, both internal and ex- 
 ternal, promifing the farour of God, and everlafting 
 life to all thofe who yield perfect obedience thereunto, 
 and denouncing the curfe of God and everlafting dam- 
 nation to all thofe who are not perfectly correfpon- 
 dent thereunto. 
 
 But the gofpel is a doctrine revealed from heaven, 
 by the Son of'God, prefently after the fall of mankind 
 into fin and death, and afterwards naanifefted more 
 clearly and fully to the patriarchs and prophets, to the 
 evangelifts and apoilles, and by them fpread abroad to 
 others; wherein freedom from fin, the curfe of the 
 law, the wrath of God, death and hell, is freely promi- 
 fed for Cbrift's fake uuto all thofe who truly believe on 
 his name. 
 
 2<//y, We are to confider what the nature and office 
 of the law is, and what the nature and office of the go- 
 fpel is. 
 
 Now the nature and office of the law is, to fhew 
 unto us our fin, Rom. iii. 20. our condemnation and 
 death, Rom. ii. 1. andvii. 10. But the nature and office 
 of the gofpel is to (hew unto us that Chrift hath ta- 
 ken away our fin, John i. 39, and that he alfo is our 
 redemption and life, CcL i. 14. and iii. 4. 
 
 So that the law is a word of wrath, Rom. iv. 14. 
 
 But the gofpel is a word of peace, Eph. ii. 1 7. 
 
 3^/y, We are to confider where we may find the 
 law written, and where we may find the gofpel writ- 
 ten. 
 
 Now we (hall find this law and this gofpel written, 
 and recorded in the writings of the prophets, evange- 
 lifts, and apoftles, namely, in the books called the Old 
 and \ew Teftarnent, or the Scripture For indeed 
 the law and the gofpel are the chief general heads 
 which comprehend all the do&rine of the Scriptures: 
 yet are we not to think that thefe two doctrines are to 
 be diiiinguifhed by the books and leaves of the Scrip- 
 
238 THE MARROW OF 
 
 tures> but by the diverfity of God's Spirit fpeaking in 
 them: we are not to take and underftand whatfoever 
 is contained in the compafs of the Old Teftament to 
 be only and merely the word and voice of the law, 
 neither are we to think that v/hatfoever is contained 
 within the compafs of the books called the New Tefta- 
 ment is only and merely the voice of the gofpel ; for 
 fometimes in the Old Teftament God doth (peak 
 comfort, as he comforted Adam, with the voice of the 
 gofpel ; fometimes alfo in the New Teftament he doth 
 threaten and terrify, as when Chrift threatened the 
 Pharifees. In fome places again, Mofes and the pro- 
 phets do play the evangelifts ; infornuch that Hicrom 
 doubteth whether hfc fhould call Ifaiah a prophet or an 
 evangelift. In fome places likewife Chrift and the 
 apotlies fupply the part of Mofes : Chrift himfelf un- 
 til his death, was under the law j which law he came 
 not to break, but to fulfil : fo his fermons made to the 
 Jews, for the moft part, run all upon the perfeft doc- 
 trine, and works of the law, (hewing and teaching 
 what we ought to do by the right law, of jultice and 
 what danger enfueth in the not-performance of the 
 fame. All which places, though they be contained in 
 the book of the New Teftament, yet are they to be re* 
 ferred to the doftrine of the law, ever having inclu- 
 ded in them a privy exception of repentance, and faith 
 in Chrift Jefus. As for example, where Chiift thus 
 preach tth,' Ble/JZJ are the pure in heart for they fn all fee 
 God, Mat. v. & Again, Except ye be converted, and be* 
 C9me as little children, ye f ball not enter into the kingdom of 
 heaven, Mat- xviii. 3. And again, He that doth the will of 
 tn-j Father which is in heaven , fhall enter into the kingdom 
 of heaven y Mat. vii. 22. And again, the parable ot the 
 wicked fervant caft into prifon for not forgiving his 
 fellow, .M^/. xviii. 30. the caftingof the rich glutton in- 
 to hell, Luke xvi. 23, And again, He that denieth me be* 
 fore rnen y I will deny him before my Father which is in 
 heaven, Luke xii. 9. with divers fuch other places ; all 
 which, I fay, do appertain to the doctrine of the law. 
 
MODERN DIVINITY. 239 
 
 Wherefore, in the fourth place, we are to take heed, 
 when we read the Scriptures, we do not take the got 
 pel for the law, nor the law for the gofpel, but labour 
 to difcern and diftinguifh the voice of the one from 
 the other: and if we would know when the law fpeak- 
 eth, and when the gofpel fpeaketh, let us confider and 
 take this for a note, That when in Scripture there is 
 any moral work commanded to be done, either for the 
 efchewing of punifhment, or upon promife of any re- 
 ward, temporal or eternal ; or elfe when any promife 
 is made, with the condition of any work to be done, 
 which is commanded in the law, there is to be under- 
 ilood the voice of the law. 
 
 Contrariwife, where the promife of life and falvation 
 is offered unto us freely, without any condition of any 
 law, either natural ceremonial, or moral, or any work 
 done by us; all thofe places, whether we read them 
 in the Old Teftament, or in the New, are to be refer- 
 red to the voice and doctrine of the gofpel 5 yea, and 
 all thofe promifesof Chrift's coming in the flefli, which 
 we read in the Old Teftament, yea, and all thefe pro- 
 mifes in the New Teftament, which offer Chrift upon 
 condition of our believing on his name, are properly 
 called the voice of the gofpel, becaufe they have no 
 condition of our mortifying annexed unto them, but 
 ■only faith to apprehend and receive Jefus Chrift. as it 
 is written, Rom, iii. 22. For the righteoufnefs of God, 
 which is by faith of Jefus Chrijl unto all, and upon all that 
 believe, &c. 
 
 Briefly then, if we would know when the law fpeak- 
 eth, and when the gofpel fpeaketb, either in reading 
 the v/ord, or in hearing it preached ; and if we would 
 fkilfully diftinguifh the voice of the one from the voice 
 of the other, we muft confider. 
 
 Law. That the Law faith, Thou art a firmer, and 
 therefore thoujhalt be damned, Rom. vii. 2. 2 Theff. iw 
 12. 
 
 Gcfp. But the Gofpel faith, No, Chrijl Jefus came in* 
 to the world to favefnners ; and therefore believe on the 
 
240 THE MARROW OF 
 
 Lord Jefus Chrifl, and thou f 2 alt be faved. 1 Tim. i. 
 15. Acts xvi. 31. 
 
 Law. Again the Law faith, Knowcfl thou not that 
 the unrighteous fhall not inherit the kingdom of God : be not 
 deceived^ &c i Cor. vi. 9, And therefore thou being a 
 finner, and not righteous, (hall not inherit the kingdom 
 of God. 
 
 Gofp. But the Gofpel faith, God hath made Chriji to 
 le fin for thee, who knew no fin ; that thou might efi be made 
 the'righteoufnefs of God in him, who is the Lord thy Righ- 
 teoufnefs, Jer. xxiii. 6. 
 
 Law. Again the Law faith, Pay me that thou owefl 
 tne, or elfe I will cafi thee into prifon, Mat, xviii. 28, 30. 
 Gofp. But the Gofpel faith, Chrifl gave hhnfelf a ran- 
 fomfor thee, I Tim. ii. 6. Andfois made redemption un- 
 to thee, 1 Cor. i. 30. 
 
 Law. Again the Law faith, Thou haft not continued 
 in all that I require of thee, and therefore art accurfed, 
 Deut. xxvii. 6. 
 
 Gofp. But the Gofpel faith, Chrifi hath redeemed thee 
 from the curfe of the law, being made a cur Je for thee y 
 Gal. iii. 13. 
 
 Law. Again the Law faith, Thou art become guilty be- 
 fore God, and therefore fli ait not efcape the judgment of God, 
 Horn, iii. 19 and ii. 3. 
 
 Gofp. But the Gofpel faith, The Father judgeth no man, 
 but hath committed all judgment to the Son, John v. 12. 
 
 And now, knowing rightly how to diftinguifh be- 
 tween the law and the gofpel, we mud in the fifth place, 
 take heed that we break not the orders between thefe 
 two in applying the law where the gofpel is to be ap- 
 plied, either to ourfelves or to others. Tor albeit the law 
 and gofpel, in crder of dcctiine, are many times to be 
 joined together; yet, in the cafe of juftification, the 
 the law mult be utterly feparated from the gofpel. 
 
 Therefore whenfoever, or wherefoever any doubt or 
 queftion arifeth of falvation, or our justification before 
 God, there the law and all good works mud be utter- 
 ly excluded, and ftand apart, that grace may appear 
 free, and that the promife and faith may ftand alone ; 
 
MODERN DIVINITY. 1^1 
 
 X/hich faith alone, without law or works, bringeth 
 thee in particular to thy juftification and falvation, 
 through the mere promife and fret grace of Govt in 
 Chrift •, fo that I fay, in the action and office of juftifi- 
 cation, both law and works are to be utterly excluded 
 and exempted, as things which have nothing to do in 
 that behalf. The reafon is this ; for, feeing that all our 
 redemption fpringeth out from the body of the Son of 
 God crucified, then is there nothing that can (land us 
 in ftead, but that only wherewith the body of Chrift is 
 apprehended. Now forafrauch as neither the law noc 
 works, but faith only is the thing which apprehendeth 
 the body and paflion of Jefus Chrift*, therefore faith on- 
 ly is that matter which juttifieth a man before God, 
 through the ftrength of that object Jefus Chrift, which 
 it apprehendeth : like as the brafe-n ferpent was the ob- 
 ject only of the Israelites' looking:, and net of their 
 hands' working; by the ftrength of which object, thro* 
 the promife of God, immediately proceeded health to 
 the beholders, fo the body of Chrift being the object 
 of our faith, ftriketh righteoufnefs to our fouls, not 
 through working, but through believing. 
 
 Wherefore, when any perfon or perfons do feel them* 
 {elves oppreiTed and terrified with the burden of their 
 fins, and feel themfelves with the majefty of the law 
 and judgment of God terrified and oppreffed, outweigh- 
 ed and thrown down into utter difcomfort, almoft to 
 the pit of hell, as happenech fometimes to God's own 
 dear fervants, who have foft and timorous confeiences ; 
 when fuch fouls, I fay, do read or hear any fuch place 
 of Scripture which appertained to the law, let them 
 then think and afTure themfelves, that fuch places do 
 not appertain cr belong to them : nay, let not fuch 
 only v/ho are thus deeply humbled and terrified dg this, 
 but alfo let every one that doth but make any doubt or 
 <]ueftion of their own falvation, through the fight and 
 fenfe of their fin, do the like* 
 
 And to this end and purpofe, let them confider and 
 mark well the end why the law was given, which was 
 not to bring us to falvation, nor to make us good, and 
 
 Volume II. X 
 
S»4* THE MARROW OF 
 
 fo to procure God's love and favour towards us : but 
 rather to declare and convift our wickednefs, and make 
 us feel the danger thereof; to this end and purpofe 
 that we feeing our condemnation, and being in our- 
 felves confounded, may be driven thereby to have our 
 refuge in the Son of God, in whom alone is to be 
 found our remedy, And when this is wrought in us, then 
 the law hath accomplilhed its end in us ; and therefore 
 it is now to give place unto Jtfus Chrift, who, as the 
 apoftle faith, is the end of the law, Rom. x. 3. Let every 
 true convicted perfon then, who fears the wrath of God, 
 death and hell, when they hear or read any fuch pla- 
 ces of Snpture as do appertain to the law, not think 
 the fame to belong to them, no more than a mourning 
 weed belongeth to a marriage feaft ; and therefore re- 
 moving utterly out of their minds all cogitations of the 
 law, ail fear of judgment and condemnation, let them 
 o*ily fet before their eyes the gofpel, to wit, the glad 
 and joyful tidings of Chrift, the fweet comforts of 
 God's promifes, free forgivenefs of fins in Chrift, 
 grace, redemption, liberty, pfalms, thanks, finging, a 
 paradife of fpiritual jocundity, and nothing elfe 1 think- 
 ing thus within them felves, the law hath now done its 
 office in me, and therefore rouft now give place to its 
 beiter; that is, it muft needs give place to Jefus Chrift, 
 the Son of God, who is my Lord and Mailer, Fulfiller 
 and Accomplilher of the law. 
 
 Laftly> As we muii take heed and beware that we ap- 
 ply not the law where the gofpel is to be applied ; fo 
 mud we alfo take heed and beware, that we apply not 
 the gofpel where the law is to be applied: let us not 
 apply the gofpel inftead of the law; for as the other be- 
 fore was even as much, as to put on a mourning-gown 
 at a marriage feaft ; fo this is but even the calling of 
 pearls before fwine, where in is great abufe arnongft 
 many for commonly it is feen, that thefe proud felf- 
 conceited and unhumbled perfons, thefe worldly Epicu- 
 res andfecurc Mammonifts, to whom the doctrine of the 
 law doth properly appertain, do yet notwithstanding 
 put it away from them, and blefs themfelves with the 
 
MODERN DIVINITY. 243 
 
 fwcet promifes of the gofpei, faying, « c They hope they 
 have as good a fhare in Chrift, as the belt of them all, 
 for God is merciful, and the like." And contrariwise, 
 the other contrite and bruifed hearts, to whom be- 
 longed not the law, but the joyful tidings of the gof- 
 pei, for the mod part receive and apply to themfelves 
 the terrible voice and fentence of the law. Whereby 
 it cometh to pafs that many do rejoice when they 
 ihouid mourn ; and on the other fide many do fear 
 and mourn when they mould rejoice. Wherefore, to 
 con .dueled, in private ufe of life, let every perfon dif- 
 creetly difcem between the law and the gofpei, and ap- 
 ply to hirofelf that which belongeth unto him, let the 
 man or the woman, who did never yet to any" purpofe 
 (efpecially 111 the time of health and profperity) think 
 of, or con fide r their latter end, that did never yet fear 
 the wrath of God, nor death nor devil, nor hell ^ but 
 have lived, and do ftillliv^e a jocund and merry life, let 
 them apply the curfe of the law to themfelves, for to 
 them it belongeth : yea, and let all your civil honeft men 
 and women, who it may be, do fonietimes think of 
 their latter end, and have had fomc kind of fear of the 
 wrath of God, death and hell, in their hearts, and yet 
 have faived up the fore, with a plaifter made with 
 their own civil righteoufnefs, with a falve compound- 
 ed of their outward conformity to the duties contain- 
 ed in the Jaw, their freedom from grofs fins, and their 
 upright andjuil dealing with men, let thefe hearken to 
 the voice of the law, when it faith, Curjed is every one 
 that continueth not in all things which are written in the 
 book of the law ) to do them; but let all felf-denying, fearful 
 trembling fouls, apply the gracious and fweet promifes, 
 cf God in Chrifl unto themfelves, and rejoice becauie 
 their names are written in the Book of Life, 
 
 Xi 
 
CONTENTS 
 OF VOLUME L 
 
 paut L 
 
 Page 
 Mr Caryl's Recommendation, 2 
 
 Preface, .3 
 
 Advertifement, *> 
 
 The Author's Dedication, 9 
 
 Teftimonies, by different hands, * 1 — 16" 
 
 To the Reader, by the Author, 17 
 
 A Catalogue of thofe writers names, out of whom 
 is colle&ed much of the matter contained in the 
 enfuing Dialogue, 2 4 
 
 THE MARROW OF MODERN DIVINITY. 
 
 Introduction, 2 S 
 
 Sea. i. Differences about the law, 26 
 
 — — 2. A threefold law, 2 7 
 
 CHAP. I. 
 
 Of tie law of works, or covenant of works. 
 
 Seft. 1, The nature of the covenant of works, 3 J 
 
 2. Adam's fall, . 43 
 
 3. The finfulnefs and mifcry of mankind by 
 
 D the fall, . 45 
 4 No recovery by the law, or covenant 01 
 
 works, ,,11 4 
 jr. The covenant of works binding, tho broken, 51 
 
CONTENTS. 245 
 
 CHAP. II. 
 
 Of the law of faiths or covenant of grace. 
 
 Page 
 SECT. I. Of the eternal purpofe of grace , 53 
 
 ject, II. Of the promife > $9 
 
 Seft. 1. The promife made to Adam, it m 
 
 2 The promife renewed to Abraham, 67, 
 
 3. The law, as the covenant of works, added to 
 
 the promife, 73 
 4. The promife and covenant with Abraham, 
 
 renewed with the Ifraeiites, 90 
 5. The covenant of grace under the Mofaic 
 
 difpenfation, 95 
 6. The natural bias towards the covenant of 
 
 works, 117 
 
 — 7. The Antinomian faith rejected, 131 
 8. The evil of Legalifm, 137 
 
 sect. Ill, Of the performance of 'the promife y 140 
 
 Sect. 1. Chrift's fulfilling of the law in the room of 
 
 the elect, 14I 
 
 2. Believers dead to the law, as the covenant 
 
 of works, 154 
 
 — 3. The warrant to believe in Chrift, 169 
 4. Evangelical repentance a confequent of 
 
 faith, 206 
 
 5 The fpiritual marriage with Jefus Chrift, 219 
 
 6. Justification before faith, refuted, 227 
 
 * 7. Believers freed from the commanding and 
 
 condemning power of the covenant of 
 works, 23 o 
 
aifdf 
 
 CONTENTS OF VOL. II. 
 CHAP. III. 
 
 Of the law of Ctrl/}. 
 
 Page 
 Se&. i. The nature of the law of Chrift 3 
 2. The law of the Ten Commandments, a rule 
 
 of life to believers, 9 
 
 ■ 3, Antinomian ohje£iions anfwered, 16 
 
 — — 4. The neceflity of marks and figns of grace, 25 
 
 5. Antinomian objections anfwered, 3 1 
 
 ' 6. Holinefs and good works attained to only by 
 
 faith, 34 
 7. Slaviih fear and fervile hope, not the fprings 
 
 of true obedience, 47 
 
 . — — 8. The efficacy of faith for holinefs of heart and 
 
 life, 58 
 
 9. Ufe of means for ftrengthening of faith, 71 
 
 . 10. The diftin&ion of the lav/ of works, and 
 
 law of Chrift, applied to Gx paradoxes, 72 
 . 11. The ufe of that difiin&ion, in practice, 78 
 
 12. That diftin£tion a mean betwixt Legalifm 
 
 and Antinomian ifm, 94 
 
 . 13. How to attain to Affurance, 96 
 
 , 14. Marks and evidences of true faith, roi 
 
 15. How to recover loft evidences, 102 
 
 ? • 16. Marks and figns of union with Chrift, 104 
 
 CHAP. IV. 
 
 Of the heart's happimfs orfcuPs rej}. 
 
 Seel:, i . No reft for the foul, till it come to God, no 
 . 2. Howtfbe foul is kept from reft in God, 113 
 
 * 3, God inChrift the only true reft forthe foul, 122 
 
 The Conciufion, 330 
 
CONTENTS. 247 
 
 PART II. 
 
 Page 
 Recommendation by Caryl, 135 
 
 Dedication to John Warner, Lord Mayor of Lon- 
 don, by the Author, 137 
 The Author to the well-afFe£ted Reader, 140 
 Remmendatory Epifties, 143 — 150 
 
 THE MARROW OF MODERN DIVINITY. 
 
 Introduction, 15 1 
 
 Ignorant men confine the meaning of the Ten Com- 
 mandments into a very narrow compafs, 15Z 
 The Ten Commandments are but an epitomy of 
 
 the law of God, 153 
 
 Six rules for the right expounding of the Ten Com- 
 mandments, 154 
 The fum of the firft commandment, and what du- 
 ties are required in it, 156' 
 What fins are forbidden in the firft commandment, * 58 
 The examination of the heart by the firft command- 
 ment, 160 
 Wherein the firft and fecond commandment do dif- 
 fer, 162 
 What duties are required in the fecond command- 
 ment, 163 
 TV hat fins are forbidden in the fecond command- 
 ment, 164 
 What the worftiip of God is, 165 
 The fpiritual worfhip of God, 166 
 The examination of the heart by the fecond com- 
 mandment, 16$ 
 Wherein the fecond and third commandment do dif- 
 fer, with the fum of the third commandment, 169 
 What duties are required in the third command- 
 ment, ib 9 
 What fins are forbidden in the third command- 
 ment. 173 
 
248 CONTENTS. 
 
 . Pa s e 
 
 The examination of the heart and life by the third 
 
 commandment, 176 
 
 The difference betwixt the third and fourth com- 
 mandment, with the fum of the fourth, 179 
 What duties are required in the fourth command- 
 ment, 1 8a 
 What fins are forbidden in the fourth command- 
 ment, 181 
 The examination of the heart and life by the fourth 
 
 commandment, ib. 
 
 The fum of the fifth commandment, 182 
 
 The duty of children towards their parents* 183 
 
 The duty of parents towards their children, ib. 
 
 The duty of fervants towards their mailers, 184 
 
 The duty of matters towards their fervants, 185 
 
 The duty of wives towards their hufbands, ib. 
 
 The duty of hufbands towards their wives, t86 
 
 The duty of fubje£ts towards their magiftr^tes, ib. 
 The duty of magiftrates towards their fubje£U, 187 
 The duty of people towards their minifters, ib. 
 
 The duty of minifters towards their people,- ib.- 
 
 The duty of equals, 1 83 
 
 The examination of the heart and life by the fifth 
 
 commandment, ib. 
 
 The fum of the fixth commandment, 19Z 
 
 What fins are forbidden in the fixth command- 
 ment, ffr; 
 What duties are required in the fixth command- 
 ment, f94 
 The examination of the heart and life by the fixth 
 
 commandment, 195 
 
 The Turn of the feventh commandment, »9<5 
 
 What fins are forbidden in the feventh command- 
 ment, ib. 
 What duties are required in the feventh command- 
 
 merit, 197 
 
 The examination of the heart and life by the feventh 
 
 commandment, 198 
 
 The fum of the eight commandment, ib. 
 
CONTENTS. 249 
 
 Page 
 
 What fins are forbidden in the eight command- 
 ment, 199 
 
 What duties are required in the eighth command- 
 ment, 200 
 
 The examination of the heart and life by the eight 
 
 commandment, 20* 
 
 The fum of the ninth commandment, 202 
 
 What fins are forbidden in the ninth command- 
 ment, ibw 
 
 What duties are required in the ninth command- 
 ment, 203 
 
 The examination of the heart and life by the ninth 
 
 commandment, ' 204 
 
 The fum of the tenth commandment, 205 
 
 What is forbidden in the tenth commandment, ib. 
 
 What is required in the tenth commandment, 206 
 
 The examination of the heart by the tenth command- 
 ment, 207 
 
 The Lord requireth perfect obedience to all the Ten 
 
 Commandments, 208 
 
 No man keepeth the law perfectly, 209 
 
 The Lord may juftly require perfect obedience of 
 every man, and conclude all men under the 
 curfe for want of it, ib+ 
 
 All men by nature under fin, wrath, and eternal 
 
 death, 210 
 
 Chrift hath redeemed believers from the curfe of the 
 law, 2 1 1 
 
 What is it to be of the works of the law, ib. 
 
 The juftice of God requires a perfeft perfonal obe- 
 dience, 212 
 
 Why the Lord gave the law, 213 
 
 The fpecial ufe of the law, ib. 
 
 Kow to make a fpecial ufe of the law, ib. 
 
 Every man's befl a£tions are corrupted and defiled 
 
 with fin, 214 
 
 There is a motion of heart and inclination of will 
 in ail men unto fin, 215 
 
250 CONTENTS. 
 
 Page 
 
 The leaft finful thought makes man liable to eternal 
 
 damnation, 217 
 
 Though a man could yield a perfect active obedi- 
 ence, to the law, yet he fhould not be thereby 
 juftified, 218 
 
 Man is every whit as unable to yield a perfect paf- 
 
 five obedience, as he is to yield an active, ib. 
 
 Though man cannot be juititied by his obedience to 
 
 the law, yet (hall not his obedience be in vain, 220 
 
 What good a man that fhall never be juftiaed and 
 
 faved, may get by his obedience to the law, 221 
 
 How a man may apply the curie of the law to him- 
 
 felf, 22 Z 
 
 Man is naturally apt to think he muft do fomething 
 towards his own jutlifkation and act accord- 
 ingly, 223 
 
 Of what ufe the law is to believers who are already 
 
 juftified, 225 
 
 After what manner Jefus Chrift gives the law to be- 
 lievers who already juftified, 225 
 
 Chrift requireth that believers do defire and endea- 
 vour to yield perfect obedience to all the Ten 
 Commandments, 228 
 
 God in Chrift doth pity and fpare believers, though 
 
 they yield not perfect obedience to the law, ib. 
 
 Believers fliall be rewarded for their obedience, and 
 with what, 229 
 
 If believers do tranfgrefs the law, though they fliall 
 not be condemned for it, yet they ihalj be cha- 
 ftifed with temporal chaftifements, and what 
 thofe chaiiifements are, 230 
 
 Believers muft at all times take notice how they fail 
 and come flio't of keeping the commandments 
 perfectly, and more efpecialiy when they are to 
 humble themfeives in falling and prayer, and 
 upo.i occafion of receiving the facrament of the 
 Lord's (upper. 231 
 
 Why believers muft more efpecialiy take notice of 
 
CONTENTS. 25I 
 
 Page 
 their fins, when they are called to humble them- 
 fdves in fading and prayer, 233 
 
 After what manner believers are to make confeffion 
 
 of their (in upon a day of humiliation, ih% 
 
 Why believers mud more efpecially take notice of 
 their fins, upon occafion of receiving the facra- 
 ment of the Lord's fupper, 234 
 
 Why and to what end believers are to receive the fa- 
 
 crament of the Lord's fupper, ib. 
 
 The difference betwixt the Law and the Gofpel, 236 
 
 The definition of the law and the gofpel, 237 
 
 Where -we may find the law and gofpel written, ib % 
 
 The nature and office both of the lawand the gof- 
 
 fpel, 238 
 
 We are to take heed that in reading of the Scrip, 
 tures we take not the law for the gofpel, nor 
 the gofpel for the law, 239 
 
 How we may know when the law fpeaketh and 
 
 when the gofpel fpeaketh, 240 
 
 We mult beware we apply not the law where the 
 
 gofpei is to be applied, 241 
 
 We mui> take heed of applying the gofpel where 
 the law is to be applied, fcsV, 242 
 
 THE END. 
 

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