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CONCILIATORY, OR IRENICAL
»4 A T IM^.JD VE R SIO J
ON THE
«
• Controversies
AGITATED IN BRITAIN,
UNDER THE UNHAPPY NAMES OF
'^UOT^^NTINOMIANS
By HERMAN WITSIUS, D. D.
Professor of Divinity in the Universities of Frane'ter, Utrecht.
Leyden ; and also Regent of the Divinity College of th
States of Holland and West Fries!:;:: d.
and
FAITHFULLY TRANSLATED FROM THE LAT.
AND FOLLOWED WITH
-JV O T E >%
. By THOMAS BELL,
Late Minister of the Gospel, in Glasgow.
GLASGO W,
PRINTED BY W. LANG,
FOR M. OGLE, AND SOLD BY "J. STEVEN & CO. ERA3H
& REID; OGLE & A I K M AN, EDINBURGH; *
R. OGLE, LONDON; AND W. JONES,
LIVERPOOL.
1807.
CONTENTS.
CHAP. I. Concerning the translation of sin to Christ Page 19
CHAP. II. Whether Christ can with propriety be called a sin-
ner, and -whether a certain exchange of persons
takes place between him and the elect - 25?
CHAP. III. When the translation of sin to Christ, and his bearing
it commenced and ended: and whether, when
carrying the sins of the elecl:, he was separated from
God, abominable to him, and abdicated by him 38
CHAP. IV. Whether by Christ taking upon him the sins of the
elecl:, and satisfying Divine justice, absolutely pur-
chased eternal salvation fcr them - - 53
CHAP. V. Whether the right to the eternal inheritance be ap-
plied to the elecl:, at their first nativity, or at their
regeneration. And whether God imputes no more
in point of guilt to an ele<5t person when living in
excessive lasciviousness than when he is perfected
in the heavens - *• 53
CHAP. VI. Whether the elecl are united to Christ before faith,
and whether, not only the fruits of his righteous-
ness, but also it itself is imputed to them - 67
CHAP. VII. Concerning Paul's judgment in the matter of justi-
fication ----- 7S
"CHAP. VIII. Concerning the law of works, the works of the
law, and faith - - - - S5
[ 4 3
CHAP. IX. Concerning the essence of faith - Page 100
CHAP. X. What relation faith has to justification. - 108
CHAP. XI. Whether repentance precedes the remission of sins 119
CHAP. XII. The explication of certain paradoxes "- 12£
CHAP. XIII. Our judgment concerning these paradoxes 1S9
CHAP. XIV. Concerning the covenant of grace = 145
CHAP. XV. Paradoxical assertions concerning the utility of
holiness - - - - 152
CHAP. XVI. The doctrine of scripture concerning the utility of
holiness - 1S9
CHAP. XVII. In what manner and order the preaching of the
law should accompany that of the gospel 179
THE AUTHOR'S PREFACE
TO THE
BRITISH JDIViJYESs
IN WHICH IS SHOWN THE OCCASION AND DESIGN OF
THE WORK.
Reverend and very Learned Sirs, Brethren and
Fellow-Labourers in Christ Jesus, our common
Lord, most dearly Beloved,
i
N my apprehension it was never better with the
Christian people, than when sincerely attentive to
believe the gospel, to live in a holy manner, and to
banish far the quirks of curious questions, they de-
lighted themselves in the pure love of God and
Christ, and in the certain expectation of eternal life.
So the first generation of believers had learned Chris-
tianity from the Apostles, and they being taught in
simple, and unadorned style, but moved with the
incredible sanctity of the messengers sent them by
God, inflamed with zeal, persuaded by miracles,
and effectually convinced of the truth by the inward
illumination of the Divine Spirit, and fleeing for re-
fuge to Jesus Christ the Son of God, as the only
author of salvation, gave up themselves to be led
A
6 author's preface.
and ruled at his pleasure: as ignorant of subtle dis-
putes, as studious of piety. Then it was that the
Christian faith exertedTall its influence in the minds
of men, and animated them rather bravely to suffer
death for Christ, than to engage with acrimony in
contentions concerning the more obscure points of
religion. And hence it is, that I have often thought
v/ith myself, perhaps those men were the most hap-
py, who knowing nothing but Jesus Christ, and him
crucified, and living soberly, righteously, and godly,
according to the prescription of the gospel, did not
so much as hear by report concerning the conten-
tions of Divines. And I reckon it not the smallest
part of our calamity, or at least the most painful
of our office, that we who preside in matters of
Christianity, are often constrained to bestow tedi-
ous labour in resolving the difficulties of thorny
controversies. So is the age; all places resound
with debates: that very temple not excepted,
which the Lord hath consecrated to peace and con-
cord. And truly, it can scarce be otherwise, in
the profound repose which we in these times en-
joy, whatever be its kind*, in so great a diversity
of genius and disposition ; in so great an ambition
after subiimer science; and finally, in so great an
itch after innovations. Be ye willing or unwilling,
in battle you must engage; O that it were always
that good fight of faith, which Paul recommended
to Timothy! However, if we are not permitted to
shun the conflict, the prudence of the just demands,
that they, who in the defence of orthodoxy show
themselves the rigid guardians of truth, should re-
member studiously to avoid these things which are
AUTHOR S PREFACE. 7
not lawful for the ministers of peace. And hence
it is, that they especially, to whom is committed the
preaching of the gospel, should endeavour dearly
to discern the truths revealed by God : that they may
explain them in clear and proper words, and such
as are drawn from the fountain of holy scriptures
that they seriously rejoice in the harmony of minds,
and promote it as much as possible in a consistency
with truth: that in differences they, with a judicious
lenity approve their equity and modesty to God and
to men: that they think humbly concerning them-
selves, and highly of their brethren, not afFecring
the fame of more exquisite wisdom, but justly e-
steeming the gifts of God in those who are their
neighbours: that they calumniate eg man's word, or
by cavilling, impute opinions to any, to which he
professes himself averse: finally, that they reckon it
unworthy of the gravity of a Divine, to strive in an
idle and an odious manner concerning the niceties
of words, when there is little, and almost no differ-
ence about the thing itself.
If our controversies in the Netherlands, if yours
in Britain, brethren, had been treated with such dis- .
positions, and in such a way and method, it would
have been far better, as well for the public tranquil-
lity, as for truth itself, and evangelical piety. But
we suffer every one his own punishment, permit-
ed at present to pass by our disputations in silence,
with the most penetrating sense of which we are
grieved, you yourselves, brethrefjy would not allow
me to be without a part in yours, which perhaps, are
agitated with too much warmth, under the hostile
standards of A&tinomians and Neonomians, though
A 2
S . AUTHOR'S PREFACE.
both disallow the names. For some of yourselves,
the books on both sides being sent me, requested my
judgment, inconsiderable as it is. To the discove-
ry of which I did not proceed but very slowly, and
with reluctant steps. For first, in the knowledge
of thexause, which was involved in many subtleties
and quirks, I had the greatest difficulties to sur-
mount; so much the greater^ that I have scarce a
tolerable knowledge of your language. In the next
place, not a little labour was to be spent in this, that
what I seemed somehow at least to know in a mat-
rer of- the greatest intricacy, I should explain in a
methodical and perspicuous manner, which I under-
stood to be chiefly necessary. In fine, knowing
to measure myself by my own standard, I could
not be ignorant, that I was not at all endowed with
such wisdom and authority, as to be accounted a
proper judge in so great a controversy. Neverthe-
less, since the matter was very much at heart, as
being of the utmost importance, I used all diligence
to reach that on which the dispute turned, and hav-
ing found, what had also been observed by John
Hoorneeek, a man of the utmost integrity, and a
Divine of a cultivated judgment, that it is often seen
the difference is less in the thing itself, than in the
manner of speaking, and the method of teaching, I
went on with the greater courage: hoping it might
happen, that the impediments of ambiguity being re-
moved, some controversies might be decided by the
mere elucidation of the subject itself, and both con-
tending parties confess that they had understood the
.same thing, but in a different manner of expres-
sion. Besides, I was the less afraid of incurring the
author's preface. 9
displeasure of either party, although I assent to nei-
ther in all things, that I transferred the whole of the
dispute from personal and verbal things unto real;
not inquiring with too much rigour, what was said:
or unsaid by this or that man, what was well un-
derstood, or otherwise, by the reader or the hearer,
but what ought to be said, or in my judgment, at
least, may be most conveniently said. It is a very
frequent fault with disputants, that the one com-
plains of the sense being badly expressed, the other
that it is not well understood: whence it is that die
whole dispute often evanishes into a mere mistake
of the subject; or which is worse, issues in the
mostindecentbrawlings. I judged, that by all means,
such a conduct should be avoided: applying my-
self to this alone, that I might clearly deliver the
truth without injury to any man, and without par-
ty ze.al; the defence of which is far from me. Do
you, brethren, take in good part this Dutch candour:
and despise not the sincere labour of a foreigner,
following truth with charity. Besides enjoying the
common name of Christians and Protestants, we
have the same celestial depositum committed to our
care: and we Batavians and Britons are now con-
nected by a straiter bond, living under the pious and
the happy government of the same best of princes,
your king, and our stadthoider, William the III.
To whom we know there is nothing more desirable,
than that the monuments of faction being erazed,
as w T ell in Britain as in the Netherlands, right hands
should join in the perpetual confederation of breth-
ren. But there is abundance of preface. Let us
come to the subject.
A 3
THE TRANSLATOR'S
PREFACE.
URITY and peace are essential to that wisdom
which Cometh from above, James hi. 17. Accord-
ingly those endued with it, have ever held them in
the highest estimation. Begotten by the word of
truth, they seek the peace of Jerusalem. By means
oi the one, they enjoy communion with their God;
and hi virtue of the other, the pleasures of fellow-
ship among themselves. "While zealous for the for-
jYict, they dare not disregard the latter. Enamour-
ed with both, it is as a sword in their bones, to see
themdivided. Their love to the truth as it is in Jesus,
Will not suffer them to embrace that peace which
\\f,c3 on its ruins, nor will their love of peace allow
rhem to violate the communion of saints, for mat-
ters of doubtful disputation; When it is endanger-
ed, they are ready to stand m the breach, in order
io reconcile tlie contending parties. Such pacific dis-
positions point out whose they are, whom they
serve, and whither they are going. Blessed, said
translator's preface. 11
the Prince of Peace, are' the peace makers : for they
shall be called the children of God 3 Mat. v. 9.
And while blessed of the Lord, they are generally
had in honour among men. In few instances was
this ever more verified, than in the celebrated Wiir-
sius. His learning, his life, his labours, and his
steady attachment to evangelic truth, endeared him,
when alive, to her friends, and embalmed his me-
mory when deed. Hence it was, that when several
doctrinal differences began to be warmly agitated
among some ministers in England, they agreed in
submitting them to him as an able and impartial
umpire. This gave rise to his Irenical Animadver-
sions. They were first printed at Utrecht, anno
1696, in a small octavo of 237 pages; and four years
after at Amsterdam, in the second volume of the
author's miscellanies. But the vii. and viii. chan-
ters in the Utrecht edition, were omitted in that
of Amsterdam. For what reason I have not been
able to learn. They seemed to me, however, of too
much importance to be overlooked in this transla-
tion. The late holy Hervey, in a foot note inhis The-
ron and Aspasio,vol. 2, page 366, referring to the U-
trechtedition of these Animadversions,expressess him-
self inthe following words: " See Witsii Animadver-
»« siones Irenicse,chap. viii. — A choice little piece of
M polemical divinity, perhaps the very best that is ex-
" tant. In which the most important controversies
~
[ 21 ]
solutely purchased eternal salvation for them ; or CHAP,
this only, that they cculd be saved, and in re- .^' ,
ality should \ if they believe. These questions I
shall so prosecute in order, that what I judge
should be determined as to each, may be
explained in the clearest manner. And I
choose to begin with the origin of salvation.
III. The ever-blessed and the great God __ _,
determined from eternity to render himself tion to sal-
glorious and wonderful, in delivering certain- '°""
men, designed as by name, from sin and death,
and in their eternal salvation; salvation to be
acquired by his only begotten Son, to whom
as he hath life in himself, he has also given
to have life in himself; and to be applied by
the Spirit of life.
IV. Since God is entirely independent in
. IV. Most
all the aclis of his will, "and the supreme f ree>
ruler of all things and persons; and likewise
the only author of all good, and therefore of
all faith, virtue, and holiness in men, the fa-
vour of which things he most freely confers
on whom he pleaseth, doing all things accord-
ing to the counsel of his will; no faith, no
virtue, nay, no good at all could be foreknown
in some men more than in others, in consi-
deration of which he should choose the one
rather than the other: but ail the reason of
this difference is to be placed in the absolute
dominion of God, and in the immense free-
dom of glorious grace, concealing which he
is accountable to none.
B 3
[ 22 J
V. And since the counsel of Jehovah stand-
eth for ever, since established in unsearchable
v. And wisdom, by a God who knows not to repent,
immutable. ; t j^g t j ie i nconCe i vaD i e p 0W er of omnipotence
subservient to it, to bend the minds of men
whithersoever it will, without any prejudice
to rational liberty; it is absolutely impossible
that they should not be saved, whom God hath
appointed to obtain salvation.
VI. The VI. That he might execute this purpose,
covenant . . . ...... ...
between not onl y without diminishing or obscuring in
the Father t ] ie i eas t; anv f \{ IS attributes, but also in the
suidtheSon, '
concerning clearest demonstration of them, he most wise-
t e procur-j determined in the same eternal decree, to
it\g ot sal- ; '
vation to give for a Saviour to those elec~t, his only, -co-
eternal, and co-equal Son; who, in the ap-
pointed time should assume the nature of man,
the form of a servant, and represent them as
a surety or undertaker for them; should by the
most exa£t. obedience of his life, and the me-
ritorious suffering of death, satisfy the Divine
majesty and justice, injured by the sins of
men; and victorious over all sufferings, and
death itself, should be constituted the head of
the eleft in eternal glory. Further, since the
will of the Son is the same with that of the
Father, he voluntarily offered himself, from
eternity, to undertake and perform that sureti-
Ship/for the ele£t. And in this consent of
will, there is some resemblance as of a mutual
compa&j or covenant.
VII In VII. By virtue of this covenant, God laid
'*""'" 9( ALL THE PINS OF ALL THE ELECT upon his
C 2S ]
Son, whom he called Jesus Christ: I say, situ; CHAP,
for so the scripture every where speaks. Isa. s^^^^j
liii. 6. " All we like sheep have gone astray, which, the
we have turned every one to his own way," 81 "
; ' - elect were
1 pb2 JW nx *p y*y?2n rnm-], and the Lord translated
made the iniquity of us all to rush upon him. ° l '
1 7 Again ver. 1 1 . VnD^ K]n Dn^UH, and he shall
Lbear their iniquities. Again, ver. 12. heo
pi D\D~l KDn">>]n), and he bare the sin of many, 1 1
add, 1 Pet. i. 24. M Who his ownself. bare
our sins in his own body."
VIII. This was typically prefigured of old vill. As
by the laving on of hands and of sins upon tJ'F""* or
the beast destined to be a sacrifice, instead of sacrifice
the sinner. For it was the end of that cere- sin *
mony to signify that sin was taken away from
the men who offered, and translated to the sa-
crifice-, hence the sacrifice itself was called
HNtDn and BE/&, sin and guilt. Nay, the sacri-
fice was reckoned to be so polluted by the sin
laid upon it, that even they who were employed
in the sacred ministry concerning it, were de-
filed by touching it. For so it happened, not
only to himwho led the piacular goat into the
wilderness, Lev. xvi. 26. but also to those who
attended the red heifer and the goats burnt
without the camp,,Numb. xix. 7, 8. Lev. xvi.
28. So that the priests who feasted on such
sacrifices, were reckoned to bear the iniquity of
the congregation, because they converted part
of their substance into their own.
IX. There is no doubt but these things IX . &>
should be referred to Christ Jesus of whom irUryth t»
E 24 ]
it is said, Isa. liii. 10. ntfell pi&R Dtt!0»j
If his soul shall make itself to be sin; or
Jesus the tne speech being directed to God, If thou,
Surety. Lord, shalt make his soul to be sin. To the
same purpose, Paul, 2 Cor. v. 21. « God
made him, who had not known sin, to be sin
for us." That is, as the innocent vi&im, with-.
out spot and blemish, became sin and mere
guilt, by a vicarious substitution, when God,
who was to be satisfied, pleased that that sub-
stitution should take place; so also God sub-
stituted Christ, most holy in himself, and free
from all personal sin, in the place of the of-
fenders, and made him sin, that is, a sacrifice
for sin, that he might truly bear sin, and sa-
tisfy for it, as the sacrifice did in a typical
manner.
x - X. Nay, God so refers the sins of the e-
^/Herpfore
they are al- te& to Christ's account, that however re*
»p called his mote from him, yet they are called his sins.
For thus he himself speaks of the matter, Psal.
Ixix. 4, 5. " That which I took not away, I
will restore; O God thou knowest my fool-
ishness, and my sins are not hid from thee."
I suppose that this Psalm contains a prayer of
Christ the Lord: which appears from the quo-
tation of its various parts in the New Testa-
ment. He complains of his sufferings, and of
the insolence of his most unjust enemies, and
protests that he had not brought this calamity
upon himself by his own fault, but that he had
paid what he had not taken away; which rob-
bery, however, he immediately calls his sin,
[ 25 ]
because he sustained the character of Surety.
As if he should say, It is true* my God, that
I have come under guilt, and am made a
curse 5 but thou knowest all the sins, even to
the smallest faults for which I satisfy, and
that in all these sins, and in all these follies^
which I call mine in respect of suretiship,
none of them is rny own personal offence, by
which I violated thy fight* that I should re-
store what I had taken away. In like manner
Paul teaches, that in Psalm xl. Christ is in-
troduced as speaking: now, the person whose
speech that Psalm exhibits, thus begins in trrer
12th verse, " Mine iniquities take hold up-
on me, so that I am not able to look up,"
XI. Further, this imputation of our sins Kl. Yet
to Christ, is to be understood, that by it no JhaVtrrnif-
prejudice is done either to the truth of the tation, no
, A . . . * *., . , . , , prejudicfe h
Divine j augment, or to Lixfiet 8 untainted ho- done, either
liness. For God does not so imoute our sins , t0 the j 10 '
, * . Jineis of
to him, as to judge tnat he hath committed christ,erto
what we have done: that he was made drunk l J- If. ut . h Ql
the Divine
when Noah drenched himself in wine: com- judgment.
mitted incest with Lot, or adultery with Da-
vid, which thought is so far inconsistent with
all reason, that I can scarcely believe it could
ever enter the mind of any man of sense,
much less of a Christian, or one who fears
God. We know that every judgment of God
is according to truth: now, it is most false,
that Christ committed what was committed
by the elect. Neither are our sins -ever so
reckoned to be his, but that he always remains
[ 26 ]
CHAP, holy, harmless, undefined, separate from sin-
v^"->w> ners.
XII. For XII. However, since by virtue of that co-
theyarenot venantj f w hich I spake above, Christ, as
Christ's, ex- t . ... , _,
cept inas- well by his own will, as by that of the Fa-
much as he ther, became the Surety of the elecl:, and in
represents a
the person the judgment of God represents and sustains
©f sinners, their person 5 their sins are so far imputed to
him, and said to be his by imputation, [1.]
that he is no less bound to pay, than if he
himself, which God forbid! had perpetrated
them in his own person. When God judg-
eth so, he judgeth according to truth: and
that judgment is founded on the eternal and
most holy will of the Father and the Son.
vjjl XIII. Further, in sin the stain and the guilt
Whether are to be distinctly considered. How the sins
soYnwed °^ ^ e e * e< ^ are imputed to Christ in respe£t
to Christ a» f guilty is, if I am not mistaken, easily un-
ttain. derstood from what has already been said.
Nay, I think it also obvious, that their sins are
by no means imputed to him as to their stain,
in that sense, that by that imputation he is
any how physically polluted, or rather moral-
ly, if you will, at least inherently. But so far,
that he is so treated by God, as if he oc-
cupied the place, and represented the person
of the filthy and the unclean: and on that
account, " his visage was marred more than
any man, and his form more than the sons of
men," Isa. Hi. 14-. In which sense Gregory
Note [1.]
C 27 ]
Nyssen said well, that Christ bore t*v apxpn
ii iften fVTov. THE STAIN OF OUR SINS.
XIV. Both may be said in a sound sense, xiv.
viz, that our sins, as many of us as are elect, How they
* ' ' are curs,
are ours, not Christ's ; and that the same sins notChrist's;
,m ■ > j •T'l, and a gain
are Christ s, and no more ours. I hey are ours, chris t> g not
because committed by us, and because by ours,
them we brought upon ourselves the guilt of
eternal death, and thus far they will remain
ours for ever: that is, it will be always true
that we committed them, and, in so doing, de-
served the wrath of God. For what is done,
can never become undone, and thus they are
not Christ's, because he did not commit them,
neither did he contract any personal guilt.
Neither could they become his sins; because
the nature of things does not suffer that the
same numerical a6t which was committed by
us, should bedone by Christ. But the sins which
we committed became Christ's, when imput-
ed to him as Surety, and he on account of his
suretiship took them upon him, that in the
most free and holy manner he might satisfy for
them ; and they cease to be ours, in as much as
for the sake of Christ's satisfaction, we nei-
ther ought, nor can, in the judgment of God,
be brought to condemnation or satisfaction in
our own person on their account. And these
things seem so evident to me, that there can
be no difference as to the matter itself among
the orthodox.
XV. Since they are so, I know not why xv.The
some should incline rather to say, that the pu- emphatic
phrases of
[ 28 ]
CHAP, nishment or guilt cf our sins were translated
' to Christ, than the sins themselves as to their
scripture g uilt * S * nCe ^ le ^ aSt * S S2i & ty scripture it-
are not to self j a wish to sofren its most pure, most wise 5
ed for ours an( * most emphatic phrases, by I know not
us better. w hat smoother ones of our own, is the part
of a mind delicate to a fault, and not duly e~
steeming the wisdom of sacred scripture*
[; 29 1
CHAPTER If.
Whether Christ can with propriety be call-
ed a sinner, an adulterer, an idolater,
&c. and whether a certain exchange of
persons took place between him and the
Elect.
I. We must beware of har-d imscriptural phrases, espe.
cially in things concerning Christ. II. Whom scripture
calls sin indeed, never a sinner. III. Although num-
bered with sinners. IV. The more hard sayings of
some are not to be wrested into a bad sense. V. Christ
was called a sinner by Chrysostom, by Oecumenius. VI.
By Calvin. Vil. By Tames Allingius. VIII. There was
truly a certain exchange of persons between Christ and
the Elect. IX. Highly extolled by Justin. X. Clearly
explained by Turretin. XL Approved by the En-
glish Brethren. -
I. J3UT, on the other hand, I think it is c H A p
neithergood nor prudent, that others going far- H.
ther, than is just, use too hard expressions, and v -^ v ^^'
such as are unknown to the Holy Spirit; must be- 6
which can scarcely but offend render ears. ware of
For instance, when they say, that we are not icripturtl
greater sinners than Christ, who being made sin P hr . as ^> . es "
■for us. was as great a sinner as we: that our thing* coa-
sins were so actually translated to Christ, that cernin S
_,. Christ,
we are no more sinners. That as often as an f
elect person is spoken of, although he hath
committed adultery, theft, and idolatry, he is not
the adulter er> the thief, or idolater, hut that these
c
[ so ]
CHAP, are rather to be affirmed of Christ, that there
.,^*, was never so_ great a transgressor on earth as
"Christ : and more of that nature. These
things are without scripture, which indeed
calls Christ sin, never a sinner,
II. Whom II. Neither indeed do I agree with those,
tails uiTin- w ^° ^ink ^ at by t ^ lat abstract and hyperbo-
deed, never lie al phrase, as they say, the force of the con-
a sinner. . ' . , , •.
crete is intended: tnat it is more to say sin,
than a sinner. Paul, as usual, borrows these
his phrases from the Old Testament, and
treating of our reconciliation with God, by
the expiatory sacrifice of Christ, he teaches
that Christ was such a sacrifice in truth as the
Kton and Z3UM were in type, as I have just
now shown. [2,]
ril. Al- W. But neither does the prophet call Christ
though a s j nner w hen he testifies that he was num-
numbered
with sin- bered with transgressors, Isa. liii. 12. For that
may be very conveniently referred to the un-
just judgment of the most wicked men, pro-
curing the death of Christ. This prophecy
had its accomplishment, when Christ being
apprehended as a robber, accused of deceiv-
ing, of blasphemy, and of disturbing the
commonwealth, was at last crucified, in the
midst between two thieves: we have Mark at
lea^t, as the author of this interpretation,
chap. xv. 28.
IV. The IV. But in reality, although they do not
pressions'5 speak with script.ure, who love to call Christ
Note [2 ]
L SI ]
a sinner, truly a sinner, the greatest of all sin- CHAP,
tiers; and although I judge it better to ab- v^v^Lv
stain from phrases so hard, and so liable to Bome are
calumny; yet since other authors solicitously notto l ' e
1 * J J wrested m-
provide for the untainted purity of Christ, to a bad
and mean that none of them be understood sense "
except in respecl: of our sins, which are not
Christ's, unless by the imputation of God the
Father, and his own most holy undertaking-,
neither have they any other aim, except to
show, that that imputation is most full, and
every way good in law for our salvation; I
am unwilling that that should be snatched by
the left hand, which is given to the right, and
that unusual expressions should be seized as
materials for calumny.
V. For they also have the greatest exam- . v * p*] ri££
* fc is called a
pies, by which they can defend themselves, sinner by
Chrysostom, Homil xi. on the II. to the ^'^
Corinthians, rov y y -p ftxonov, qm (Svxlv, aXX* ctvrnv rr,v vrciorr,- ^~— -^
ra ov yap tt^iVytTotritre u^proXcv, xXx R/i«,ri«V) tvcc r,y.i.c yivcc-/ r,^ j^l^S
f ^v rp^- yj^_.
For says he, he made the righteous a sinner, tha^ : , ^
he ?night make sinners righteous. Yea, he spak^t^. ^ ^
not only so, but something which wasV?rp.^Cy
much greater: for he did not suppose the habit, ^~~-*^
but the quality itself : for he did not say, he
made him a sinner, but sin, that nve might be
made, he did not say, righteous, but righteous-
ness, and even the righteousness of God. Add,
CEcumeniuson Chap. ix. to the Hebrews, p.
845. Hv<7 5 > 6 >
7, 8, that Christ came into judgment and was
condemned there, yet is declared impious, or
an OFFENDER, appears from this, that imprison*
ment, is joined with judgment. Isa. liii. 8. By
winch judgment he was brought into prison. 7 hat
judgment was not human, which may be unjust,
but Divine, and therefore most just. Now since
in the divine judgment, Christ was condemned to
thai prison, verily he must needs have been GUIL-
TY, and an offender: since injustice neither
belongs, nor can belong to God the judge, under
which, however, he would have laboured, if in-
deed he had condemned the just and the innocent.
JNow Christ was impious, and an offen-
der, not absolutely, but relatively, as a sure-
ty, who, free of personal debt, sustains the guilt of
another } and on this account, is guilty, an off en-
[ SS ]
der, or impious in the sight of the creditor and CHAP.
VIII. Though I do not altogether approve vill.
of these phrases, yet I must maintain, that There 1S
. . truly a cer-
Christ so substituted himself for the elect, tain ex-
and sustained their person, that a certain ex- c ange °[
r 7 persons be-
change of persons takes place ; and as Christ tween
represented their person, while he took their ^/eila
debts upon him, and paid for them no less
than if he himself had been bound to pay, so
they again are judged to have paid in the Sure-
ty, no less than if they had paid in their own
person. For I believe none acquainted with
divinity has ever been found, nay, not indeed
a man of sound judgment, whodreamed of such
an exchange of persons, whereby either the
Saviour was reduced to the rank of them who
are to be saved, or they became the Saviour.
That would be as extravagant, as what I say *
is orthodox: because as Christ representing
the person of the ele£l, was made sin for
them ; so also on the other hand, the elect
considered in the person of Christ become the
righteousness of God in him: and because his
righteousness is as much their righteousness,
as their sins were his sins; both by imputa-
tion: [3.] but an imputation so valid, that
as he could not but be punished on account of
their sins imputed to him, so they cannot but
be saved on account of his righteousness im-
puted to them. These things, as to the mat-
Note [3.]
C 3
C 31 ]
ter Itself seem to me so certain and solid, yea,
and such fundamental mysteries of faith, that
they ought to be uncontroverted among all the
orthodox. It is not ours to contend concern-
ing the niceties of words.
IX. High- IX. This exchange of persons Justin Mar-
ly extolled tyr extolled in lofty language in his Eoistie to
by Justin.. • , Job i.
_L?IOgnetUS. n a\\o 7'J.Z «,aapTia; »,uuv nbvvr,§» xxhv-pxi,
9i tzuvei; Sinai Gvvrr, fv n-t otxxtocrvvn $c
h->s z-oXkobs at- pi-o$ -htmstff*. What else could cover
oar sins, but his righteousness? In whom
else could we the unjust and the impious be
accounted righteouSj but in the Son of God
only? O the sweet exchange! O the un-
searchable contrivance! O the unexpected be-
nefits! that the iniquity of many should be
hid in a righteous one, and that the righteous-
ness of one should justify many who were
unjust!
X. Clear- X. These things are prosecuted excellently
id at large by Turrecin, on the truth of
s satisfaction, part II. section xxxiv.
Neither do I think it will be disagreeable to a-
ny, if his words be here recited. " As we
are said to be made righteousness in Christ,
by imputation, because on account of the
righteousness of Christ, apprehended by us
through faith, and imputed by God, we are
pronounced righteous before him; so in like
manner, that the nature of the opposition may
appear^ he was made sin for us by imputa-
explam-
etm.
an
a fry 1
I 3.5 ]
tion, because our guilt, wherewith we were CHAP.
n
bound in the judgment of God, was laid up- J^i
on him as our Surety, that he might suffer
the punishment clue to it. Augustine expres-
ses himself most excellently in his Enchiri-
dion to Laurentius, chap. xli. He sin, and tve
righteousness : not our own, but God's: not in our-
selves, but in him. As he was made sin; not
his own, but ours ; not in himself, but in us.
Thus, indeed, by a wonderful exchange,
he took our evils upon himself, that he might
bestow his benefits upon us; received misery,
that he might grant mercy, received the
curse, that he might make us partakers of
the blessing •, received death, that he might
confer life; received sin, that he might im-
part righteousness. This exchange on both
sides agrees in the following things; first,
that in both, something foreign is by the
estimation of the Divine judgment trans-
ferred to a person: which translation is not
an error of judgment, but a certain appoint-
ment, whereby on account of something done
by another, something is assigned to thee, as
if thou hadst been that very person from whom
that action arose. On account of our sin,
death was infli&ed on Christ, as if he himself
had sinned; and because of Christ's righteous-
ness, life and the inheritance are conferred
on us, ,as if we had been righteous, and had
fulfilled the law. Further, that on both sides
there behoved to be a conned ion between
these persons: for our sins could not have
[ ser ]
CHAP, been imputed to Christ, unless lie had been
X^^^j united to us both by the bond of the same na-
ture, and a voluntary suretiship: neither could
his righteousness have been imputed to us un-
less we had become one body with him. Yet
they differ far in this, that the imputation to
Christ is according to justice, to us according
to mercy. Sin was translated to him, but to be
abolished-, righteousness to us, but to be pre-
served; the curse to him, in order to be swal-
lowed up; the blessing to us, with a view to
be continued; pollutions to him, that they
might be cast into the depths of the sea; the
new robe of the first-born to us, that it might
be put on. Hence it is, that we can be cal-
led truly righteous, and the sons of God; but
Christ cannot therefore be called eithera sinner,
or a son of wrath: because he neither had sin
of himself, nor did the wrath of God abide on
him, but only passed over him." So far Tur-
retin: to which things, expressed with equal
solidity and elegance, I subscribe with heart
and hand.
XI. Ap- jgj^ After I had thus written, conciliatory
proved by J
the English letters were sent me from London, wherein,
brethren. fQ ^ ^^ j q ^ j £ oun( j t bi n g S which I think
highly calculated to restore harmony among
brethren. Some had been justly offended with
that inconsiderate assertion, that there is no ex-
change cf persons between Christ and believers.
That stumbling-block the reconcilers take out
of the way by this declaration, " Since ]
IV. For I see that it is also disputed in the t , lV * l v ^ e "
r ther Christ
fourth place, whether Christ, during all that when bear-
r . i v i • n l inp our sins,
time, in which he chierlv bore our sms, was .^ eAfi _
separated from God, and God from him: wheth-" rat€ d from
er on account of the polution of sins which
were translated to him, he was odious and a-
bominable to God; whether God at that time
did abdicate him, and again acknowledge him
for a Son, when he raised him from the dead.
V. To speak candidly, the matter appears v \ That
i . ■ . , ma y te ac-
to me in the following light, viz. that what knowiedg-
Note [4.]
D
[ 42 ]
€ ^ AP - is unusual and hard in these words, which
v^z-w^ their author, by a singular turn of mind, pur-
edinasoundsues, and in which he delights, strikes such
horror into the hearers, that they are astonish-
ed at the unexpected speech, that they cannot
weigh the thing itself in an even balance. But
without being unhinged by passion, I shall
attempt it. And as to the first, since they a-
gree in this, that at no time the personal u-
nion was dissolved; both confessing with the
Council of Chalcedon, that it was indissoluble
and perpetual: and mean while, since it ap-
pears that the Son was forsaken of the Father,
then far from his salvation, and from the
words of his roaring, Psal. xxii. I. namely as
to the present influences of exhilarating and
comforting grace, yet so, that God did not
cease by his almighty power to support the
suffering humanity, otherwise unequal to bear
the weight of the dreadful curse ; truly, I do
not see what ground of controversy can re-
main.
VI. Yet VI. Unless this perhaps, whether during
during the a H the time of his extreme sufferings, Christ's
of his suf- sou l was refreshed with no sense of comfort-
ferings,he i n p- grace, which indeed I dare not say. He
was re- ° 8 , ' . ... ; , .
freshed truly bore our sins, when in the garden he
with some began to be troubled, and to be sore amaz-
comforta- °
ble sense of ed, and to be sorrowful even unto death, and
favour. t at t | iat ver y t j mej ne h ac i an an g e i sen t
from heaven to strengthen him. While he
exposed his body to the smiters, and his
cheeks to them that plucked off the hairj
while he hid net his face from shame and spit- chap,
ting, he found that the Lord was his helper: II1 -
therefore he set his face like a flint, because
he knew that he should not be ashamed: he
being near who would justify him, Isa. 1. 6, 7,
8. Neither does it seem probable, that even
on the cross, the mind of Christ was always
so intensely fixed on the Divine wrath against
our sins, that faith did not now and then re-
present to him, what an acceptable sacrifice he
would offer to his Father, and what a glori-
ous reward he would obtain to himself and to
his ele&, after the greatest torments indeed,
but of a very short duration. Truly that
thought could not but greatly comfort his
soul, so deeply plunged in sorrow. And I
judge that Paul intended this, when, exhort-
ing the Hebrews to run with patience the race
set before them, and with that faith which
believes that God is the rewarder of them who
diligently seek him, he sets the example of
the Lord before their eyes: Looking, says he*
unto Jesus, the author and finisher of faith,
who for the joy set before him, endured the
cross, Heb, xii. 2.\ that is, by the view and
the expectation of the joy promised to him,
he was remarkably encouraged to endure the
cross, yea, and in enduring it. And which
is more, in that very moment wherein Jesus
complained that he was forsaken, he recalled
to memory that Cod was his V&, his strong
God, his DTi^K, his God in covenant: cer-
tain^ that by the strength of his God, he should
D 2
[ 44
be supported, certain that all the promises of
the covenant should be yea, and amen, to him
and to his people.
VII: Whe- ^^' ^ et us now C0Tne to ^' e other head of
ther Christ inquiry, whether it be proper, to say, That
was abomi- ~. . ~ , ... . r
Kable to Christ on account oj the pollution oj our sins, was
God omc a/so polluted and odious, and placed in such a
count of
the sins state, that God abhorred him. Where again it
J^kichhe is without controversy, that Christ, because of
en upon hi'js most perfect holiness, Was always most ac*
km. cep table to God the Father, and most belov-
ed by him. And it is so far from being true
that by the voluntary susception of our sins,
the love of God to him was any how diminish-
ed, that on the contrary, he never pleased the
Father more, than when he showed himself
obedient unto death, even the death of the
cross. For this is that excellent, that incom-
parable, and almost incredible obedience,
which the Father recompensed with a suita-
ble reward of inerrable glory. Nay, it is also
Confessed on both sides, that Christ, not be-
cause of the susception of our sins, which
was an holy action, and most acceptable to
God, but because of the sins themselves which
he took upon him, and because of the persons
of sinners whom he sustained, was repre-
sented not only under the emblem of a lamb,
inasmuch as it is a stupid kind of creature,
and ready to wander; but also of a lascivious,
a wanton, and a rank-smelling goat, Lev.
xvi. 7. yea, likewise of a cursed serpent, John
iii. 14. and in that respe£t, was execrable and
[ M 1
accursed,, even to God. For this is what Paul
expressly asserts, Gal. iii. 1 3. on which place
Calvin thus comments, " He does not say that
Christ ivas cursed, but a curse, 'which is more;
for it signifies that the curse due to all, terminat-
ed in him. If this seem hard to any, let him also
be ashamed of the cross of Christ, in the confes-
sion of which ive glory !"
VIII. Some of the Romish doctors have, vin. Cal - :
with great acrimony of style, aggravated what vin ' and
was said by Calvin in the tenth section of his ancients,
Catechism, concerning the satisfactory pains sayt ,
3 o ^ J r was damn.-
and punishment of Christ, viz. that he was in'ed.
a state of damnation. But it is answered by
our Divines, that Tertullian used the same
phrase, Book III. against Marcion, chap. xL
" The nativity will not be more shameful than
death, nor infamy than the cross, nor damna-
tion than the flesh." Cyprian on the passion of
Christ, " He ivas damned, that he might deliver,
the damned" And Gregory the great, Moral.
Book III. chap. xi. " He who is equal to the
Father in point of divinity, came, on our ac-
count, to scourging in respect of the flesh;
which scourging he would not have received,
had he not in redemption taken upon him the
form of a damned man." [.5,j
IX. Since therefore the apostle expressed ix. It is
this truth in the most emphatic words, I know ° ettsr to
r ; confine
not why a desire should seize any of ours, ei- ourselves te-
ther of substituting or of. adding others ift^j?!? 6
irases.
Note [5.]
D 3
C 46 ]
CHAP, them, or of using them oftener perhaps, than e«*
ven Paul's. For what cogent reason is there,
than by wn y we should say that Christ was odious and
using-others abominable to the Father, when we may ad-
to multiply, , .. r , TT . „ . . .
controver-' nere t0 the dictates of the Holy bpint, who
•k* pronounces that he was an execration of God?
But I would wish also to know what there is
in these words of human invention, except
that they are of human invention, for the
sake of which others are so much offended-
If we love the thing itself, is there more of
emphasis or of weight, in the names filthy,,
odious, abominable, than in the name cursed,
or execrable? Why do we strive about words,
which may be safely omitted, if found to
give offence*, but being also Innocently said,
ought not to be wrested to another sense.
X. The X.The conciliatory letter I lately mentioned,
form of seems to have found out a convenient method
coEcord. . .
01 agreement, in the following words. " Since
there is an exchange of persons between Christ
and btlievers, and since the guilt of our iniquities
was laid upon him, the Father was OFFENDED
AND angry with him. Not that Be was ever
moved with any PASSION against him, which is
repugnant in general to the perfclion cf the Di-
vine nature, under whatever consideration : nei-
ther that he was by any means offended at him,
much less abhorred him, so far as he was consi-
dered in himself, for so he was entirely free
from all sin } but as considered in relation
TO us, seeing he was our surety, carrying our
sins in his own body, Thus } ifbyanQUbEHDED
[ *" ]
AND AN ANGRY mind, you understand a holy CHAP,
will to punish, Christ the Lord felt and bore
the displeasure of God, and the weight of his
wrath, in the punishment of our sins, which
were translated to him. For it pleased the Fa-
ther to bruise him, having laid the iniquities of us
all upon him?' If these things are granted on
both sides, as is just, what controversy can re-
main?
XI. There is more difficulty in the abdi- XI. Wfce»
„ ~ . „ . ther God
CATION OF THE DON OF GoD, as they Call It, t h e Father
continuing even to his resurrection from the ever dis -
i i -n i J ■ 1 j owned his
dead. For no where in sacred scripture doson.
I find this phrase, or any other equivalent to
it. Concerning it, certainly, it is not inquired,
whether the eternal Son of God ceased to be
the Son of God, while he carried our sins.
Let him be anathema who teaches this. But
neither is it inquired, whether or not the Fa-
ther then assumed the character of a judge,
by whom the Mediator Christ, sustaining the
person of rebellious servants, should, as such,
be most severely treated. For this' also is an
uncontested truth. Perhaps that may be in-
quired, whether God, when he assumed the
character of a Judge toward Christ, so laid a-
side the character of a Father, that he con-'
sidered and punished him only as guilty,
setting aside the consideration that that guilty
person was his own most innocent Son. In
which controversy, the negative part, is in my
judgment, better than the affirmative.
XII- For as Christ in the utmost extremity xi I. Christ
I 48 ]
of anguish, acknowledged the Judge to be hit
Father, so also God the Judge owned him to be
JnThe'utT ^ 1S Son* For these mutually follow one ano-
most an- ther. Now Christ, with an ingemination, and
knoVledg- a singular affection, cried, Abba, Father: and
ed God as a hanging on the cross, he commended his spirit
into the Father's hands. And it was of pater-
nal affedion, as I also lately hinted, that he
sent an angel to comfort him, (which certain-
ly will not be the lot of reprobates) that he
gave him occasion to say, when he was most
poor and needy, Indeed I am such, but the
Lord thinkethupon me, Psal. xl. 18.-, and final-
ly, that he received the departing soul into his
own habitation.
XIII. It XIII. I see indeed it is alleged for this
taught, Acts purpose, that Paul refers the words of the se-
xiii. 33. cond Psalm, " Thou art my Son, this day
that Christy _ f ' , , ' ' . '
was again «ave I begotten thee, to the resurrection of
begotten in Christ, Acts xiii. 33. as if God in the resur-
his resur-
rection rection of Christ, had, as it were, again begot-
dead * 6 ten n * s Son: anc * as if his Sonship, de-
stroyed by death, had been renewed by the re-
surrection. But these words have a very dif-
ferent sense. By the resurrection it was in-
deed declared, that Christ is the Son of God
with power, not only, because appearing a-
live again by his own power, he proved that
he has life in himself; but also, because the
Father by raising him, absolved him from the
blasphemy wherewith he was charged, for
claiming to himself the dignity of the Son of
God: in fine, because then the form of a ser-
[ # 3
vant was laid aside, whereby the glory as of CHAP,
the only begotten of the Father had hitherto m -
been much obscured, and his equality to God
had not been evident to all. But if we pro-
perly attend, Paul has another point in view.
Acts xiii. 33. He does not prove the resur-
rection of Christ from the second Psalnrij but
from Isaiah lv. 3. and Psal. xvi. 10, while
verse 34th thus begins, But that he raised
hiin from the dead, &c. He said on this wise,
&c. Accurately speaking, Paul's meaning is
this, that the promise made to" the fathers,
God fulfilled to their children, Jesus being
raised, that is, exhibited in the flesh: for the
same phrase has this signification elsewhere,
A£ts. ii. 30. iii. 26. vii. 37. Now, who he
is whom God promised to exhibit, may be col-
lected from Psal. ii. where he promises to
the church, that he would give her a King,
who should be his Son, being begotten in a
singular manner from eternity. It appears
therefore, that that allegation does not at all
belong to this controversy. [6.]
XIV. I am unwilling, however, according .'XIV.
to my candour, to conceal, that there is ano- signifies
ther thing which may somehow, and that only f n , acknow *
° * ' * ledgmg, in
So, be referred to this head: the scripture speak- opposition
ing of Christ's being taken up into the heavens, *° * lca *
frequently uses the word av«x;j^fa f , Luke ix. 51. /
Mark xvi. 19. Aas i. 2, 22. J Tim. iii. 16. Now
ftyaftaitSavciv, as Budseus observed, is to resume;
Note [6.]
C 50 ]
CHAP, and «»*x«/t*C,7vs/y tom vctilu. in Demosthenes against
11 Neaera, is opposed to r» %vo*.pv*Tu*i as among
the Latins, the recognizing of children is con-
trary to abdication. He therefore thinks that
bkkXjjJ/ix signifies the achnoivkdging of Christy
formerly abdicated as it were by the Father. Be-
za rejects this as an empty trifle. But Clop-
penburgh commends it: and long ago, I pro-
fessed that I most cordially embraced it: in
regard that it both agrees with the genius of
the language, and exhibits an useful do£trine.
The Son was sent by the Father into this low-
er world, to accomplish the work of redemp-
tion in the form of a servant, in a fashion so
base and abje£t, that he seemed rather a worm
than a man, much less the most glorious Son
of God, except that now and then some rays
of Divinity shone forth: but in his exaltation
to celestial glory, the Father declared before
all, that he acknowledged him for his Son,
and meant that he should be adorned with
honour befitting so great a name. But these
things do not import such or so rigid an abdi-
cation as learned men urge, which beginning
with his crucifixion, ceased precisely at his
resurrection.
XV. It XV. I know not whether that stubbornness
was not £ st yj e wnerem t l ie y delight in explaining.
necessary J . .
that Christ the sufferings of Christ, arises from this, that
de""!? "e- tne y tmn ^ ne was so substituted for sinners
cisfcly the that he behoved to undergo precisely the same
nishment punishment, which was otherwise due to our
which the s i ns an 4 which the damned shall suffer in
C si 2
their own persons. Which opinion, Owen CHAF.
defends at large in his Prolegomena to the .^^t
Hebrews, vol. 2. page 80, &c. I profess damned
truly, that I agree with those Divines, who be- sha11 suffer *
lieve that the Father demanded from the Son
a sufficient ransom indeed, and worthy of his
injured majesty; yet so, that all clemency was
not excluded, nor was every thing found in
Christ's sufferings, which shall be found in
the most righteous punishment of the repro-
bates. For from his untainted holiness, from
the covenant between him and the Father, fi-
nally, from the dignity of his Divine person,
some things are to be observed in his suffer-
ings, which have no place in the eternal mis-
ery of the damned.
XVI. While impious men, roaring and XVL
,. , . I , . . ,. %V There is
gnashing their teeth, and raging with diabo^ a g rea t dh-
lical fury against Divine justice, are forced to ference be ~
i i • n • A tween the
undergo the punishment inflicted on them; so one and the
much the more grievous for this reason, that other *
they wretchedly weary themselves in vain re-
sistance, and because they are gnawed with
the never dying worm of conscience, contin-
ually upbraiding them with their crimes;
Christ from the purest love to the Divine glory,
voluntarily underwent his afflictions, though
most grievous, and with a calm submission to
his Father's will, drank the overflowing cup
which was mixed to him; and well knowing
that nothing befel him on account of his own
sins, he enjoyed the serenity of a pure con-
science. The rigour of a stubborn h\v } and
in;
C 52 3
CHAP, the peremptory sentence of an inexorable
judge, whereby they are condemned to una-
voidable and eternal anguish, being continu-
ally before the eyes of the wicked, inconceiv-
ably increase the terror of their torments,
through horrible despair. But the sharp-sight-
ed and the steadfast faith of Christ, represent-
ing to him ever and anon the Father's most
certain promises concerning an inconceivable
weight of glory, immediately to follow the
most terrible torments indeed, but of short
duration, encouraged him to bear them with
alacrity, certain of victory, while he was in the
most vehement ardour of the combat.
XVIL XVII. Neither by asserting these things,
however wn *ch are most evidently true, do we any how
derogates detract from the value of Christ's sufferings,
from 1 the which is to be estimated not from their degree
satisfa&ion only, nor from their duration, but also
from the dignity of the person suffering: since
in such pains of our Divine Saviour there is
a sufficient ransom, and equivalent to the debts
of the eled. [7.]
Note [7.|
[ S3
CHAPTER IV.
Whether Christ by taking upon him the sins
of the Elefty and satisfying Divine jus-
tice, absolutely purchased eternal salva-
tion for them,
I. The virtue of Christ's satisfa&ion when future, was the
same with respect to the salvation of the ele& as now
when it is past. II. It is unjustly asserted that Christ
purchased salvation, upon a condition to be performed
by men. III. Since he purchased salvation absolutely
for the ele&, with all things pre-requisite to it. IV*.
Which is proved from 2 Cor. v. 19. V. And from the
right which Christ procured to himself over the ele6r.
VI. And from his efficacious will to claim them to him-
self. VII. Finally from this, that he purchased for his
people not only the remission of sins, but also faith
and san edification.
I
I. JL NOW go on to the fifth controversy, CHAP.
wherein it is inquired, What Christ obtained to
the eleB by that translation of our sins to him, j ^,
and by taking them upon himself The fruits virtue of
and effects of, this matter may be considered tisfa&ion
in a twofold point of view, either before, or when £u-
c 1 c • , .... . ture, is the
alter the baviour bore our sins in his own bo- samew ; th
dy on the tree. Now, it is to be maintained res P e &-to
r ■■'■■'- ■'• i 1 rr r 1 the Salva "
for certain, that the emcacy or that trans- tion of the
Iation was so great, that it availed also to^ eiect,a f
° _ now wneu
redemption of the transgressions tuhich ivere un- it is past.
der the first testament, Heb. ix. 15.-, and in
consideration of it only, as many as from the
E
[ 5* ]
beginning were saved, obtained salvation.
For since God knew that his Son was a faith-
ful surety, and the actual payment was by the
most wise counsel of the Divine will, deferred
till the fulness of time; the payment certain-
ly to be, availed as much to the salvation of
the ele£t, and to the grace necessary to sal-
vation, as the payment now actually made.
And thus far, indeed, if we consider the sum
and substance of the thing, as we use to speak,
there is no difference in the diversity of times:
the believers of the most ancient ages were as
much partakers of the same eternal salvation
by virtue of the one 'satisfaction of Christ, as
those who lived after he was perfected. Al-
though if we attend to the grace of this life,
according to its extent, its degree, and other
circumstances, God provided some better
thing for us, that they without us should not
be made perfect, Heb. xi. 40.
n. it is II. Nevertheless, since the saving grace of
-unjustly as- d ir i st \ s taught more largely and explicitly
serted that # ® to ; .
Christ pur- in the gospel of performance, than in that of
c iase sa - p rom j se come now, let us see what fruit re-
lation, up- * ' '
on a condi-dounds to the elecl: from the finished obedi-
p'erformsd ence °^ Christ. And here they by no means
by men. obtain my assent, who think that Christ by
taking our sins upon him, and satisfying for
them, purchased our reconciliation unto God,
and therefore eternal life, only upon condi-
tion, that then only that merit can have its ef-
fect: in us, if we believe; so that the possibi-
lity of our salvation is purchased by Christ,
C 55 ]
but salvation itself remains to be communi-
cated by God as the supreme Lord, to whom
he thinks fit, and upon what conditions he
shall be pleased to prescribe.
III. Induced by the authority of sacred. IIL s / rce
* / he purchas-
scripture, and setting a higher value on the ed salvation
satisfadion of Christ, I thus believe: that a **?*? K
7 to the elect,
right to all the benefits of the testament of with all
grace was purchased at once for ail the ele£t ^ w '
•ecuisite to
by the satisfaction of Christ, so far, that con- in-
sistent with his truth and justice, the cove-
nant which he made with his Son remaining
firm, God could not adjudge any of the elecl:
to destruction or exclude them from the pos-
session of salvation; yea, he hath declared,
that satisfaction being made by his Son, and
accepted by himself, nothing remains for the
eiecl: either to suffer or to do, whereby they
may procure to themselves immunity from
punishment, or a right unto life: but only,
that every one in their time, enjoy the right
purchased to them by Christ, and the posses-
sion in virtue of that self-same right.
IV. And this is what the Apostle saysy-. ' ; * .
r J Which is
2 Cor. v. 19. (i God was in Christ reconcil- proved
ing the world to himself, not imputing their ';^ M
& r t> 2 cor. v.
trespasses to them. 5 ' That is, when God ac- is.
cepted the oblation of his Son, giving him-
self up unto death for his people, at the same
time he receivedjnto favour, not only the rem-
nant of Israel which was according to elec-
tion, but also all the nations and families of
the earth, which otherwise lay in sin, de-
E2-
[ 56 ]
CHAP, daring that he was satisfied for their sins, and
iV - that after this they should not be imputed to
them in oraer to condemnation, or to -their
seclusion from his saving grace. [S.]
v. And V. It ought not be doubted, but that Christ
H"o-ht which obtained a right over all the ele£fc, which al-
he procured so the Father cheerfully and deservedly grant-
elect. .' e ^ ^ m 3 P & ^- "• S. « Ask of me, and I will
give thee the heathen for thine inheritance."
That is, , the reward of Christ's nb#3
work with his God, was, that he should not
. only restore the preserved of Israel, but be
the salvation of God even to the end of the
earth, Isa. xlix. 4, 6. And that according
to the promise, Isa. liii. 10. " When his soul
should make itself an offering for sin, he
should see a seed."
VI. And VI. It is impossible that Christ should not
efficacious ^ e w ^ n g to cse tnat right of his, which he
will to so dearly purchased. For why should he
to himself. not actually claim to himself, those whom he
bought with so great a price? unless we sup-
pose that he cannot accomplish it, without
hurting the liberty of the human will. For
in reality, this rock is known to be the ship-
wreck of many. But we know that the Spi-
rit of Christ is possessed of such a power to
change the heart and soul, that he can make
those who were formerly the slaves of the de-
vil, cheerfully receive Christ for their Lord;
and cleave to him with the most free and the
Note [8/
I 57 ]
most constant assent of the will. Let us hear
Christ himself : John. x. 16. I have also other
sheep which are not of this fold ; and them I must
bringy and they shall hear my voice. Be-
cause these sheep were his by right y therefore
it behoved him to claim them in fact. And
he knew he could effectuate that by his grace,
which niaketh willing : They shall hear my
voice.
v II.
VII. It is also to be considered that he is Finally,
saidtohave purchased for his elect, not only the ^t e -
possibility of the remission of sins, but rem is- purchased
sion itself, Mat. xxvi. 28. Eph. i. 7. Jmdjj^*^
not on condition only that they believe; but b" the *e-
also the drawing of the Father, and grace that s i ns ,t ut a |.
they may believe. Truly, God blesses us so faith and
. 6an£Hg*a-
with no spiritual blessing, except in Christ, t ; oin
Eph. i. 3. that is, on account of his merits.
Now since the gift of faith is one of the most
excellent blessings, Phil. i. 29. it must needs
be allotted to us on the same account. He
gave himself for our sins, that he might de-
liver us from this present evil world, accord*
ing to the will of God and our Father, Gal.
i. 4. He purchased salvation for the elect,
not on condition only, that they take a plea-
sure in the constant study of holiness; but he
also purchased sanctification, as a part of sal-
vation, necessarily preceding its consumma-
tion. " He gave himself for us, that he might
redeem us from all iniquity, and purify
unto himself a peculiar people, zealous of
good works," Titus ii. 1 4. Add, Eph. v. 25,
E3
[ 58 ]
CHAP. 26, 2.7.. Christ loved the church, and p;ave
iv. . . .
i^,*. himself for her, that he might sanctify her—
that he might present her glorious to himself.
But since I have elsewhere professedly pro-
secuted this subject, suffer thyself, reader,
now to be remitted thither, and consult, if
you please, the Economy of the Covenants
between God and man, Book II. chap. vii.
[ 59 1
CHAFTER Y,
Whether the right to the eternal inheritance
he applied to the Elect at their first na-
tivity, or at their regeneration. And
whether God imputes no more in point t
of guilt to an Elect person when living
in exessive lasciviousness, than when
he is perfected in the; heavens*
I. There is no actual difference between the reprobate and
the elect before regeneration. II. Except that accord-
ing to the counsel of grace, the means of salvation are
granted to the latter, which in its time shall be effec-
tual to regeneration. III. In which indeed the actual
application of salvation doth consist. IV. V. VI. Vlfo
VIII. The order of saving application. IX. The elect
before their regeneration are in a condemned state*
i. Concerning the application of the CHAPj
salvation purchased by Christ, the following v -
things are controverted, 1. Whether the C^
. , . !• There
right to the eternal inheritance be applied to is no a&uai
the elect at their first nativity: and the date of difference
•; J between
application is to be fixed at their natural gene- the repro-
ration; whereby they become men, not at their ^he^tedr.
supernatural generation, whereby they become before re-
Christians. 2. Whether God imputes no S eneratio *'
more in point of guilt to the ele£t, even when
living in all the excess of wickedness and lascivi-
eusness, than when after they are truly sanc-
tified, yea, also perfected and received inte hea-
ven. 3. Whether the elect are united U Christ
[ 60 ']
CHAP, hefore faith. 4. Whether not only the fruits
K^^f^j of Christ's righteousness, but also the righteous-
ness itself, be imputed to them, so that by
that imputation they become w less righteous
and holy, than Christ himself.
II. Ex- II. And I trust that these controversies,
according however great they may seem at first sight,
to the mav be decided by the simple and the plain
counsel of * . J A *
grace, the declaration of the truth. As to the first, what
means of j£ we conce i ve f,the matter thus ? After Christ
salvation
are granted satisfied Divine justice, God also declared in
ter* which g enera ^ ^^ ^ e would never demand satisfac-
in its time tion from any of the elecl: in their own person,
fedtuaUo " anc * so a rig* 1 * °^ immunity was purchased for
regene- a ll the elecl: at once. But that universal right
of all the elect profiteth none in particular, till
it be applied unto him. No application is
made by election as such. For it is an im-
manent act of God, the proper effect of which
is the certainty of the event. It is the nature
of all the Divine decrees, that by themselves
they make no change in the subject: but all
the actual existence of the thing arises from
the omnipotent execution of the decree. The
execution of the decree is the production of
the thing decreed: which is effectuated by vir-
tue of that eternal will, whereby God com-
manded that the thing should exist in that
moment of time, the eternal will then only
going out into that act, whereby the thing ex-
ists. Therefore, from election to grace and
glory, it only follows, that the person so e-
le£ted is admitted at the appointed time to
[ 61 ]
the participation of both. Before the fulness CHAP.
of the time destined for the execution come, the v^v%.
election of God makes no real change in the
person elected: who before his regeneration
as well as all other mortals, is in a present e-
vil world, in the kingdom and power of dark-
ness, de^d in trespasses and sins, alienated
from the life of God, a child of wrath even as
others, condemned to bondage through fear
of death, subject to the curse of the law, a
stranger as to the promises of the covenants,
without Christ, without God, without hope
in the world, as the scripture every where
speaks. And thus far there is no actual differ-
ence between the elect and the reprobate; ex-
cept, as was said, that by virtue of God's e-
lection, and Christ's satisfaction for the form-
er, they are certainly to be delivered at the ap-
pointed time from that miserable state; while
the latter, for whom salvation is neither ap-
pointed by God, nor purchased by Christ,
shall continue for ever in their deplorable con-
dition.
III. Now the execution of election may be }}\ m In
; which on-
considered two ways. First, in respect oflytheac-
certain external actions, which, from* the na- tU3 ? a?p l i=
' cation of
ture of the thing indeed, have no certain con- salvation
nexion with salvation, and therefore are ex- S °J * CoTl
ercised sometimes even upon the reprobates;
yet by the appointment of God, they are di-
rected as to this person in particular, to pro-
mote the work of grace gradually in him.
For since God embraces the elect: with a love
[ 62 ]
CHAP, of singular good will, to issue at last in aloveof
v - complacency, he grants them the means of
salvation, and causes them to hear the preach-
ing of the gospel, dissuasives from vice, exhort-
ations to the duties of virtue, instruction cencern-
ing saving truths, which being somehow perceiv-
edby theirnatural understanding, they fix them
in their memory to be profitable afterwards
for sanclification : there being added, in the
mean time, some inward illumination of the
mind, and an exciting of the will to good, al-
though both are evanid, and not yet saving:
but all this with the intention, that in their
time they may be effectually converted by
these means. Since all these things proceed
from the counsel of grace, they are likewise
justly referred to the execution of election:
and since they are the fruits of Christ's merits,
they somehow belong to the application of
purchased grace; and areas it were, some of
his attempts who begins to claim to himself
what is his own; although they are nothing
but some small beginnings of application,
whereby the elect: are not yet ingrafted into
Christ.
IV. IV. Then there follows a more perfect ex-
ecution of the election unto grace, and a more
solid application of the grace purchased by
Christ, in that moment wherein the elect, be-
ing effectually called, are born again of the
incorruptible seed of the word of God which
liveth and abideth for ever, the Spirit of life
co-operating; are endued with a principle of
C 63 ]
new and spiritual life ; are aftually united un-
to Christ; and being reseued from the power
of darkness, are translated into the kingdom
of God's dear Son.
V. The order of this internal and truly sav- v
ing application, arising from its first begin-
ning by many steps to perfect happiness m
the adult, of whom only we now speak, is
generally represented to us in this manner
by the scriptures. As soon as comes the hour
of gracious visitation, prefixed in the un-
changeable purpose of God, for every one of
the elect, all of a sudden, into the elect per-
son living under the administration of the
gospel, there is infused a principle of spi-
ritual life, by the application or influence
of the Spirit of Christ, mystically uniting
the soul to himself; the activity of which be-
gins first to exert itself in the understanding
illuminated with unusual light. For as in
the old creation, so also in this second, the
beginning is with light. " For God, who com-
manded the light to shine out of darkness,
hath shined in our hearts, to give the light of
the knowledge of the glory of God, in the
face of Jesus Christ," 2 Cor. iv. 6.
VI. As soon as the elect, person opens these y\.
enlightened eyes of his mind, he begins to dis-
cern in general, the truth of evangelic doc-
trines; but at the same time, reflecting more
particularly upon himself, he finds that great
is the filthiness and the atrocity of his innu-
merable sins, great the rigour of Divine jus-
I 6i ]
tice, and that all the creatures have little or
rather no strength to help him in his misery.
It is not possible, but that hence there must
arise a compunction of mind, grief for sins
committed, and for the offence given to God,
despair concerning himself and other crea-
tures, and finally, that anxious desire, O
wretched man that I am y who shall deliver
me I
VII. VII. To the soul trembling in this manner,
Jesus, the most merciful Saviour discovers
himself, with all the abundance of his grace
and glory, which he spontaneously and free-
ly offers to all who desire it; nor does he of-
fer it only, but also gently invites, and in a
pathetic manner requests them to embrace it*,
and in the mean time, penetrating the inward
parts by the secret efficacy of his Spirit, he
with a gentle power, allures the mind, together
with the will : hence it is, that the soul, sur-
rounded with the lustre of this celestial light,
' and so allured, with all its might receiveth
Jesus for its Saviour, and by this reception ra-
tifies this inestimable gift and renders it irre-
vocable: this is the faith of God's elecl:, the
praises of which is so often commended in
the holy scripture.
vhl VIII. And since it consists in receiving
The order Christ, it is evident, that when we accept of
of saving; . . .
■application, him by faith, then only he is ours, not simply
in right, but also in possession. In accepting
him, we likewise accept, and, by accepting,
make all that righteousness which he fulfilled
t 63 3
for us our own; which in the secret counsel
of God was of old, indeed, put to our account,
but in reality is offered to possession in effec-
tual calling, and is possessed with saving be-
nefit after it is accepted by faith.
IX. Further, as soon as the righteousness IX. The
r ~, . , t_ r • i • ele6t before
or Christ is made ours by iaitn, we are justi- their reo . e „
fled on its account: that is, God declares with nerationare
... , in a con-
a particular appropriation to our persons, that demned
now we have passed from a state of wrath state *
into a state of favour, and that whereas we
were lately enemies, new we are reconciled
to him, and made friends, and shall hereafter
enjoy his saving favour. This is the order
of application taught both by holy scrip-
ture, and by the, evidence of the thing it-
self. Hence it follows, that an ele£fc person,
before his regeneration, while he gives him-
self up to luxury, lasciviousness, and all un-
godly lusts, is in the way of perdition and
destruction, and in his sins appears before
God as odious, abominable, most deserving
of all his wrath and curse; and it is impossi-
ble for him to escape impending wrath, if he
continue with obstinacy to go on in the way
of wickedness. Truly, it is much safer and
far more candid by sober speech to infuse
these doctrines, and such as these, into a man, *
however certainly elected, that by the terror
of the Lord he may be excited to faith, than
to fill him with a persuasion, that provided
he be elected, God has no more to impute to
him, though he live ever so wickedly, than
F
C 66 ]
if he were already received into heaven. Ac-
curately speaking, such an eleCl person is in
reality in a condemned state, not only in the
court of his own conscience, but also in the
court of God, to which that of conscience
should never be contrary. [9.] Then only is
he absolved from damnation, as to his person,
when he begins to be in Christ, not according
to the foreknowledge of Cod, but in actual
union by the Spirit. Till that time, he was
under the law of sin and death-, then he be-
gins to be under the law of the Spirit of life
in Christ Jesus, Rom. viii. I, 2. This is the
perpetual and the constant doctrine of the
scriptures, from which we must not depart,
no not in the form of words.
Note [9,]
[ 67 ]
CHAPTER VL
Whether the Elecl are united to Christ be*
fore faith, and whether not only the
fruits of his righteousness, but also the
righteousness of Christ itself is imputed
to them,
l. II. III. IV. Various manners or degrees of the union
of the elecl: unto Christ, before and after faith. V.
The righteousness of Christ itself is imputed to believ-
ers. VI. As the sin of Adam to his- posterity. VII.
Even the holiness of Christ is imputed VIII. It may
be said in a sound sense, that believers are perfectly
righteous and holy in Christ. IX. And because they
are righteous by the righteousness of Christ, yet they
are as righteous as Christ himself. X. The Palatine
Catechism not differing.
I CHAP.
F these things be properly considered, VI.
it will not be difficult to explain, Whether, and K ~s^ / ~^ J
; ; i n • / > • i '• Vari-
in txihat ivay^ the elect are united to Lhrisi ^- ousman .
fore faith) or whether they are not. Doubtless ners or ^ e "
, -i , • t ii greesof
they are united to him, 1. In the eternal ,de- t he union
cree of God, which, however, includes nothing, of the . e "
. " ■■ . fe lect with
except that their aclual union shall take place; Christ, be-
as was already demonstrated. fore and af-
; _ ter £utn.
II. By an union of eternal consent, where- II.
in Christ was constituted by the Father the
head of all those who were to be saved, and
that he should represent their persons; hence
it was, that Christ obeying the commandment
of the Father, and suffering for them, they are
reckoned in the judgment of God to feave
F 2
r 63 ]
CHAP, obeyed and suffered In him. All these things,
>__, however, do not hinder, but that considered
in themselves, before their regeneration, they
are far from God and Christ, according to
that their present state.
HI. III. By a true and a real union, (but which
is only passive on their part,) they are united
to Christ when his Spirit first takes possession
of them, and infuses into them a principle of
new life: the beginning of which life can be
from nothing else but from union with the
Spirit of Christ j who is to the soul, but in a
far more excellent manner, in respect of spiri-
tual life, what the soul is to the body in re-
spec!: of animal and human life. As there-
fore the union of soul and body is in order of
nature prior to the life of man ; so also the
union of the Spirit of Christ and the soul is
prior to the life of a Christian. Further, since
faith is an a£t flowing from the principle of
spiritual" life, it is plain, that in a sound sense,
it may be said, an elecl: person is truly and
really united to Christ before actual faith.
IV. But the mutual union, (which, on the
part of an elecl: person, is likewise active and
operative), whereby the soul draws near to
Christ, joins itself to him, applies, and in a
becoming and proper manner closes with him
without any distraction, is made by faith only.
And this is followed in order by the other
benefits of the covenant of grace, justification,
peace, adoption, sealing, perseverance, &c.
"Which if they be arranged in that manner
IV.
[ 69 ]
and order, I know not whether any contro- chap.
versy concerning this affair can remain among V1 -
the brethren. Tr ^ u
V. The
V. As to the imputation of Christ's righteous- righteous-
ness in order to justification, I have learned the J5 SS . C .
following things from scripture. As our sins self is im-
were imputed to him, which we have proved believer*
above, so that very righteousness, or obedi-
ence which he performed to the Father in the
most perfect holiness of his life, and in his
voluntary sufferings, is imputed to us. It is
evident, that in scripture, the righteousness of
Christ is called our righteousness. Now, it be-
hoved to be ours, either by way of inhesion, by a
certain transfusion, whereby the habits of
Christ's holiness and righteousness should be-
come the habits of our soul, which transfu-
sion of habits is absurd and impossible-, or,
by imitation, that we should perform a right-
eousness conformable unto it: but in that sense
the Apostle opposes it to ours, Phil. iii. 9.
Or finally by imputation, so that it is reckon-
ed no less ours, than if it had been perform-
ed by us. Since, therefore, the two former ways,
whereby the righteousness of Christ might be-
come ours, are entirely contrary to reason, the ;
latter only remains, viz. God imputing unto
man righteousness without works, Rom. iv. 6.
VI.. If I am not mistaken, it is confessed vi. As
by all ihe orthodox, that the righteousness ^j a ^ n ° f
of Christ is so imputed to believers for jus- his poster:-
tifieation, as Adam's sin is imputed to men ty *
for condemnation: now, it is so imputed^
F 3
[ 70 ]
CHAP, that all are said to have sinned in him; so like-
wise we are said to be not only righteousness,
bat also pure righteousness; not only righte-
ousness, but even the righteousness of
God in Christ.
VII, Al- VII. Further, the righteousness of Christ
so She ho- ; , . _ '*" -■
.liness of ■ consists, partly m tne most perfect holiness
Christ is £ fa\ s \[f e p ar tly in his sufferings and death,
linputed. [ i J ', ■© -••
Now, the whole righteousness of Christ
must be ours, if it be in our stead, in or-
der to justification. Therefore also the ho-
liness of Christ is ours; in regard that per-
fect holiness is required in order to a title un-
to happiness. In Christ therefore we are
righteous and holy, not by our own personal
or inherent righteousness and holiness, but by
that which is his, and becomes ours by imput-
ation. [10.]
VIII, It VIII. Moreover, since the righteousness
said in a srid holiness of Christ are absolutely perfect,
sound sense, am j ^\ ie same made ours, in respect whereof
f :iat be- _ _ ' r
lievers are' it is not improperly said, that we are perfect -
^wht ol ty T 'g 1nteous an ^ holy in Christ, why may
and holy in it not be added, no less than Christ him-
self? Although the honour of performing
perfect holiness agrees to Christ only, not at
all to us, who by nature are miserable sinners,
and who only by the assistance of grace, as-
pire to perfection, at a great distance.
IX. And jx. Those things which belong to iustifi-
biC * Ube ■ 1 T 11 ! r V
'cation must be caretully separated uom suca
Note [10.]
C whereby I
believe) and am firmly persuaded that Gud is
[ 81 ]
my shield and my exceeding great reward ;
that Christ is my most lovely Saviour; and
finally, that I am now in a state of grace, and
in the certain expectation of glory. Com-
pare Rom. v. 1. Unless we rather choose to
explain from faith to faith thus: that it denotes
a faith which begins and consummates;
and that therefore it is faith only, which a-
lone so avails here from the beginning to the
end, that it neither comes into the assistance
of preceding works, nor does it call in the aid
of those which follow.
X. But why was it necessary that the right- X. Ne-
eousness which is from faith should be reveal- to S a Ji7 ****'
ed by the gospel? For this reason, because
neither Gentiles nor Jews have any righteous-
ness of their own, by which they can obtain
expiation of sins and a title to life. This the
Apostle proves distinctly: first, concerning the
Gentiles, who, whether they were openly wick-
ed, or a little more refined, had all so sinned
against the law of nature, that they had in-
curred its curse: then concerning the Jews, by
whom the Mosaic law was so far from being ob»
served that they, noless than the Greeks, areun-
dersin. Henceit comes to pass thatevery mouth
is stopped, and all the world is obnoxious to
the Divine condemnation. Hence the con-
clusion is, that no flesh shall be justified by
the deeds of the law, whether natural, or Mo-
saic: but that another righteousness is requir-
ed, which, without the law, is manifested: inas*
much as it does not consist in certain duties
G 3
L 82 ]
C y ^ P ' to be performed by ourselves in virtue of the
\^y~*^j obligation of the law, and in order to justifi-
cation: but it is the righteousness of God by
faith; and which is common to believers,
without the distinction of Jew, or Greek.
does not ^* Further, tms righteousness is. not plac*
consist in o- ed in the observation of the duties prescribed
preceptfof h Y the gospel, [13.] as if that were now ob-
the gospel, tained by it, which the Greeks and Jews
sought in vain, every one in the observation
of their own laws and their own religion, for
we are said to be justified freely, without any
cause of justification being in us. But it is
placed in the grace of God, and in the re-
demption which is in Christ, whom God hath
set forth to be a propitiation, through faith in
his blood. In fine, all things tend to this, that
the glory of our salvation should be wholly
transferred to God and Christ, and our boast"
trig entirely banished. Boasting is to say some-
thing of one's self which is the cause either of
escaping judgment, or of the right of expect-
ing, the inheritance, or even of claiming some-
thing from God. Such boasting is altogether
excluded: not by the law of works, that is, by
that doctrine which shews that salvation is to
be obtained by works, and gives the man who
performs it the confidence of boasting, but
by the law of faith. ; which teaches, that righte-
ousness is to be sought in Christ, and appre-
' *ided by faith, without any actions of ours,
Note [13.]
[ S3 ']
which may any how come into consideration CHAP,
here. Compare Eph. ii. 8, 9. This is the VIL
process of Paul's disputation, dire£tly oppo-
site to the errors both of Jews and Gentiles,
who each sought in their own works the ex-
piation of their offences, and a title to life, and
being ignorant of the righteousness of God,
went about to establish their own righteous-
ness. "Which controversy indeed is very dis-
tant from that other, whether the ceremonies
must be joined to the gospel j of which he
treats more fully in the Epistle to the Gala-
tians.
XII. For there was another occasion given XII. The
for this epistle than for that to the Romans. -which gave
After Paul had faithfully taiignt the Galati- occ . asion *?
' '. ' , write to the
ans the pure gospel of Christ, there had come Galatians,
suddenly, in his absence, certain false teachers,
corrupting the true seed with their dogmas.
For they taught, that the observance of the ce-
remonies was a thing very necessary even to
Christians, in order to obtain justification and
salvation. And because it was quite evident
from the whole tenor of his doctrine, that
Paul was othewise minded, hence they went
about, by every kind of cavils and calumnies,
to diminish his authority. They also boasted
of their consen* with Peter, James, and John,
who, without dispute, were the most celebrat-
ed among the Apostles. And perhaps, that
they might the more successfully insinuate
themselves into the Galati'ans, they pretended
the names of such great Apostles, as if they
[ «> 3
had been sent by them. To this boasting
Paul vigorously opposed himself, lest he should
give place to falsehood, and suffer the truth
to be oppressed in his person. Therefore he
laboriously defends the authority of his apos-
tleship against the calumnies of deceitful men*
jj e j- XIII. Having finished this business, he
justified on- proceeds to the merits of the cause, about the
in Christ; 1 enc ^ °f ^ s secon( ^ chapter, verse 15.; and he
so prosecutes it, that even from the begin-
ning, he useth general arguments, and almost
the same which he had used in the Epistle to
the Romans. Very unjustly, says he, is the
observation of the ceremonies required as a
part of righteousness from men converted to
Christ, because righteousness consists in no
works of whatever law, and therefore not in
these of the ceremonial law, but only in the
faith of Christ. Hence he tells us, that he
said to Peter, " We who are Jews by nature,
and not sinners of the Gentiles, knowing
that a man is not justified by the works of the
law, but by the faith of Jesus Christ; even
we have believed in Christ Jesus, that we
might be justified by the faith of Christ, and
not by the works of the law: for by the works
of the law shall no flesh be justified." The
sense of which words is this, We who seem
to excel others, and by the benefit of the
• covenant, were always near to God, yet we
find no method of obtaining salvation but by
believing in Christ: why should we prescribe
another to the Gentiles? For if the law were
[ S3 ]
necessary, or could profit its observers unto CHAP,
salvation, it would chiefly profit us, to whom Vil.
it was given. But if forsaking it, we have ^-^ x '^ s *^
fled to Christ, much less must the Gentiles
be urged to receive it. We therefore who
are Jews by nature, what have we done ? We
have believed in Christ, apprehended his right-
eousness by faith. What is the end of be-
lieving? That we might be justified by the
faith of Christ. For what cause? Since we
were convinced, that men cannot obtain right-
eousness by the works of the law. Here
now, he is engaged in the chief question: yea,
in this one proposition, almost the whole sum
of the controversy is included, as Calvhu that
most sagacious interpreter of the sacred scrip-
tures, hath excellently observed.
XIV". And thus, if I am not mistaken, we Menrecai-
have clearly shown, that Paul's design in both ^hteoris-
Epistles, is this, that he may recal Christians, nessof
t i t ^ r 11 Christ a-
wiiether Jews or Gentiles, irom ail presump- j one
tion on their own righteousness, with which
we are ail puffed up by nature, to apprehend
the righteousness of Christ alone by faith.
Hence he concludes, that the zealots for the
Pharisaical doctrine were deceived; who, not
content with the righteousness of Christ, and
faith only, urged the necessity of the Mosaic
economy. But this controversy he handles
chiefly in the Epistle to the Galatians, partly
by those arguments which are common to
works of whatever law, partly by those which
are more specially referred to the ceremonial
law.
r 86 3
CHAPTER VIII.
m -
Concerning the Law of Works % the Works
of the Law, and Faith*
I. The law of works is that which prescribes works as
the condition of a right to life. Given of old to Adam-
II. Then repeated by Moses, as subservient to the co-
venant of grace. III. But misunderstood by the most
of the Israelites, as a covenant of works. IV. The
v/orks of the law are the duties prescribed by the law. V.
These which Paul excludes from justification, are"* not
these which precede conversion. "VI. Nor these
which consist in the perfect observation of the whole
law. VII. Faith in the matter of justification, signifies
a certain human act. VIII. Which some define obe-
dience to the commandments of Christ. IX. X. XI.
But unjustly, contrary to Paul's intention. XII. Faith
is a singular virtue, distinct from evangelical holiness*
XIII. What the obedience of faith is. XIV. Paul does
not teach, that faith, the new creature, and obedience
to the commands of God, are entirely the same thing.
XV. Neither does James call that works, which Paul
calls faith. XVI. But James treats of one justifications
Paul of another.
CHAP. /\
viii. I« ilND hence we must judge what Paul
understands by the law of works, what by the
works of the law, and what by faith. The law
of works is that which demands works to be
done by man himself, as the condition of life,
or the cause of claiming the reward: the tenor
of which is this, The man who doeth these
tilings shall live in them, Rom. x. 5. Such a law
was given to Adam of old, who, if he had per-
severed in his integrity, would have obtained
[ 87 ]
a righfc to eternal life by his works of right- CHAP.
eousness. vm *
II. The same do&rine Moses repeated in n R
his ministry. For he also inculcated the same pealed by
precepts upon which the covenant of works
had been built: he both repeated the same
solemn saying, He who doeth these things
shall live in them, Lev. xviii. 5. and also ad-
ded another, Cursed be he who shall not per-
form the words of this law in doing them,
Deut.xxvii.26.That this is the curse of the law,
as it stands opposed to the covenant of grace,
Paul teacheth, Gal. iii. 10. which, however,
is not so to be understood, as if God had in-
tended, by the ministry of Moses, to make a
new covenant of works with Israel, with a
view to obtain righteousness and salvation
by such a covenant. But that repetition of
the covenant of works was designed to con-
vince the Israelites of their sin and misery,
to drive them out of themselves, to teach them
the necessity of a satisfadiion, and to compel
them to cleave to Christ: and thus it was
subservient to the covenant of grace, Rom. x.
4. [14.]
III. Meanwhile, the carnal Israelites, not m M ..
attending to the purpose of God, mistook the understood
true sense of this covenant, embraced it as a ^1^ S "
covenant of works, and sought their righteous-
ness by it. See Rom. ix. 31, 32. For the most
part of them invited to the covenant of God,
Note [14.1
[ S* ]
CHAP, rashly bound themselves to observe all that he
VI11, should say j neither considering rightly the
spiritual perfection of the law, nor their own
inability: thinking indeed, that both parties
behoved to a£t equally by their own powers,
that it might be an equal covenant; and that
they would stand no less to their promises,
than God to his. And thus they made the
whole law of Moses a covenant of works to
themselves; while, by an unwary promise, they
bound themselves to obey it, that they might
obtain the life promised by God.
IV. The iy. Having found therefore what the law
works of , .
the law of works is, it is easy to perceive what are the
works of the law: viz. all the good deeds per-
formed according to the prescription of the
law, whether they consist in the duties of
moral virtues, which are the works of right-
eousness that we have done, as Paul speaks,
Tit. ill- 5. or in the performance of certain
things which God enjoined, to obtain a cer-
tain typical expiation of sins: especially, if
they be done with the opinion of obtaining
life or pardon by these works.
V. Not V. I know not by what right the very
these which i e2rne( j man # takes it for granted, that by the
precede ° (
conversion, works of the law, which Paul excludes from
justification, are understood works before
conversion, ^one without faith, by our own
strength *, which popish fiction the protec-
tant champions have so often and so solidly
*Dr. Cave.
C 89 3
refuted, that it is amazing, a protestant is
found who again patronizes it. Let Calvin
be heard at present, instead" of all. Instit.
Book iii. Chap. xi. Seel: xiv. I have resolved,
however, to dispute, not by his authority, but
by his arguments. " Sophisters, says he, who.
take pleasure and pastime in corrupting the
scriptures, and in empty cavils, think to escape
by subtility: for they expound works to be
those which the irregenerate perform only
literally, by the exertions of free will, without
the grace of Christ : but they deny that this
has a respect to spiritual works. Thus, ac-
cording to them, a man is justified both by
faith and works, provided the works are not
his own, but the gifts of Christ, and the fruits
of regeneration. For that Paul spoke so, for
no other reason, but to convince the Jews,
trusting in their own strength, that they fool-
ishly claimed righteousness to themselves,
since the Spirit of Christ alone confers it on
us, and not any exertion from nature's own
motion. But they do not obseryej that in
the opposition between legal and evangelical
righteousness, which Paul states elsewhere,
all works are excluded, with whatever ti-
tle they may be adorned. For he teaches,
that the righteousness of the law is this,
that the man may obtain salvation who per-
forms what the law commands: but that the
righteousness of faith is this, If we believe
that Christ died, and rose again, Rom. x. 5
—9. Gal. iii. 11,12. Hence it follows, that
H
I 90 ]
CHAP, even spiritual works comes not into the ac-
VIIi * count, when justifying virtue is ascribed un-
" to faith. And when Paul denies that Abra-
ham had whereof to glory before God, be-
cause he was not righteous by works, this
ought not be restrained to the literal and ex-
ternal kind of virtues, or to the exertions of
free will: but that although the patriarch's
life was spiritual, yea, almost angelical, yet it
could not supply the merit of works, which
might procure him righteousness before God."
By these reasons, Calvin confutes the cavil
concerning the mere a&s of free will, and
solidly indeed, if judgment has not entirely
forsaken me. Chrysostom uses the same ar-
guments; whom the very learned man, (Dr.
Cave,) I apprehend will gladly hear speak in
his (Chrysostom's) own language. Let him
hear him therefore pleading thus, Homil.
ii. in Epistle to the Romans: « o.'Atroa-raXoc
S'JvkSTXl cSs7£«/ 'otl itUI AXfUXjU. IX -TTlTiOiS t2lH.XIW0n } CSTS/J M»
mpiouartx vixne iroXXw;' to fLi* yap spya ftn ip^ovra tx tuttiuc
Imxtu^nvcci Ttva. ouhv airlixoc, tov Sc KOfiutra fv x«T«f^K«ff,
(Avt ivuvfov aXX* st#0Tirt&i£ ytna^mi $ucauv t touro »» Qavparav.
The Apostle means to show that even Abra-
ham was justified by faith: in which indeed
there is the excellence of a mighty vicxory.
For that a man who hath no works should
be justified by faith, is no how unlikely: "but
that one adorned with good works, should be
just, not by them, but by faith, that certain-
ly is wonderful." Do you see how carefully,
how solicitously, he removes from justifica-
per-
[ si ]
tion, not only that righteousness or these chat.
wGrks, which are done before conversion, by vI[L
the strength of free will; but all without ex-
ception, even these with which Abraham was
richly adorned beyond other men? But I h?,ve
been too tedious in a matter so very plain ;
and which ought to be uncmtrcverled an=k>ng
all the orthodox,
VI. Neither is that true, which is other- , ^ Nor ,
• , ■ these wmch
wise pretended, viz, That the works of the are ii
law, which are opposed to faith, signify the fe Or thus, that
that is called the obedience of faith, which
proceeds from faith, as the effect from its
cause, for so he uses to speak. That joy
which follows from faith, as a fountain, he
calls the joy of faith, Phil. i. 25. And in the
same sense, he writes concerning the work of
faith, the labour of love, and the patience of
hope.
Xiv. XIV. But to no purpose, are we bid com-
rew c'rea- pare Gal. v. 6. both with chap. vi. 15. and
ture, and o- w ; tn j Cor. vii. 19. as if from that which he
not quite had said in the first place* that in Christ Je-
the same. sus neithercircumcision availeth any thing, nor
uncircumcision, but faith, which worketh by
love; and that in the second place, instead of
faith, he mentions a new creature; and in the
third, the keeping the commandments of God; we
might conclude, that faith is entirely the same
with the new creature, and the keeping the
commandments of God. For from these tes^
E 9<
J
timonies this only is evinced, that the QnceU CHAF.
lence of all external things is of much less va- V!U '
lue with God, than the inward state of a well-
disposed mind, such as faith, the new crea-
ture, and the keeping of God's command-
ments: all which things so belong, to the in-
ward man, that they are net therefore entire-
ly the same. For certainly, faith is distinct
from charity, by which it worketh.
XV". But neither does James give occasion ^ v *
i »■ i -o.i i i t • i i Jame&and
to believe, that raul, by the works which he p au l not
excludes from justification-, understood those °PP° 81te »
which were done either by men's own pow-
ers, or according to the Mosaic law, but not
such as were done by faith, and the observa-
lion of the evangelical law: as if J-ames sailed
that works which Paul designed by the nam©
of faith; that he mightshow, that Pauley faith*
understood works performed, according to the-
prescription of the gospel, For though I
would not deny to the very learned man, that
James vindicates and explains Paul's doctrine,
forcibly snatched away by perverse men to
impious purposes - y yet it is clear to me, at least,
that Paul treats of one justification, James of
another.
..XVI. For because Paul had taught, that a xvr -
. . . r . . r . , . , - , i Jamestreats
man is justified by faitn without works, hence f one j ust j m
some inferred,, that in whatever manner a man ficatlon '
rr- i . Paul, -of an*
live, it, equally suffices, that he persuade him- other,
self that Christ is his Saviour. Which they
i could have inferred with no plausibility, if
that had been evident which the very learned
[ 9S ]
CHAF. man will ^ iave t0 ^ e so > V1Z « That Paul,
VIII. by faith understood evangelical godliness.
But because Paul's words evidently bore that
sense, that faith was a thing distinct from all
the works of holiness, as in reality it is, hence
arose the pretext of calumny. I say, of ca-
lumny: for though Paul taught, that works
contribute nothing to justification, or toj^ro-
cure a man's title to salvation*, yet he always
taught, that they were not only useful^ but
also necessary to salvation, and that it is im-
possible that sancfcification should be separat-
ed from justification. James treads in the
same path, and teaches that it is necessary
that he who is justified by faith, "should also
be justified by works: that is, perform these
works which are the evidences and effects of
righteousness, and by which it is demonstrat-
ed not only before men, but also before God,
that he is righteous: according to that of John,
& He who doeth righteousness is righteous,"
] John iii. 7. Indeed there is a double jus-
tification: one of a man sinful in himself,
whereby he is absolved from sin, and declar-
ed to have a title to eternal life, on account
of Christ's righteousness apprehended by faith,
which Paul inculcated: another of a man,
righteous already, sanctified by the Spirit
of Christ, and who is declared to be such, by
his words and actions. James teaches, that
tins is so necessary, and so connected with the
former, that he is deceived who boasts of that y
[ 99 ]
and is destitue of this. But since we have CHAP*
professedly handled this subject elsewhere, VIIL
we may supersede the further discussion of
it at present. [15.~J
Note [15.]
[ 100 ]
CHAPTER IX.
Concerning the Essence of Faith.
I. The state of the controversy. II. The distinction of faith \
either as it is in idea 3 or in the subject. III. In idea,
it is a most firm persuasion of my right to Christ, and
a]l the benefits of salvation. IV. In that sense it is de-
fined in tire Palatine Catechism. V. That confidence,
however, is rather^ a degree of strong faith, than its es-
sence. VI. In regard that it is not always found in all
believers. VII. They themselves confessing so, who
define faith by the certainty that sins are pardoned.
VIII. Chamier quoted. IX. Du Moulin. X. Perkins.
XI. Davenant.
CHAP
IX> ' I. JL JLAVING observed, therefore, what is
\u^snsj Paul's scope, when disputing concerning jus-
I. The tification, and demonstrated, that faith is not
controversy obedience to the commands of Christ, or the
practice of evangelical holiness, but a singu-
lur virtue, having a distinct, consideration
from other virtues, it follows, that we enquire,
in what the essence of that faith consists. There
are, who define it by an inward and a most, firm
persuasion, that Christ is mine, and that all my
sins are certainly forgiven me for his sake. To
others, this definition appears incautious, and
inaccurate.
II Tlu ^* ^y judgment is, that faith may be con-
distinction sidered two ways, either as in itself and in i-
either al it ^ ea » as ^ e Y speak *, or as in the suhjecl. In
is in idea, the first respect, it is a most excellent virtue,
thesubjeft. delineated in the gospel, to the perfection of
[ ioi 3
which it becomes every Christian to aspire.
In the last repe£t., it is often found in believers
to be very weak, and involved in thick clouds.
III. If we consider faith as in idea, the ^ III: In i-
constant doctrine of the reformed church, ^osffirm
and which is agreeable to the scriptures, is persuasion
i • i r ii of my right
that it consists not only in a lull assurance, to Christ,
and in the firmest persuasion of the truth of and to a11
i i • ill- .the bene- ,
the gospel in general, but also in particular, fi ts of sal-
of my right to Christ, and all the benefits of vation -
salvation: and that therefore every Christian
should endeavour to know that he is in the
faith, and in Christ; and be able to say with
Paul, Christ liveth in me, and the life which I
now live in the flesh) I live by the faith of the
Son of God, who loved me, and gave himself for
■me: I know whom I have believed) and* am per-
suaded that he is able to keep that which I have
committed unto him against that day: For I am
persuaded, that neither death, nor life, nor any
other creature can separate us from the love of
God, which is in Christ Jesus our Lord.
IV. In this sense the authors of the Pala- IV. in
tine Catechism, with innumerable other B£*j t ^defined
vines of our communion, have said that faith in the Pa-
is' not only a certain knowledge, whereby I te chism.
firmly assent to all things -which God hath re-
pealed in* his word, but also an assured trust*,
kindiedmmyheartjbythelioly Ghost, through
the gospel, whereby I acquiesce in God, being
assuredly persuaded, that remission of sins,
eternal righteousness, and life, are given, not
to others only, but to me also, bv the mercy
I
[ 102 ]
CHAP, of God, -through the merits of Christ alone.
ix - [16.]
V That ^ " ^ Ut though suc ^ an assurance belongs
assurance, entirely to faith, yet I rather judge, that it is
is rather a a most eminent degree of faith, to which we
degree of d not rise, but by many previous acls ; than
strongfaith, , , r r . . 1,1
than its es- that the very essence 01 taith can be placed
aence. j n fc p or t h e na tural progress of faith, so to
speak, seems to be this, that the believing soul
beholds in the light of grace, the mystery of
God and of Christ, and anon, with full con-
sent, acknowledges the truth of it, on account
of the authority of God, who beareth witness:
Then, further, that he loves that truth, ex-
ults in it, and glorifies God: likewise, that he
ardently desires communion with Christ, that
these things which are true in Christ, may also
be true to him unto salvation; that therefore
with the highest pleasure, he accepts of Christ,
when, and in what manner, he is offered to
him in the gospel; rests and reclines upon
him, gives himself up, and makes himself o-
ver unto him: and then, that after all these
things, having now discovered his mutual un-
ion with him, he giorieth that Christ is his,
delighting most gladly in him.
VI Be- VI. Who doubts, but this is a certain de-
sirable perfection of a very strong #faith, de-
cause It IS
not found
always in serving our most vigorous efforts, to reach
al ekev- j^ an ^ w i 1 j c } 1 apostles, apostolic heroes, and
martyrs, dear to God, and others to whom a
Note [16.]
[ *03 ]
more eminent measure of., the Spirit was chap.
vouchsafed, obtained in reality; and of which
examples are not a wanting even in our own
time: yea, it is very credible, that God grants
it, sometimes at least, in this life, more spar-
ingly, or more abundantly, to the most of his
ele&. For it is by no means the lot of all
believers, §o to ascend the height of that mo;t
pleasant and most holy boasting, that on it
they should securely and gladly pass all their
time. Which yet behoved to be. the case, if
indeed the very essence of faith consisted in
the boldness and full assurance of that trust.
I would rather place it in the reception of
Christ as a Saviour and Lord, and in the
Sight of the soul to him. The English Con- I
fession 5 composed in the year 1645, expresses
the matter to excellent purpose. The princi-
pal atls of faith arc to accept , receive ■, and rest
upon Christ alone for justification , sanilifi 'cation
and eternal life y by virtue of the covenant oj
grace,
VII. These very Divines, who define faith y.iL Ev-
by an assurance of that nature concerning the en m the
. . ■ . , , L . confession
remission oi sins, observe, however, that it of those
is not always found in all believers. who define
_ . . . .- faith, by tne
V III. Chamier is of those who teach, « That eertainty of
believers know by faith, not only by an uni- f -' e rc T Ai ~
f .■■■■ ' 11 sion oi sins.
versal, or rather by a certain indefinite know- Vm.
ledge, that some shall be saved; or that those ^o™
shall be saved who have believed ; but also,
by a particular knowledge, that they them-
selves shall be saved, because they believe.
I 2
[ 104 ]
And- that therefore this application, consti-
tutes the difference between true justifying
faith, and historical. He adds, that this know-
ledge is joined with certainty, but the mea-
sure of which is no other than that of faith.
That therefore the certainty of perfect faith,,
is perfect; and that of imperfect, is also im-
perfecl:. But, says he, as when describing
the nature of faith, we ought not to insist on
the defects of individuals 5 so also in this, cer-
tainly. As therefore we declare, that there
is opposed to faith, not only the falsity of the
thing believed, but also the doubting of the
person who believes, as there is none so ad-
vanced, while in this life, who does not need
to pray, « Lord, I believe, help thou mine un-
belief," Mark ix. 24. it is entirely so in tlris
matter. It is the part of the believer, to con-
clude with certainty that he shall be saved
by faith \ and that he is not a believer, ex-
cept he so conclude: although it be true, that
from the feeling of the flesh, and of his own
infirmity, other judgments are suggested,,
whereby that kind of certainty may be shak-
en: so that he seems sometimes to degene-
rate into unbelief. But even in these, as in-
other temptations, we are more than conquer-
ors." Thus that very grave Divine, who, af-
ter a little, subjoins, " God forbid we should
be so ignorant of human infirmity, which we
confess is always in some degree in every re-
generate person, that we should place faith
beyond all sense of temptation. Ee feels, he
C ios ]
often feels, indeed, wonderful motions from CHAP,
his own un worthiness., from the world, and ^^.
from Satan: and he so feels, that he cannot
but be affected, and so staggers, that he is al-
most like one in despair. • But wrestling for
a time, he overcomes at last. Therefore he
never despairs. I have spoken too laxly,
what even the Papists themselves do not de-
ny. Therefore I say more : he always be-
lieves: he always certainly believes, that sal-
vation is his own; namely^ because by believ-
ing he fights, by believing he overcomes."
Thus far Chamier. Panstr. Vol. iii. Book.
13. Chap. i.
IX. To Chamier may be joined Peter Du ix. Du
con-
Moulin, who, after he had treated at large
cerning that persuasion whereby one applies
to himself the promises of the gospel, believ-
ing that his sins are forgiven for Christ's sake,
expresses himself elegantly iii these words :
" Yefc it is not the design of these things,
that as many should be expunged from the
roll of believers, as have not yet obtained
this full persuasion of faith, which Gcd gives
not to all at the same time, nor in the same
measure. But that we may be taught this
assurance is commanded by God, and is ear-
nestly to be asked from him, and that, with
i all our might, we must endeavour, that by
prayer and good works it may be strengthen-
" ed and increase. Add, that there is place for
weak faith, but not for feigned : even the pur-
blind perceive the way, nor were they equal-
I 3
Moulin.
CHAP.
IX.
X.
kins.
Per-
XT.
.ftavenant.
[ 106 ]
\y quick-sighted who were healed by looking
to the brazen serpent." Thus far Molinus.
Disput. de Fud. Inst. Part. ii. Thes. xxxix.
X. Perkins also observes very prudently, in?
his Catholic Reformed, Controv. xvi. con-
cerning implicit Faith, that the doctrine of
some Catechisms is well explained, which
seem to define faith in the highest and most
perfect degree, while they say it is a certain
persuasion of mind conocrning the love and
favour of God towards us in Christ. " For
although, (says he,) all faith be in its nature,
a certain persuasion, yet a perfect persuasion
only, is a firm and consummate faith. There-
fore faith ought to be defined, not only in ge-
neral, and in the highest degrees; but also its
various degrees and its measure should be set
forth, even that they who are weak, may be
truly and properly taught concerning their
state." Neither do I doubt, but those very
brethren will confess this, who otherwise
seem to be exercised in extremes, and to
love rigid and hyperbolical phrases.
XI. 1 conclude with Davenant's words,
than which scarcely any thing can be more I
clearly and more accurately expressed, and in
which I could heartly wish all would acqui-
esce. " The word trust, (says he,) signifies
two things. The very act of resting upon,
and cleaving unto Christ, whereby we em-
brace him as with both arms, and by that act,
endeavour to obtain from God the Father,
pardon, grace, and glory: and this we think'
K 107 I
is that a£r, upon which justification always CHAP*
follows, that is, absolution from sin, and ac-
ceptance into Divine grace and favour: whe-
ther the sinner at that very moment conceive
the full persuasion of having obtained remis-
sion, or not. Trust, uses also sometimes to
denote the consequent effect of justifying
faith, namely, a full persuasion, and as it were,
a lively sense of having obtained remission,
and the Divine favour. We confess that this
trust is not justifying faith, but the'daughter
of justifying faith : to which the soul does-
not use to rise, except after many exercises of
faith and holiness." Thus far, in a book en-
titled, Determinations of certain Theological
Questions, Ouest. xxxvii. by the venerable
and very learned Bishop of Salisbury, who
once bore a great part in our S«ynod at Dort,
C los' 3,
CHAPTER X.
What Relation Faith has to Justified*
iion.
I. Whether faith be a certain cause of justification, or aju
evidence that it is already granted. II. III. IV. V.
Justification has various periods, some of which precede
faith, VI. Others follow faith. VII. Ordinarily scrip-
ture describes justification as the fruit of faith. VIII.
Whether faith in justification be a condition succeeding
-in place of perfect obedience. IX. That opinion makes
the gospel a new law. X. Its four errors. XI. The
opinion of Daniel Williams. XII. And of them who
subscribed his book. XIII. Whereby away is paved
for unity.
I. A J.ENCE we have a convenient transi-
tion to that question, What relation faith bears
I. Whe- in ^ e ma tte r of justification s whether as a certain
ther faith cause of granting it, or as an evidence and argu-
te a certain , . . , „
cause of ment that it is already granted: Inese seem
justification, very distant from one another, if we attend to
or an evi- /
dence that the sound or the words *, buttne controversy will
it is already a pp ear much less, when the thing itself, stript
of their ambiguity, shall be exposed naked to
the eye ; and at the same time, it will appear,
whose phrases are most agreeable to the
style cf scripture : Which we shall attempt
to dispatch in the following manner.
IT Jus . II. Justification is an absolution from sins.
tification Absolution from sins is a declaration that Di-
has various .... ._... , - ~ _ •
periods, vine justice is satisfied for them by the burety.
[ 109 ]
That declaration imports, that the sins, for chap.
which satisfaction has been made, are not x -
imputed to elecl: sinners for their condemna-
r # some of
tion ; but that the Surety's satisfaction is im- which pre-
pitted to them for righteousness. The imputa- e *
tion of the Surety's righteousness has various
periods : and relates either in general to all
the eie£t collected into one mystical body,
or to each of them considered apart. For,
as has been often inculcated, Christ dying,
Cod reconciled the whole world of his elect
unto himself at once, and declared, that he
would not impute their trespasses to them,
and that for the sake of Christ's perfect satis-
faction, 2 Cor. v. 19. For my part therefore,
I can allow that a£t of God to be called the
general justification of the elect. Certainly
Christ was justified, then God raised him
from the dead, and gave the discharge of the
payment made by Christ, and accepted by
himself. And the same Christ was raised for
our justification, Rom. iv. 25. For when he
was justified, the elect at the same time were.
justified in him, in regard that he represent- i
eel them. [17.]
III. Here I choose to add Charnock's com- ft&
mentary on the passage just now quoted from
Paul: vol. ii. p. 321. of his English works.
r For the exquisite pleasure God took in
Christ's sufferings upon mount Calvary, he
graciously forgot our sins, and of rebels, tie-
Note [17.]
C no 3
dared us heirs. In this discharge of Christ
there is a fundamental justification of them
who shall be, and believe: though not formal
nor actual, till they believe. As there was
a fundamental condemnation of all in the
loins of Adam, upon his fall* not -actual,
till they were in being, and did actually
partake of his nature: after the same man-
ner, Christ being absolved as a Surety, all
they whom he represented, and whose sins
he bore,"have, in thatabsolutienof his, a fun-
damental absolution from all penal sufferings*
When as a common person, he bore the
sins of many in the offering of himself, and
satisfied for their guilt, then as the head, he
obtained the absolution of all those whose
guilt he had taken upon him, that they should
no more lie under the burden of their sins,
or incur the punishment denounced in the
law." These things may suffice from Char-
nock: for what follows is too tedious. Let
us return to our purpose.
•yi. IV. This general, or as Charnoqk calls it,
fundamental justification, is followed by an-
other more special, and more actual, which
is applied to every elect: person one by one.
And this again has the following tendency*
either that the first beginning of saving grace
and spiritual life be communicated to the
man, on account of Christ's satisfaction in
his stead j or that he be declared to be now in a
state of grace. Surely it is not possible, that
God should be pleased to bless the sinner
C in 3
with the first communication of his grace,
and endow him with the beginning of spi-
ritual life, except on the consideration of
Christ's merits, which he declares to belong
to this man in particular; when he begins to
confer upon him those things which Christ
obtained by his obedience and death. And
thus far it may be said, that that man is jus-
tified in the first regeneration; that is, declared
to be one of those for whom Christ purchas-
ed a right to life, by virtue of which right he
is now raised from spiritual death to life.
V. It is evident that all these periods of the . V,
imputation of Christ's righteousness are prior
to a£lual faith; and if you choose to call them
by the name of justification, (though I doubt
if you can, with the concurrence of scripture)
surely, in this view, faith is a consequence, a
fruit, an evidence, and an argument of jus-
tification.
VI. However, justification, according to the VI.
Style of scripture, generally denotes that acl: i^Jyf&bu'
of God, whereby he declares that man has
now passed from a state of wrath and hosti-
lity, into a state of grace and friendship, ar\d
enjoys the privilege of the remission of sins,
and the hope of glory, which maketh not a-
shamed. Now, this justification is of faith,
and by faith, as Paul every where teacheth;
and consequently the efredl: and fruit of faith,
the result of re^enaration and effectual calling.
Whom he called, he also justified. ouch ivere
some of you, but ye are washed, but ye are jusii-
I »W ]
CHAP. fed. JVhh the heart man believeth unto right-
eousness. ■ Knowing that a man is not justified
but by the faith of fesus Christy even we have
believed in Christ Jesus , that we might be justi-
fed by the faith of Christ.
VII. Or- VII. These scripture phrases are too evi-
dmarily dent, proper, and forcible, to be wrested by
scripture r ' x \ '
describes unnatural interpretations. Surely it cannot
as afrufcof ^ e denied, but ^ at be s P ea ^ s ordinarily, if not
faith. always according to the tenor of scripture,
who reckons faith among the causes of that
justification j concerning which the whole of
Paul's disputation turns. Now, he did not
dispute concerning the manifestation of jus-
tification only, but concerning itself. Much
more does faith precede the sense of justifi-
cation, and the delights of ineffable peace and
friendship with God,
VIII. VIII. But if fakh is to be reckoned among
Whether *- ne causes of justification, what kind of cause
faith in juM; . , ^ T1 , . . ... r .
tification be 43 it r Whether is it a condition 01 justification,
a condition fc^"^ t he gospel demands, in -blace of that
succeeding . .
in place of most perfect obedience which the law demand-
pei e o- e j c f ] c |? Q r j s \t /m instrument whereby we
apprehend Christ and his righteousness, offer-
ed to us in the gospel?
IX. That IX. To speak freely, the first opinion seems
opnnon tQ me i n deed to be the introduction of a new
makes the
gospel a law, whereby the most pleasant, the most gra-
newlaw. c \ oxxs> anc ] the most glorious nature of the
gospel of Christ is not a little corrupted. I
do not now insist on Sociuus, who, denying
the satisfaction of Christ, and the imputation,
four errors.
[ 113 ]
of his righteousness, perverts the whole gos-
pel. I have to do with brethren) who rever-
ing the satisfaction of Christ, and piously ac-
knowledging his righteousness, as the only
meritorious cause of our salvation, yet speak
incautiously concerning faith. They err, I
apprehend, in the following instances.
X. First, That under the name of faith they X. it
include the hope of pardon, and the love off
God, likewise sorrow for sin, and the pur-
pose of a new life; and in one word, ail the
acts requisite to a true, serious repentance,
and to an obedience performed to the gospel a
from a sincere heart, through faith: and all
these they mean to be something necessary,
and altogether prerequisite, in order to be re-
ceived into favour with God, and to be ac-
counted by him as justified. To which as-
sertion, I lately opposed my Considerations:
To which I now add, that the most learned
professors of our religion in the Netherlands,
reckoned, that the Remonstrants emitting the
same doctrine in similar terms, the mash be-
ing torn off, attribute to faith the Socinian and
the Popish manner of justifying: which they
prove by solid arguments. See the censure
%ot the Professors of Leyden, chap. x. Sect. 2,
% So far is it from being true that ever our
church acknowledged that doctrine for its
own. 2dly, That they would have this faith
to succeed in place of that perfect obedience
which the legal covenant demanded. For in-
stead of it issubstitutedin thecovenant of grace,
K
[ 114 ]
CHAP, the perfect obedience of Christ, whereby the
j-s, 1^ >f Righteousness of the law is fulfilled. 3dly,
■That they consider faith in that notion and
I signification as an aclion performed by us^ ac-
cording to the command^ and by the grace of
God, in consideration of which, h£, by a cer-
tain gracious constitution, is pleased to give
us the righteousness of Christ, and remission
of sins. 4thly, That they will have that
condition to he demanded of us by the gospel \
that we may be accounted righteous and in-
nocent before God. For the condition of
justification, properly speaking, is nothing
but perfect obedience. This the law de-
mands. Neither does the gospel substitute
another. But it teacheth, that the law is sa-
tisfied by Christ the surety: further, that it is
the office of faith to accept the satisfaction
offered to it, and by accepting, to make it its
own: and that thus, according to the graci-
ous constitution of God, revealed in the gos-
pel, all believers are justified by faith. And
this is the genuine judgment of the reform-
ed church, which I have elsewhere vindicat-
ed at large.
XI. The '^l. Let us now sacrifice to peace and har-
of Daniel mony, after we have provided for the truth*
As Britain knows, so I wish it not to be un-
known to our Provinces, that all those do not
recede far from the truth in this cause, who
otherwise with some come under the name
of Neonomians. Truly, candour does not al-
IoyFJ nor doth piety permit, that we should
sentiments
of Daniel
Williams.
C 1*? ]
overlook the consent of some brethren in cr- c ^
thodoxy, as unworthy of praise. I at least v^-v~^.>
read with great pleasure, that clear and dis-
tinct Catechism, concerning justification and
justifying faith, page 13. wherein the very:'
Reverend Daniel Williams explained his mind
in defence of evangelic truth. To exhibit a
Summary of which at present, is both his in-
terest, and that of the public. He therefore
professes and teaches, " That our sins are par-
doned only for the sake of Christ's merits and
righteousness imputed to us. That our faith
is not that righteousness, on account of which,
or for the sake of which, we obtain forgive-
ness. That God does not by a certain ac-
ceptation, admit of faith, or any imperfect
obedience, in place of that perfect obedience
which the law demands, as righteousness^ ih
consideration of which he reckons us worthy
of the pardon of sins and eternal life; as if,
for Christ's sake, he had abrogated the law for
this purpose: for that in this way, the merits
of Christ are excluded, as the only procuring
cause of remission and eternal life. That
neither faith, nor any other thing in man, is
the cause of remission: in regard that it is the
free and the generous grace of God, That
God did not only decree, or Christ purchase,
that the elecl: should be able to obtain remis-
sion, if they believe: but also that they should
certainly believe, and infallibly obtain remis-
sion. That that faith to which God gives re-
mission, is that assurance in Christ my cru-
K2
[ sis ]
CHAP. c ]£ e( { Saviour, whereby I receive him wholly,
-/"vs*/' excluding all his rivals, for justification, sanc-
tiiication, and glory: relying on his merits,
fulness, power, and care, to perform in his
own way, every thing which he hath promis-
ed, and which I want. Not indeed that we
receive remission before we receive Christ",
but that we receive himself with c.ll his bene-
fits: yet so, that I first believe remission of
sins is -laid up in him, for me, as well as oth-
er sinners, provided I receive him by faith.
That the use of faith to obtain this remission,
is not that it purchases, causes, or any way
effectuates it; but that it answers to the rule
of the gospel, according to which God has
been pleased to apply to us the righteousness
of Christ; yet so, that even faith itself is
reckoned among the fruits of Christ's death.
That therefore we do not by faith obtain a
right to remission for Christ's sake: but that
the promise of God gives us a right to remis-
sion, for the sake of Christ's merits, when we
believe." Mean while he rather inclines to
J call faith the condition of remission, than the
I instrument: because he thinks that under the
notion of an instrument, more causality than
is just, is ascribed unto faith; yet so, that he
easily excuses them who choose to use that
word, since he believes they understand no-
thing else but a moral instrument, which is
equivalent to a condition: hence the orthodox
are wont to use these words promiscuously.
[ H7 ]
Il8>~\ He adds, <( It is the office of faith to look CHAP,
to Christ and his righteousness, to reiy upon x -
. . . U^-v^J
it, and to accept of it, in order to forgive-
ness: and that in this matter faith has a sin-
gular consideration beyond every other in-
herent grace. But that we obtain forgiveness
by faith, is not so much from this, that we re-
ceive Christ by faith ; as that fehis is the or-
dinance of God, that whosoever receives him,
his sins are forgiven him."
XII. To which I now add the excellent r . '
01 tnem
words of the conciliatory letter sent to mejjwhosub-
from England : " We declare, that though took,
regeneration, conversion to God, faith in our
Lord Jesus Christ, and a holy conversation* be
expressly required in the word of Gcdj as
manifestly necessary to the salvation of a sin-
ner; nevertheless, none of these, nor any
work done by man, nor produced by the Spi-
rit of God in him, is under the notion of sub-
ordination, or under any other denomination
whatsoever, a part of that righteousness for
which, or in consideration of which, God
forgives, justifies, and receives sinners into
favour, or grants them a right to life; since
this is only the righteousness of Jesus Christ
without them, imputed to them, and accept-
ed by them, through faith alone." Thus the
English Divines, who subscribed Daniel Wil-
liams Book.
XIII. If these things are spoken in since-
Note [18.]
K3
XIII.
Whereby
a way is
paved for
unity.
[ 108 ]
rity, and faithfully maintained, as charity,
which suspects nothing rashly, bids us be-
lieve-, truly I do not see, that much contro-
versy, as to this point, can remain. Morose-
ness is not to be ascribed to* virtue, nor should
charity be violated under pretence of defending
the truth. It is like the severity of a peda-
gogue, to examine all speeches by' human for-
mulas. Men of a liberal genius, refuse to
be loaded with the fetters of rigid critics,
whom they consider the offspring of defor-
mity. Since the scripture, describing the re-
lation of faith to justification, calls it neither
an instrument nor a condition ; he may be as
orthodox, who uses neither word, as he who
uses one, or both. My judgment is this: he
who acknowledges that it is the righteousness
of Christ only, wherein we stand before God,
that it is received by faith, that it may be
ours; and that thus we are justified by faith,
not by any worthiness or causality of faith,
as they speak, much less by its merit, or sub-
stitution in "the place of perfect, obedience;
but by virtue of the graciousappointment of
God, whereby he determined, that for the
sake of Christ's righteousness, he would jus-
tify believers ; God forbid that I should im-
peach such a divine with heterodoxy on this
account, that he perhaps chooses rather to v
call faith a condition of justification; while I
consider it as an instrument.
[ 119 1
C H A P T E R XL
Whether Repentance -precedes the Remis-
sion of Sins*
I. The state of the Question. II. Since the acts of faith
and repentance are together in time, the latter goes be-
fore the remission of sins in the same manner as the form-
er. III. Repentance, whether it be considered as a pri-
vilege, or a duty, is before aexual forgiveness.
I. JJUT this also deserves consideration, * XL '
whether sorrow for sin, penitence, and repent- V-^v^O
ance, or a purpose to live according to the *• T J? e
r r . ° state of the
will of God, go before justification and re- question.
mission of sins, as a disposing condition, pre-
requiste in the subject. And here the sim-
plicity of scripture is far more acceptable to
me than all the subtleties of the schools,
which minister questions, rather than godly-
edifying, -which is in faith. Doubtless the
matter stands thus:
TT . . . r ,. r . . II. Since
11. As soon as a principle or new hie is in- t h e ads of
fused into the adult person by the Spirit of faithand
1 J * repentance
grace, immediately spiritual acting of every are togeth-
kind springeth up from that principle, actions " ^\jr e '
so pervading, and exciting one another, and goes before
so mingled in their exercise, that they can s io e / Q e r™!." 3
scarcely be distinguished in practice ; and as in the same
difficult is it to determine which is first in ^former,
time, which last. Surely it is not [19.]
Note [19.]
III. Re-
pentance,
whether it
be consider-
ed as a pri-
vilege, or
a duty, is
before ac-
tual for-
giveness.
[ 120 ]
possible, but that the soul, quickened by
the Spirit, should, in that supernatural lights
wherewith it is illuminated, both see itself
defiled and undone with innumerable sins, and
see Christ full of grace, truth, and salvation.
Such a view cannot but cause, both that with
shame and sorrow it be displeased with itself,
and with ardent desire, be carried out unto
Christ. Hence arises the receiving and ac-
cepting of Christ, that it may be delivered
from the fiithiness and guilt of its sins. Now
it cannot receive him for justification, except
at the same time, it receive him for sanctifi-
cation: nor receive him as a Priest, to ex-
piate sin, unless it also receive him as a King>
to whom it may submit* in order to obedience.
Hence it follows, that that act of faith, where-
by we receive Christ for righteousness, can-
not be exercised, without either a previous,
or at least a concomitant repentance, and
a purpose of a new life. If therefore faith
go before justification, as we have lately as-
serted; the same must be said of repentance,
springing up together with it from the same
principle of spiritual life. [20.]
III. Further, this penitence and repentance
may be considered two ways: either as it is
a privilege of the covenant of grace, and the
fruit of Christ's merits, and thus according
to the Divine dispensation^ in the order of na-
ture at least, it goes before that other privi-
Note [20.]
C 121 ]
lege of personal justification, and the atluai CHAP,
forgiveness of sins; or as it is man's duty y and x1,
so required by God as an act to be performed
by him, in order to obtain pardon, not that it
any how merits pardon, or gives any one
a right to pardon; but that at least it shows
the man that is effectually called and regene-
rated, is in that state to which alone pardon is
promised.
IV. I rather choose to stop here, than to jy,
trouble myself and others with the unpro-
fitable subtleties of vexatious disputes. For
in this manner, the highest honour is done
both to the free grace of God, and to evange-
lical piety, and at the same time, the mouth
of calumny is stopt.
[ 122 ]
CHAPTER XII.
The Explication of certain Paradoxes.
I, In what sense it may be said, that all sins are pardoned
at once, even those which are to come. II. That God
sees no sin in believers. III. That there is no deformity
of sin in them. IV. That no guilt is contracted by
new sin. V. That they have no sins which waste the
conscience: and that David did not truly complain of
the burden of sin lying on him. VI. That sin does
them no hurt. VII. That neither is God offended with
any sin of theirs. VIII. That confession is not necessary
to obtain pardon. IX. As neither a sense of sin, uox
humiliation of mind, X. Nor daily prayer ►
CHAP. I. JL HE last question now remains, where-
" ' in many things concur, which are not wont
i. Inwhat* ^ 2 heard, and which need the clearest ex-
sense is it plication, lest they be understood amiss.
said that all . , , r . . , , . ,
sins even ^ nc * the first indeed, that concerning the re-
those mission of all sins at once* not only of the past
which are , J , , r . .1 . J / , '
future, are and present t but also of thejuture> is abundantly
pardoned c l e ar,of itself. For since all the sins of be-
at once.
lievers were wholly translated to Christ, and
he made satisfaction for them> hence, learned
men, in their discourses, conclude with pro-
priety, that in justification, which is the ap-
plication of Christ's satisfaction, it is declar-
ed to believers that satisfaction has been made
for all their sins, and consequently, that there
are none at all., whether past, or to come,
C 123 ]
which can be imputed to them for their con- CHAP,
demnation. [21.] XIr -
II. Balaam said, in so many words, that „ ,__
. "• That
God does not behold iniquity in Jacob, nor God sees no
see perverseness in Israel, Numb, xxxiii. 21. f* n * e "
* lievers.
In this sense, according to their judgment,
God surely sees by his omniscience whatever is
done amiss by any. He sees also the sins of
believers, as the sins of believers, inasmuch
as they are committed by them: for whate-
ver is true, God sees that it is true. But at
the same time, he does not see the sins of be-
lievers as the sins of believers, inasmuch as they
are no more theirs, but Christ's, to whom
they were imputed, and who hath now sa-
tisfied for them.
III. They suggest that the spot and deform- ni. That
ity of sin may be considered as twofold; ei- th ^ re 1S . no
' ' ^ deformity
ther in relation to sanctificathn, or to justifi- of sin in
cation. They teach, that believers are so de- them *
filed with it, under the first consideration, that
even their best duties, if compared with the
perfection of the Divine law, are nothing but
dung. But in the last respect, since Christ
took all sin from the elect upon himself, and
rendered them pleasing and acceptable unto
God, they deny that believers, by any pollu-
tion of their sins, become abominable to him,
or fall from his justifying favour.
IV. In one respect they affirm, and in an- IV - T* 13
other deny, that a justified man brings «*w contracted
i by new sin,
Note [21,]
[ 121 ]
guilt upon himself, if he fall into any enor-
mous crime. They affirm it as to facly so
that he is convinced in his conscience, and
bound to confess before God, thnt he has
committed such a crime, to the denial, or in
excuse of which he can adduce nothing \ and
that according to the threatening of the law,
he deserves eternal destruction. They deny
it as to the sentence of a justifying God, where-
by the man being absolved from all his sins,
it is impossible that a condemnatory sentence
should be pronounced for this new sin.
Therefore, to use the scholastic gloss, they
/affirm it concerning potential guilty and deny
I it as to actual. And their opinion they illus-
trate, by the example of a man who being guil-
ty of sedition, or of treason, confesses before
the tribunal his fault, and that he is worthy
of punishment, but in the mean time, has in
his possession a writ of pardon, granted him
by the clemency of the prince.
V. That V* That seems a strange assertion which
they have they have expressed in these words, that it is
which thf9 voice cf a lying spirit who tells believers , that
waste the £,' } }ave s i n j which waste the conscience^ and
conscience; , . , , ,
that David luhich lie upon them as a burden heavier than to
did not fj e i orne; an d f} ;a f David \ while he complained
truly com-
plain of the of that y did not speak truly. They explain their
burden oi mean i nfi r however, in the folio wine: manner:
sin lying ^ ° <
upon him. that Christ took the burden of our sins upon
himself, bore them, and in bearing, carried
them away; so that no believer can be bur-
dened with it to destruction, or to despair,
C 125 ]
and his conscience so wasted, that it should chap.
truly testify, God is not pacified towards him. XIL
That in David, Asaph, Heman, Job, and oth-
er saints, those things which in the height of
temptation, and from a failure of faith, they
speak incautiously concerning the goodness
of God, must be distinguished from those
which they declare from a principle of lively
faith, after they have recovered. Examples
of which are so obvious, to such as are skil-
ful in the scriptures, that they need no fur-
ther enlargement.
VI. Concerning the injury and the hurt done _ V J- That'
by sin, they speak in the following manner: them na
Sin, if considered in its own nature, is the root harm *
from whence the most destructive fruits a-
rise, and its wages is death; and none should
be reckoned so small, that it does not deserve
the eternal torments of the spirits in prison.
And it is proper that these things be under
the view of believers, as often as with its
feigned and deceitful fawning, it allures them
to commit it: for then it is the most dread-
ful of all things: inasmuch as it crucified our
dearest Lord Jesus. But the sins of believers , - -
who have God for their merciful Father, do
them no real injury, neither is there any rea-
son why they should be afraid of it. For
real injury is punishment properly so railed, and
some part of condemnation, which Christ has
entirely taken away from his people. By
bearing all that is terrible in sin he hath des»
troyed sin. and made it that believers have no
L
[ 126 ]
more to fear from it, than from a dead Hon.
Which they protest they by no means affirm,
concerning sin when it fawns, and allures;
but concerning sin committed, which lies on
, the conscience of believers, and tempts them
to deny both the free grace and love of God,
and the all-sufficiency of Christ's merits.
VII. VII. When they deny, that God is offended
ther is God h an $ sin of a justified person, however great,
offended
with any
%iv. of
theirs,
they again desire that to be understood in res-
peel of the most plenary reconciliation which
Christ has obtained, and which in justifica-
tion, is adjudged to believers. For thus they
teach: God is not offended without cause.
There is no cause of offence, except sin.
Christ bore and carried away all the sins of
believers, and the most just offence given to
God on their account: and not some part of
the offence only, but the whole of the offence
altogether. Therefore no part remains which
can lie upon believers. Unto them God says,
" fury is not in me." Isa. xxvii. 4.
VIII. VIII. With respect to the confession of sins,
fession is" tne i r opinion is this: That it is just, comely,
not necessa- a nd necessary, to the end that God may be
tain pardon, glorified, Jos. vit. 19. as the only Saviour of
miserable men; and that the necessity, digni-
ty, and efficacy of Christ's merits may be ac-
knowledged. Yet they deny that confession
of sins is the cause whereby remission is pro-
cured, or even the assurance of it. He who
is truty a believer, has as much foundation
for quietness of mind, concerning the remis-
[ V21 ]
sion of his sin before confession, [22,1 as CHAP.
after it. The only ground of assurance is the A
word of grace: " I even I am he who blotteth
out thy transgression for mine own sake."
The verity and the value of that word, once
pro iounced in justification, abideth for ever.
It belongs to faith to apprehend that word,
and to apply it to itself for assurance; not
to expecl: it by solemn confession, as a cer-
tain prerequisite. For confession itself, un-
less it proceed from the faith of this word,
cannot be acceptable to God.
IX. They acknowledge a sense of sin in or- jx. As
der to holy humiliation of mind, and sincere neither f a ,
sense of sifl,
penitence, to be a duty cj very imperf eel piety: norhumili-
but they contend that it arises much more ea» aiicn , o£
' . mind,
siiy, and to better purpose, from the faith of
pardon already obtained^ than from any other
source. For when Christ shews himself in
all the benignity of his most precious grace
to the sinful soul, and of his own accord, par-
dons so many and so grievous sins, it melts
much more easily and more purely into the
most copious tears of sincere penitence, than
when it has to struggle with unbelief and des-
pondency.
X. With respeB to daily prayers for the re- x Nor
mission of sins , they have taught as follows: daily pray-
An universal remission of sins is given in jus-
tification-, for which, as already given,
thanks should be returned to God. But re-
Nete [22.]
L 2
en
[ 128 ]
mission of sins sometimes signifies its mani-
festation to the conscience^ in the continual com-
munication of new favours, in the pleasures
of God's love, in beholding the light of his-
countenance, and in the shining of the soul
which arises from the rays of the Sun of
Righteousness, beaming forth, and bringing
healing. These are things which deserve ail
the ardour of daily prayers. Yet so, that we
believe we have them in Christ, together with
all spiritual benefits; and that out of his ful-
ness, and not for the sake of our prayers, we
shall receive them from God. Thus far I
have given an account of the brethren's judg-
ment, with as much fidelity^ accuracy and
m. I could.
[ ZS9 J
CHAPTER XIII.
Our judgment concerning these Paradoxes.
I. II. III. IV. V. VI. VII. It is true that in justification,
a sentence is pronounced to the believer concerning the
plenary expiation of all his sins without exception.
VIII. Calvin quoted. IX. And Charuock. X. XI.
XII. Objections answered. XIII. God does not see sin
in the justified so as to condemn them: but he sees it
with holy displeasure. XIV. And with the wrath not
indeed of a rigid judge, but of an angry father. XV.
Job, Heman, and others did not always set just bounds
to their complaints: but yet they complained not with-
out a cause. XVI. Sin does much hurt even to the jus-
tified. XVII. Chamier quoted. XVIII. Grief, peni-
tence, confession, and prayers to obtain the pardon of
new sins, are very necessary to the justified. XIX.
Yea, and to obtain the pardon of old sins, though for-
given long ago. XX. An answer to opposite argu-
ments. XXL We should abstain from expressions
which are liable to calumny.
NCHAF.
OW I may be allowed to subjoin my xni.
own: which, all uncomely words being ba- ^-^v*^
nished, shall flow in a gentle stream from the true that* in
clear fountain of scripture. And first indeed Justifica-
1 ' tion, a sen-
that is confessed among all the orthodox, tenceispro-
which we have now several times asserted, viz. 5??J e f. to
the believer
That our Lord Jesus Christ satisfied Divine concerning
justice to the full, for all the sins of all the e- ^j^JS
lec~t: who, inasmuch as they themselves were al | *" s sin *
. A ,. , . r . . without ex-
to exist, all tneir sins, as future,, were with- mention.
L 3
[ ISO ]
CHAP out any difference, present to God and
XiIL Christ: and so Christ dying, they were e-
quaily blotted out in one day: and in testi-
mony of full payment, the discharge was, in
a public and solemn manner, given him at
his resurrection.
ll \ II. Now, in justification, not some part,
but the whole right purchased by Christ is
adjudged to every believer: the whole of his
righteousness is imputed, to deliver them from
all condemnation, and to give them the sure
hope of eternal salvation. And consequent-
ly, not only past sins are pardoned, on that
condition, that if they mean to be saved, they
commit none afterward, or if they happen to
commit them, that they must be solicitous
concerning the new expiation of recent sins;
but the pardon of all sins, perfectly expiated
by the one sacrifice of Christ, is pronounced
to them: none remaining, or to remain,
which shall bring them into condemnation,
and deprive them of eternal life.
III.. For this is the promise of the covenant
of grace. " I will be merciful to their unright-
eousness, and their sins and their iniquities
will I remember no more " Heb. viii. 12. It
is the privilege of believers, (i That in Christ
they have redemption through his blood, the
forgiveness of sins, according to the riches
of his grace," Eph. i. 7. not of some only,
but of all without exception. « For Christ
by his own blood hath obtained eternal re-
demption," Hel>, ix< 12. That is its merit
tti.
IV.
[ ISi ]
and efficacy endureth for ever, and extends
as much to future sins, as to them that
past.
IV. If it were otherwise, none could re-
ceive solid comfort from justification. For
what doth it profit me to know that only the
sins which I have hitherto committed are par-
doned, while every moment I sin, and bring
new debt upon myself? Must not the soul
be equally solicitous, who is conscious to it-
self, that one sin, even the least, while not
pardoned, is sufficient to exclude it from hea-
ven ?
V. Now, upon what foundation is the be- v<
liever assured of the remission of past sins?
upon no other, surely, but that they were laid
upon Christ, borne by him, and taken away;
which is not true as to past sins only, but
also as to future. For, as I just "now hinted,
when Christ satisfied for them, they were all
equally future in respect of us who now live.
What reason then forbids, yea, what does not
enjoin, the believer to be persuaded, that sins
to come shall no more be imputed to him
unto condemnation, than the past, since Christ
by the same blood and death expiated the for-
mer, no less than the latter?
VI. Paul is very express with regard to VI
this matter, in the viiith. of Rom. " There is
no condemnation, (says he, no, not any) to
them who are in Christ Jesus." No sin at
all, which shall bring them into condemnation.
Believers may be sacredly secure, even as to
[ 132 3
the future: " For he who spared not his own
Son, but delivered him up for us all, how shall
he not with him also freely give us all things ?"
When he says all things, surely he does not ex-
cept the pardon of sins which we shall daily
commit. For thus he goes on, « Who shall lay
anything to the charge of God's elecl:? It i$
God who justifieth," who absolves from every
sin: " Who is he that condemneth? It is Christ
who died," and by dying satisfied fully for
all sins, having torn the hand-writing on the
cross: " yea, rather who is risen again," hav-
ing received from the Father the discharge
of the satisfaction which he made: which is
of service not only to him, that he may not
again be arrested, but also to the debtors, for
whom, he as a Surety satisfied: ft Who is
even at the right hand of God;" whither
he could not have come, unless he had first
u purged our sins by himself," Heb. i. 3. and
after that " by one offering he had perfected
for ever them that are sanctified," Heb. x.
12 — 14. « Who also maketh intercession
for us," demanding, according to covenant,
that the right he purchased for us be also
thoroughly applied. " Who shall separate
us from the love of Christ?" By bringing us
into such a sin, whereby we may fall from
his love. For no other way can be imagined,
whereby either man, or angel, or even any
ether creature, can separate us from the love
of Christ, but by the instrumentality of
sin.
I
[ 133 ]
VII. Since these things- are so, it should CHAP.
not he reckoned a paradox, but is most *evi-
dently a true assertion, that in justification,
that sentence is pronounced to the believer,
whereby he is assured that satisfaction was
made for all his sins past, present, and to
come, without exception: that none remains,
whether already committed, or to be commit-
ted afterwards, which shall ever bring him
into condemnation. I cannot sufficiently ad-
mire that there should be found a reformed
French Divine, who imputes this opinion,
as remote from the sentiments of our church-
es, to a few Divines perhaps in Holland, who
have been suddenly seized with an unreason-
able desire after singular opinions,
VIII. From which odium even Calvin alone , VII|! '
ought to acquit them, whose memorable words quoted.
on this subject are found, Inst. lib. iii. chap. xi.
seel. 11. " Because it is more than sufficient-
ly known by experience, that the remainders
of sin continue always in the just, they must
needs be far otherwise justified than reform-
ed to newness of life. For this last, God so
begins in his eAeCk, and advances gradually
and sometimes slowly in it through the whole
course of life, that they may always be afraid,
lest they fall into condemnation, at his tri-
bunal. But he justifies them, not in part,
but that they may appear boldly in heaven,
as clothed with Christ's purity. For no por-
tion of righteousness could pacify our con-
sciences, till they be satisfied that we please-
[ 134 ]
God, because we are unexceptioaably just be-
fore him. Hence it follows, that the doctrine
of justification is perverted and utterly over-
thrown, when doubting is cast into souls,
the assurance of salvation shaken, and free
and undaunted prayer retarded: yea, when
rest and tranquillity, with spiritual joy, is not
established." See what follows, and it will
appear that Calvin useth almost the same ar-
guments with us.
IX And ^* ®^ innumerable others, to Calvin I
Charnock. choose to add Charnock, a Divine of recent
memory in England, who in his meditations
on Psal. xxxii. in the supplement to his
works, p. 107. speaks thus, " Christ was
made sin for us, that he might take away all
sin. Truly it would have been an imperfect
satisfaction, if he had paid the interest, and
not the principal : or the principal, and not
the interest. There is no condemnation at
all to them who are in Christ Jesus. There-
fore no guilt, or cause of damnation left*
Otherwise Paul's challenge had been foolish,
which God forbid, whereby he challenges
the whole creation to lay any crime to the
charge of God's eleclij if even the least sin
had remained unremitted, upon which, either
the justice of God, or the severity of the law,
or the acuteness of conscience, or the malice
of the devil himself, could have drawn up a
charge. Since Christ came into the world
for this purpose, that he might destroy the
forks' of the devil, by which that wicked
[ 135 ]
spirit had acquired a certain power over men, chap.
not any one sin indeed of the believer remained, for XIII.
which he did not so satisfy, that on that ac-
count the devil could claim the least right over
a believer." Now, let that author, otherwise
very celebrated, go, and contrary to all reason,
mark as a parcx'ox, a sentiment so much re-
ceived and so clear, that nothing occurs more
frequently among the reformed writers of
every nation.
. "5f Ohm
X. I hear him declaiming, that it is con- . e(Sti ' ons J^
trary to all reason, and unworthy of God, swered.
to pardon before hand sins not yet commit-
ted. But I wish that very wise man would
tell me, why it is less contrary to reason, and
less unworthy of Christ, to satisfy before Hand
for debts, not yet contracted ? But, says he,
" No father, no king, no prince, ever came to
such a degree of absurdity, that while he par-
dons past sins, he should also forgive those
which were to be perpetrated in time to come."
I would not deny this. But who is so blind
in matters of divinity, as not to see the evi-
dent reason of the difference? When a father
or a prince forgives a crime, he does it from
mere favour, without any satisfaction of any
surety, who suffers the punishment due to
all the crimes of the delinquent, whether past
or future. But when God pardons pasts
sins to one believing in Christ, and applying
to himself all his merits, in order to certain
and complete salvation, he intimates at the
same time, that future sins shall not be im-
c m i
pated to him unto condemnation: because
both rest upon the consideration of the ran-
som paid by Christ as well for future sins,
as for past. [23.]
XI. XL He urges: " There is no forgiveness of
sins, except after repentance." Now, repent-
ance is thafc after-thought and ufler-care which
follows the commission of sins. I answer,
that this general forgiveness of all sins where-
of we speak, is also preceded by the believer's
universal sorrow, shame, and humiliation, not
only on account of sins actually committed,
but also because of rhat inherent perverseness
of his nature with which he must perpetually
struggle, and from whence he foresees that
many sins will proceed in time to come: this
universal sorrow answers, in a certain propor-
tion, to that universal justification.
XII. XII. But if the justified person- happen to
bring himself again under the guilt of some
atrocious sin, I believe that such is the order
of God's clemency, that he does not specially
apply that general sentence to the forgiveness
of this particular sin, nor does he intimate
it to the accusing, the upbraiding, and con-
vincing conscience, in order to consolation,
joy, and re -admittance into fatherly familiarity,
"unless after a serious and suitable repentance
for that sin: of which more immediately.
Anthony Tuckney, once Regius Professor
of Divinity in the college of Cambridge, has
Note [23.]
'37 *
m a learned and juidicious manner, handled CHA?
this controversy in his Prelections, Quest. 13. xiii.
page 118, &c. where he at once studies both ^^^^
truth and peace, as we also attempt; and shows
that this problem, may, in a different sense,
be either affirmed, or denied, without the
least injury to truth.
XIII. But neither can it be denied, that Xlir.
God does not see sin in the justified, since ^st^L
that is so often expressly asserted in scripture, in thejus-
But it must be well understood, he does not £ fi ^/^
so see it, that he purposes, on its account, to them: but
condemn them. For in this sense, he is said l^hholy
" to cover their sins, to cast them behind his dis P leasure «
back, yea, to cast them into the depths of
the sea, that they may never come into his
sight." Charnock's elegant observation on
Psal. xxxii. in the supplement to his works,
p. 102, deserves its place and its praises »
here. « A crossed book will not stand
good in law. Because the crossing of the
book implies the payment of the debt. Such
a debt may perhaps be read; it cannot be
demanded. Nothing hinders, but that God
may read pardoned sins in the book of his
r omniscience: but he will never charge them
at the bar of his psrice." God cloth not al-
together forget sin : for nothing slips cut of
his knowledge or memory. His not remem-
bring sins, is an a£t of his will, rather than
of his understanding. That forgetfulness is
not natural,.-but legal. God is not ignorant
of the fa£$ but he removes the punishment,
M
C 138 ]
CHAP, and the fear of punishment; by laying aside
Xiu. t ^ s memory of his wrath, not of his know-
ledge. He remembers as a father, to chas-
tise: not as a judge, to condemn. Though
sin be not imputed, yet it is inherent. Its
being is not taken away, but its power is de-
throned. It is taken away, not as to the spot,
but as to the gullj:." Excellently: for surely
God sees the sins of believers : he beholds
them as a stain, wherewith the soul is defiled;
as blemishes, wherewith a fair face is dis-
figured; as filthiness, wherewith the beauti-
ful robe of holiness is polluted; as a leprosy,
wherewith the whole man is infe£ted; which
David confessed when he desired to be purg-
ed with hysop. And he sees them with re-
markable displeasure. For he is not a God
who hath pleasure in iniquity ; no, not in that
of those who are his own.
y lY XIV. He sees it also with anger and wrath,
And with not the wrath of a rigid and a condemning
not indeed J lK -S e > kut °^ a no ty anc * an an g rv father.
ofarioid So he was angry with Aaron and Moses,
judge, but ill i r^ J
ofanano-ry though otherwise a pardoning God; angry
father. with Miriam, as if a father had disdainfully
spit on the face of a disobedient daughter;
angry with the church of his elect, which,
with a patient mind, composed herself to bear
the indignation of her heavenly Father, Mic.
vii. 9. His indignation rising sometimes to
such a degree, that he not only hides his plea-
sant face from them, stands afar, and does
not hear them when crying, but also smokes
[ 139 -}
against their prayers, the billows of&is wrath chap
passing over them-, yea, he seems to d
xn I.
as his enemies, writes bitter things against
them, puts their- feet in the stocks, sets a print
upon their heels, the arrows of the Almighty
are lodged in them, the poison whereof drinks
up their spirit, and the terrors of God set
themselves as in array against them. « For all
these are the very words of scripture ; see
Isa, viii. 17. Ps-al, x. I. xxx. 8. xxii. ?>l
Ixxxviii. 16, 07. Job. xiiil 14. vi. 4-.- The
famous Tuckney, elegantly observes in the
place lately quoted, « that, notwithstanding
that previous remission or justification, fol-
lowing sins, bring on particular guilt, in itself
deserving eternal wrath, and so overwhelm-
ing i he justified man, that it stirs up the fa-
therly anger of God against him : and makes
him though, not a son of wrath t yet a son un-
der wrath" xv>
XV. I confess indeed, that Job, Heman, job, He-
and other holy men, did not always set oro- m ^ n ,. ,
1 ■ J i others did
per bounds to their complaints : none, how- not always
ever, will affirm this to me, that thev had no f et Ju f
5 . bounds to
cause at all for such great complaints, at leastther.com-
their complaining was not rebellion. Arid yettHey'dfci
though it be disagreeable to examine theitp ot com *
several expressions, and to weigh them in the out CliUSC .
balance of the most accurate perfection, yet
they all show under what vehement indigna-
tion of their heavenly Father, the justified
themselves may sometimes fall.
M 2
XVII.
Chamier
etioted.
* [ HO 3
XVI. So far is it from being true, that sins
do them no harm. For, besides that on their
account, they deserve to be in all respe£ts lor-
saken of God, and disinherited; in the very
oih e a£r, they disturb peace of conscience, take
tified. a way the boldness and the full persuasion of faith,"
lessen the joy of salvation, grieve the Spirit
of grace, hurt the spiritual life, greatly dimi-
nish the habits of Christian virtues, as to the
facility and promptitude of a£xing, and some-
times bring on a vehement swooning of the
soul, which would choke the very principle
of spiritual life, unless the guilt being remov-
ed by the blood of Christ, his quickening Spi-
rit graciously repelled their deadly influence.
As I am not averse to inculcate that there
are no sins of the justified which can bring,
them into condemnation, so I would wish,
with no less seriousness to put the justified
in mind, that the power of sin is^pestilential,
which they themselves will sometimes find ;
not indeed unto death, but to sickness, nigh
unto death, ?,nd to torments similar to those
which arise from the breaking of the bones.
XVI L Coamier against the calumnies of
Bellarmine thus explains the opinion of the
orthodox church, Fanstrat, vol. iii. book xv*
chap, ii, sect. 12. " We say that all sins hurt,
even these which are forgiven, yea, that they
are not forgiven, except they hurt. They do
not indeed prevent the obtaining of salvation;
as blasphemy, lying, and adultery did not
cause, that Paul, Peter, and David should be
C 1*1 ]
damned: because forgiveness intervened.
But to say that they do no hurt, is madness.
For there is no evil which does not hurt: be-
cause it would not be evil, if it did not hurt.
But sin, even when forgiven, is an evil; and
it would not be forgiven, except it were evil:
therefore, sin is hurtful, even when forgiven.
This Paul knew: that Paul, who, according
to the papists themselves, was assured of the
forgiveness of his sins; at least he himself
professed so. " But I obtained mercy," says
he, yet he cried out, " O wretched man that
I am, who shall deliver me from this body of
death?" Could he be wretched, if sin did him
no harm ?"
XVIII. Neither indeed is it true, that the XVIII. _
justified have no need of grief, repentance, tence'con-
confession, and prayers, in order to obtain the fesslon > and
4 T)T3 v 6rS tO
pardon of sins, which are of daily infirmity^ obtain the
as Tertullian speaks; or also, of atrocious parc ^ . n
r ^ new sirs, are
crimes, if they are committed. For though I as- very necej-
serted above, that all sins are pardoned at once, f ary .j° th&
in the first justification; yet that general pardon
contains its more special periods and degrees.
Hence it is, that that universal sentence is ap-
plied to particular cases by the Spirit of God
himself, without which the mind, conscious
of recent guilt, is in a storm: hence it also is,
that the heavenly Father sometimes remeves
the heavy rod of correction; and laying aside
his indignation, re-ad mits the confessing sin-
ner into familiar fellowship. These things are
every where in script ure called the remission
M3
[ m i
of sins; which all scripture, together with the
perpetual experience of believers, teach not
to be attainable, except in the way of repent-
ance, confession, and frequent prayer.
XIX. XIX. Yea, I would wish this also to be
obtain the considered, that pious men, and such as in
pardon of the exercises of their devotion, were under the
though for- singular direction of the Spirit, have sought
given long the forgiveness, not of recent sins only, but
ago.
have also, by repeated confession, put God and
themselves in remembrance of their oldest
sins, committed in their childhood, that what
sins they had believed, and experienced to b&
pardoned of old, these they may now again
perceive to be truly forgiven them, by the re-
newed tokens of the Divine favour. Which
is excellently observed by Calvin, Instit. Book
iii. chap. xx. sect. 19. where quoting Da-
vid's prayer, in which he asks, that God
would, not remember the sins of his youth,,
Psal. xxv. 7. he thus goes on: " Where
we also see, that it is not enough, that every
day we call ourselves to account for recent
sins, unless they which might seem to have
been long ago forgotten, return to our me-
mory. For the same prophet having else-
where confessed one grievous offence, returns,
on this occasion, even to his mother's womb,
wherein he had long ago contracted the in-
fection: not that he might extenuate his guilt
from the depravity of nature, but that heap-.
ing up all the sins of his life, he might find
God the more easy to be intreated, by how
[ 1*3 ]
, CHAF.
mucn he was severer m condemning him- xni.
XX, I know that there is a certain humi- XX ' An
answer to
liation and melting of heart into the sweetest opposite ar«
tears of repentance, arising from a sense of guments *
Divine love. But 1 know also, that there is
a humiliation and a melting, which are pre-
vious to that sense. I know that none of
these is to be reckoned among meritorious
causes or conditions-, or, as if by their own
powers they obtain remission. But on that
the controversy does not turn. It is not suf-
ficient, that God pre-requires them in man,
yet not without his grace, previous to the
grant of further grace: I know that they can-
not please God, except they proceed from
faith. But I know this also, that something
may be of faith, which is not from the assur-
ance and sense of pardon already obtained.
He also a£fcs from faith, who, believing that
there is the fullest remission of sins in the sa-
tisfaction and merits of Christ, betakes him-
self thither, that he likewise may obtain to his
own salvation, what he hath learned from the
gospel, is promised to all believers. In fine,
I know that the word of the gospel is the
surest foundation of our certainty of the re-
mission of sins. But I know this also, that
sincere penitence is to us a certain evidence,
that that word of grace pertains to us.. For
none knows this, buthe who repents of his sins. -
XXI. I conclude this chapter with the XXI w&
warmest wishes, that these detestable words shouId ab -~
stain from
[ U4< ]
may henceforth be banished; and that it may
never be heard from the mouth of any Reform-
expressions ec * Divine, to the dishonour and reproach of
which are our rnost holy religion: That sin does no,
liable to ca- ' . ■ J , ,. , . .
lumny. manner or hurt to believers, and that a be-
liever, immediately after committing the most
atrocious crime, is as much assured of par-^
don', as he can be after the deepest humilia-
tion.
[ 145 3
CHAPTER XIV.
Concerning the Covenant of Grace.
I. Questions concerning the covenant of grace. II. — IX,
A method of reconciliation attempted. X. Chamier's
sentiments;
L ! SEE the folio whip- things controverted CHAP,
XIV
concerning the covenant of grace. I. Whe- v ^^
ther it consists "entirely in that eternal compact \ m Ques-
betiveen^the Father and the Son> as ike represent- tions con-
cerning" the'
attve head of all the elecl } whereby the Son un- covenant of
dertook, according to the will of the Father, grace "
to do all things worthy of the Divine perfec-
tions, that the elect might obtain salvation in
a manner becoming God: or whether there
must also be acknowledged a certain compatl
between God and the elect, concerning the man-
lier whereby they may actually become par-
takers of the salvation purchased by Christ.
2. "Whether Christ so took upon himself all the
conditions of the covenant of grace, that no
cmdition at all is required, or can be requir-
ed of the elect, to be performed by the grace
of God, through the merit of Christ, prior to
the actual possession of salvation.
■ II. I find so many things here, in which TT
II. A
the brethren agree, that provided party zeal, method oF
and the obstinacy of defending what has once r . econc
J ° ' non at-
jbeen said, were laid aside, I would hope that tempted.
III.
IV.
[ U6 ]
CHAP. little controversy would remain concerning
^ IV ^ the subje& itself.
III. If I am not mistaken, both parties a-
gree in this, That they acknowledge the won-
derful compact between ihe Father and the
Son, concerning procuring the salvation of
the elecl, wherein the Son represented them
all, being to do these things for them, which
otherwise it was incumbent on them to do.
IV. Nay, I also trust impartial judges will
grant me, that they acknowledge there is a
certain federal transaction between God and
the elect, concerning the manner wherein
they are to please God, and to enjoy happi-
ness: though perhaps they will not yet ac-
knowledge that it should be comprehended in.
the definition of the covenant of grace. For
such a federal transaction is so often, and so
expressly taught in scripture, that it would
not seem it can be called in question. Such
a covenant God made with Abraham and with
his seed, Gen. fcvii. Where having first said
that he is God all-sufficient, he requires that
he walk continually before him, and be per-
fect. Again, he promises, " that he will be
a God to him and to his seed after him:" but
he also requires, that he keep his covenant,
for the confirmation of which he gives him
the sign of circumcision, as a seal of the right-
eousness of faith. What solemn federal trans-
actions between the Israelites and God, are
often on record: which indeed I do not deny,
[ 147 ]
may be called national: yet it is so far from chap.
being true that they contained any thing op- XIV *
posite to the genius of the covenant of grace;
that, on the contrary, they implied, and sup-
posed that covenant, at least in respect of the
e!e£i-, of whom it is said, Fsal. 1. 5. " Ga-
ther me my favourites, who have made a co-
venant with me upon a sacrifice." And Psah
ciii. IT, 18. <« The mercy of the Lord is to-
ward such as keep his covenant." Isa. xxiv.
5. «< They make void the everlasting cove r
nant." And Jer. 1. 5. " They shall join them-
selves to the Lord in a perpetual covenant,
which shall not be forgotten." I omit a
great many other things of the like nature;
which I do not now choose warmly to urge.
Only, I contend at present, that they evince
in general, that besides the eternal covenant
between the Father and the Son, there is a
certain covenant made in time, betwixt God
and the elecT [2*.] ,
V. It is also confessed, that the true con- y a
dition of the covenant of grace, and proper-
ly so called, whereby it is chiefly distinguish-
ed from the covenant of works, is this, That
ail that righteousness, upon which the right
to life is entirely founded, be performed hy
the Mediator and Surety of the covenant.
From whence it follows, that this righteous-
ness of the Surety being admitted, no condi-
tion, properly so called, can be required of
Note [24.'!
[ 148 ]
CHAP, the ele£t, whereby they may acquire freedom
XIV " from punishment, or a right to life.
VIj VI. Nay, also, all grant this, that the apostle
often designs the covenant of grace under the
name of a Testament. Now the testament
is the unchangeable will of God, suspended
on no condition : which, having all its strength
from the death of the Testator, cannot be
suspended on any condition to be performed
by man: especially, since; in the same testa-
ment God hath provided no less concerning
the faith and holiness of the heirs, than con-
cerning salvation itself. Hence it is that the
form of the covenant consists sometimes of
mere promises, Jer. xxxi. 33. and xxxii. 38,
39, 40. [25.]
VII. VII. Neither is it controverted, that these
very things, which in a certain respect are
called conditions by some, belong in another,
to the benefits of the covenant. For in the
same covenant, God promises repentance,
faith, the beginning, progress, and uninter-
rupted continuation of the, new life, no less
than its blessed consummation: as appears
from Jeremiah's prophecies just now quoted.
VIII. VIII. It is also certain, that in the greatest
wisdom and holiness, God has so appointed,
that none should obtain salvation except in
the way of faith and sancYification, and has
arranged his promises in that order, that the
further and .more perfect good should pertain
Note [25.]
C i* 1
to none, but to him who should already be CHAP,
partaker of the antecedent promises. For it <^,
is impossible that any should please God with-
out faith, or see him without holiness.
IX. In fine, it cannot be denied, that scrip- IX.
ture sometimes exhibits the form of the cove-
nant of grace in a conditional style: Rom. x.
8, 9. " This is the word of faith which we
preach : ' If thou shalt confess with thy mouth
the Lord Jesus, and shalt believe in thine
heart that God raised him from the dead, thou
•shalt be saved." John xiii. 17. " If ye know
these things, happy shall ye be if ye do them."
Again, xiv. 23. * If any man love me, he will
keep my word, and my Father will love him,
and we will come to him, and make our abode
with him;" and so often elsewhere-, and in
this sense some condition is to be admitted in
the covenant of grace; inasmuch as it signi-
fies a duty according to the will of God, to
be performed by man, in a manner agreeable
to the nature of that covenant, before he en-
ter upon the possession of consummate sal-
vation. If in all these things there be an a-
greement, as I hope there will; strange, bre-
thren, what is it concerning which you con-
tend on this head ?
X. In place of a supplement, I choose to x. Cha.
subjoin the most excellent Chamier's opinion mier ' s sen "
i • r i • , , , , timents,
pn this controversy, or which let the learned
judge. Disputing in his Panstrat. vol. iii.
book xv. chap. iii. against Bellarmine, he
teaches that the true and determinate d-iffer-
N
C 150 3
ence between the law of works and that of
faith, is the condition of works and of faith;
that is, that the law of works proposes salva-
tion, upon condition of performing the law.
But the law of faith proposes it, upon condi-
tion only of believing in Christ. Lest, how-
ever he should leave any thing unexplained,
he observes, that conditions in contracts are
of two kinds; some of which may be called
antecedent, others consequent. He calls these
antecedent, which give rise to the contract,
according to the maxim, I give > that thou may-
est give, as when one sells a field for a certain
sum of money. But the consequent condi-
tions are added to the antecedent, as follow-
ing from them: which indeed are mutual be-
tween the parties, but oblige the one only:
so that the other is bound to do no more on
their account: As if one having given or sold
a plot of ground, should assign an annuity to
be laid out upon the poor. Now conditions
of that kind, when not performed, usually
disannul the contracl:: and yet they do not
constitute it. Nay, there would be no an-
nuity, except the sale were already full and-
complete. This distinction that very learned
divine applies to the present purpose, in the
following manner: The law of works requires
the fulfilling of the law as an antecedent con-
dition, without which, not only no man can
enter upon the possession of eternal life, but
cannot so much as have a right to it. But thi
law of faith docs not admit of works as a con-
[ 151 ]
dition in this sense, but only in the other: viz. chap.
that by virtue of the life already given through XEV -
faith, works are necessary, so that he who
rshows no works, falls from every right which
he had, or rather seemed to have, on account
of his external vocation-, although otherwise,
works are not the causes of the life to be given.
Thus far Chamier: compare Tuckney in his
Theological Prelections, p. 233.
M
c m ]
CHAPTER XV.
Paradoxical assertions concerning the uti-
lity of Holiness.
I. Five paradoxical assertions. IT, Dreadful in their very
sound. JIT. But to ae softened from the intention of
their authors, and by V-tnore convenient explication.
3 V. In what sense it may be said, that good works con-
tribute nothing to the possession of salvation, and arc
not the way to the kingdom. V. That it is unlawful to
do any thing with an intention to promote our own sal-
vation. VI. That no good is acquired, nor evil avoided,
by doing welL VII. That practical godliness is not a
sufficient evidence of a state of grace. VTII. That the
best works of believers are nothing but filthiness and
dung.
I. VV ITH respect to the utility ef holi-
ness and good works, I find the following things
J; d ^T c e al disputed-, Whether it be justly said, 1. That
assertions, good works are of no profit to us, in order
to the possession of salvation} so, that though
thev are acknowledged not to be the cause of
reigning, they cannot be reckoned even the
way to the kingdom : that whatever good we
do, we do it not for ourselves, but for Christ :
that nothing is to be done that we may live, but
because we do live, 2. That it is unlawful to
do any good with the intention, that by doing
it we may promote our own salvation, 3. That
there is no duty of virtue or holiness, however
perfectly performed, whereby we can gam
C 153 ]
even the least good to ourselves, either in this
life, or in that which is to come. For that
no evii or hurt can be avoided by so doing,
neither can peace of conscience, nor joy in
the Holy Ghost, nor assurance of the remis-
sion of sins, nor consolation be promoted in
this way. 4. That the exercise of holiness
and good works is not to be reckoned a proper,
and even a sufficient evidence and argument,
that we are in a state of grace, and in the cer-
tain expectation of glory. 5. That even
the sincere holiness of believers, proceeding
from the Spirit of grace, is in its exercise,
filihiness and dung before God; and that con-
sequently he who studies holiness with all
the diligence he can, is not a ivhit more pleas-
ing and acceptable to God, than if he neglecl-
ed it, or indulged himself in vice.
II. Truly these things are so unusual in I?
the very sound of the words, and so unexpeet- Dreadful in
ed from the mouth of a Christian, much less s ^ l,,Jf
from his who is reputed a teacher of evange-
lical holiness, and professes and exercises it
in piety of life, that they cannot but strike
horror into the hearers, and fill their minds
with strong prejudices against the teacher
and the doctrine. But it must also be con-
fessed, that that horror will be not a little
diminished, when we hear the learned man
himself, and those who are on his side, ex-
plaining their mind more at large. Which
indeed is veiy necessary to the decision of
N 3
[ 154 ]
the controversy. Let us therefore now at-
tend them.
III. They teach in general, that it is so far
from being possible to separate holiness and
ened by the good works from salvation, that they are a
intention of
their au- P art °* the salvation purchased ior us by
thors, by Christ; for we are created in him unto
a more con-
venient ex- good works. They add, that the ends of
plication, good works are very remarkable: namely, the
manifestation of our obedience and subjec-
tion -, the promoting of the glory of the grace
of God, in this that we endeavour to be use-
ful to others-, the edification of our neigh-
bour; the gathering of ourselves together un-
to Christ Jesus, who hath promised that he
will be found in them. Besides, they put us
in mind, that in all these assertions, the only
end they propose is, that the glory of free justi-
fication may remain entire to God and Christ,
and that no justifying virtue may be attribut-
ed to our works of whatsoever kind,
what "sense ^* Having premised these general obser-
it may be vations, they explain the several assertions
said that ( • . . , rnt • L
"ood work* mucn iri t 3 manner - *• -»• here is no be-
contribute liever under heaven, to whom it is given to
the posses- ascend the celestial heights, until he has in
■sion of sal- his generation served the purpose of God,
vation, and - . . «...-.
are not the None believes in Christ and receives him by
wny to the f^th who is not after that reception creat-
ed in him to good works, that he may walk
in them, Mean while, Christ is the only
way to life-, the practice of godliness is the
, necessary labour and occupation of those who
V. Tha
[ 155 ]
walk in this way. Further, we do no good
for ourselves, since all things requisite to sal-
vation, were abundantly performed for us by
Christ; who alone died for all, "that they who
live, should not henceforth live unto them-
selves, but to him who died for them, and
rose again," 2 Cor. v. 15. The tenor of the
legal covenant is, " Do this, and thou shalt
live." But the doctrine of grace is, Christ
hath quickened thee, therefore do thou live
in the life of the Son of God, and testify it
by a holy activity.
V. 2dly, God hath blessed us with every j t ;* U nla\v»
spiritual blessing in heavenly places, in Christ : fult0 do
... . , . P anv thing
neither is tnere a more certain assurance or w ; t h an in-
salvation to be found elsewhere than in Christ, tentl0n to
promote
who finished it most perfectly for us. If cur own
therefore we seek to finish it for ourselves, s " vatlonx
what do we else but that which is already done,
labouring in vain? Besides the generous spi-
rit of true Christianity is far from all merce-
nary meanness. Neither does it teach thus ; I
will carefully addicl: myself to the exercise
of good works, that I may gain the eternal re-
ward; but rather in~this manner, the lines
have fallen unto me in pleasant places, I have
a goodly heritage, goodness and mercy shall
follow me all my days ; and because Christ
has provided so abundantly for me, hence
contented with so great opulence, and seek-
ing nothing further by my own works, I will
glorify him in my body and my spirit, and
serve my generation to the glory of his grace.
[ 156 ]
CHAP VI. Sdly, Our duties, even the best and
XA * the most excellent, have no efficacy of them-
VI That 8< ^ VeS t0 ^° US an y g°°d: All efficacy de-
no good is pends upon the blessing of God in Christ,
norevila- Therefore it must be inculcated that we can
voided, by ward off no evil by our prayers, or any other
doing well. . c 1. / . A ; . ' ,
exercises ot religion; lest, as is generally the
case, we attribute unto them any power to
reconcile us to God, which lies in the satis-
faction of Christ alone. In fine, what do
our works avail to peace of conscience and
joy in Christ? Which, if we attend to their
imperfection, and the pollution wherewith
they are defiled, proclaim nothing but war:
the blood of Christ only proclaimeth peace,
which you seek in vain elsewhere. He is
VIL our peace.
That prac- VII. 4-thfy, The principal evidences where-
ness i«°not by lt appears that we are in Christ, are reckon-
a sufficient ec j Dv manv to be these: universal obedience,
evidence of . J . '
a state of sincerity ot heart, and love towards the
grace. brethren. But though these in their own kind,
and within their own .sphere, are of remarkable
use to this purpose, yet because they are
weakened by the flesh, they are scarcely suf-
ficient to give solid assurance to the soul.
For there is no man, provided he attend to
himself, but will easily find that they are all
subject to so great blemishes, that the soul,
solicitous concerning its own salvation, has
a difficulty to satisfy itself in discerning these
marks. The Spirit of the Lord must first
reveal his grace to our spirit, and endue us
[ 157 J
with faith, whereby we may receive that tes-
timony of the Divine Spirit; that content with
it, we may quiet our heart, before any duty
of holiness can give evidence of a matter of
such importance. But after the testimony of
the Divine Spirit, received by faith, hath pro-
duced assurance in the soul, then the gifts of
the Divine Spirit, together with the Spirit of
the Lord, and the heart of the believer, bear
witness.
VIII. 5thly, When Paul testifies, Phil. iii. VITL
8. u that he counts all things but loss and best \v0rk3
dung-, for the excellency of the knowledge of of believ . er3
'.,',-.' are nothing
Christ Jesus, and that he might gain Christ;" but fiithU
by these words he excludes, as to justification ^ s and
before God, all works, whether previous to
faith, or following it, as is excellently observ-
ed by Beza. For the elucidation of which
point, it is proper to make the following re-
marks. 1. The graces of the sanctifying Spi-
vit flow clear and pure from their fountain. 2.
But running through the channels of our
hearts, infected with corruption, from their
filth, they contract unclean ness, 3. And
hence it is that all our best duties and exer-
cises are polluted. 4. And consequently they
- cannot be reckoned for our righteousness be-
fore God's tribunal. 5. There, is therefore
no reason why we should glory in duties well
performed, or on their account commend our-
selves to God; but that rather being covered
with shame, we should implore pardon. 6.
Whatever proceeds from us, compared with
XV.
C 258 j
CHAP, the most immaculate holiness of God, and in
respedt of the imperfection cleaving to it, a-
rising from a mixture of sin dwelling in us,
causes that the duties performed by us, if con-
sidered in themselves, are nothing but dung*
7. Nevertheless by faith in Christ all the fil-
thiness of our sins is washed away by him,
who presents to God these duties cleansed by
his blood alone, and makes them pleasing and
acceptable to him: which he does not, ex-
cept we entirely renounce ourselves and our
own righteousness, and count it all but loss and
dung. S. In fine, since we ourselves, and
the spiritual sacrifices which we offer unto
God, are not acceptable to him but by Jesus
Christ, 1 Pet. ii. 5. it is unlawful to pre-
sume go mudh upon our own holiness, how-
ever great, as to ask that on its account, con-
sidered in itself, and separately from Christ,
we may please God.
C 159 ]
CHAPTER XVI.
The doclrine of Scripture concerning the
utility of Holiness.
I. The interest of religion is ill consulted by such rugged
phrases. II. In the matter itself somethings are to be
approved, others not. III. Scripture teaches that some-
thing must be done that we may be saved. IV. That
holiness is the way to life. V. That it is not inconsistent
that we live to Christ, and consult our own advantage.
VI. That we must do good because we live, and that
we may live. VII. That it is good and holy, that in the
study of good works we have a regard also to our own
salvation. VIII. Provided that love to ourselves be
properly subordinate to the love of God. IX. That
godliness is profitable to all things. X. That by it im-
pending calamities are avoided, and peace of conscience,
and joy promoted. XI. Some seem unjustly to deny
that san6tincation is an evidence of justification. XII.
The Spirit indeed beareth witness that we are the sons
of God. XIII. But together with our spirit; which he
excites to discern the gifts of grace that are in us. XIV.
Assurance of election arises from a consciousness of
." Christian virtues. XV. By them it is demonstrated
whether one be in the faith and in Christ. XVI. XVIL
The very arguments of those who think otherwise, lead
the same way. XVIII. The assurance resulting from
the testimony of the Divine Spirit compared with that
which arises from a view of the evidences of grace.
XIX. The holiness of believers, though imperfect, is
pleasing to God for Christ's sake. XX. Nay also, in-
asmuch as it it is true holiness, for its own sake. XXI.
Whence it is, that by how much one is more holy, by
so much he is the more acceptable to God. Charnock
quoted.
I 160 ]
CHAP. TV/I"
XVI. I. jLVAUCH after this manner the learned
The
men explain their mind, which appears with
interest of quite another face when the hideous vizard
religion is Q f ^ most ru&ped phrases is torn off. Truly
ill consulted , . .
by such I cannot sufficiently admire why the learned
r j^ men took a pleasure so to express themselves,
that nothing but stones seemed to speak; the
ruggedness of which piled up in one, well
nigh broke the brains of all the hearers. By
such a conduct they very badly consulted not
only their own character, but also the whole
of the reformed" religion j which very impru-
dently, and without any other probable cause',
is exposed to the cavils and calumnies of ad-
versaries. Not very long ago, Anthony Ar-
nauld, the celebrated patriarch of the Jansen-
ists, attempted to throw an odium on the doc-
trine of the reformed churches, as hostile to
piety and good works; namely, lest he should
by any means be thought to be on Calvin's
side. Hence he took for a pretext some of
the most innocent expressions of our divines,
which by the most unjust interpretation he
wrested to a wrong purpose. What would he
not have done, if these unusual phrases, and
such as are similar to them, had come under.
his review; and if he had known that their
authors were teachers in the reformed church?
and I am afraid truly, lest he may have done
it, at least in part. See Jurieu Justificat de la
Morale, book iii. chap. ii. What an unhappy
thing is it, so to speak, and that of determin-
[ 161 ]
ed purpose, that immediately you need a tedi-
ous explication before simple and candid hear-
ers, and an apology before the less favourable
and the suspicious? Since perspicuity is the
chief ornament of speech, what hindered, but
that omitting all these turnings and wind-
ings in obscurity, you spoke clearly from the
very beginning, what you might hope would
immediately approve itself to the conscience
of pious men? But let these things suffice at
present, as to the harshness of phrases.
II. In the matter itself, there is that I ap- IT ' T " the
i matter it-
prove, and what I disapprove. I approve in- self, some
deed, of the scope of all this dodrine; which £jtfip
has this for its object, that men may be cal- proved, o-
t i rr r 11 . , . thers not.
led otr trom all presumption upon their own
righteousness, and trained up to the exercise
of generous piety, which flows from the pure
fountain of Divine Jove. But I do not equal-
ly approve, that it seems at least in a great
degree, to take from good works all that fruit
and utility, so frequently assigned them in
.scripture. Free justification is so to be con-
sulted, that nothing be derogated from the
.benefit of san&ificatkm. And as the oracles
of the Divine Spirit which speak of the form-
er, are to be explained according to their ut-
most emphasis, lest the merits of Christ a-
■. lone be any how diminished; so those which
treat of the latter, are not to be extenuated
i by unnatural interpretations. We must accu-
rately distinguish between a right to life, and
"he possession of life. The former must so
o
r 162 ]
be assigned to the obedience of Christ, that
all the value of our holiness may be entirely
excluded. But certainly our works, or ra-
ther these, which the Spirit of Christ worketh
in us, and by us, contribute something to the
latter. And here again, that excessive rigidi-
ty of disputation is inconsistent with the
moderation and mildness of the scriptures.
Which I shall show distinctly and in order.
Ill Sen - ^IL lst * Scripture teacheth that man must
tore teach- do something, that he may obtain the posses-
iomething sion of the salvation purchased by Christ.
must be <$ Labour, (said he) for the meat which endur-
wTma^ eth unto everlasting life," which indeed he in-
b.e saved. ter p rets afterwards of faith, but so, that there
he plainly reduces it to the catalogue of
works*, for justification is not the subject,
John vi. 27 — 29. And Paul expressly says,
« Work out your own salvation with fearj
and trembling," Phil. ii. 12., And again,
-<« Therefore my beloved brethren, be ye sted-
fast, immoveable, always abounding in the!
work of the Lord, forasmuch as ye know,)
that your labour is not in vain in the Lord.'
1 Cor. xv. 5$.
IV. That I v - Neither because Christ is the way tc
holiness is 1 \[{ Qt \ s t he practice of Christian piety there!
the way to ^ ^ ^ ^ to ^^ Christ is the wa;
to life, because he purchased us a right II
life. The practice of Christian piety is th|
way to life, because thereby we go to th
.possession of the right obtained by Chris'
For it is more than a hundred times designe
k
Ilk
[ 163 ]
| by the name of life: again the way of righteous- CHAP.
ness, the good way, the way of peace; yea, that
nothing might be wanting, it is called the way
of life and salvation. Prov. vi. 23. " The com-
mandment is a lamp, and the law is light, and
reproofs of instruction are the way of life."
And x. 17. iC He is in the way unto life who
keepeth instruction." xv. 24. " The way of
life is above to the wise." Psal. 1. 23. " Who-
so ordereth his way, I will cause him to en-
joy the salvation of God." And what does
Christ himself understand by that narrow way
which leadeth unto life, Matt. vii. 14. but the
strict practice of Christian religion? which
is called the way of -salvation, A£ls. xvi. 17.
V. It is certain indeed that the true Christ- . } r - T ' nat
^, . . it is net in-
j an lives to Christ, that is, to his glory: but it consistent
does not follow from thence that he does no- ^f' 1 :™ to ,
Christ, 2nd
thing for his own advantage. It is not con- consult cur
trary to the duty of a holy man, to desire life, Qm ° aavan
love days, and enjoy good, Psal. xxxiv. 13.
Nor did Eliphaz the Temanite advise job a-
miss; " pray, acquaint thyself with him, and be
at peace: whereby good shall come unto thee/'
job. xxii. 21. Nor is it unlawful to antici-
pate how good it shall be for me if I live to
Christ. " It is good for me, to draw near to
God," Psal. lxxiii. 28. [26.]
VI. In fine, it is not inconsistent to do VI
something from this principle, because we live
i nat
we rhiist go
good be-
aad to the end, that we may live. No man cause we
Note [26.1
G2
live, and
that we
may live.
[ 164 ]
eats indeed but he lives, but he also eats that
he may live. We both can and ought to a£fc
in a holy manner, because we are quickened
by the Spirit of God. But we must also act
in the same manner, that that life may be
preserved in us, may increase, and at last ter-
minate in an uninterrupted and eternal life.
Moses said excellently of old, Deut. xxx.
19, 20. " I call heaven and earth to record this
day against you, that I have set life and death
before you: therefore choose life, that thou
mayest live, in loving the Lord thy God, obey-
ing his voice, and cleaving unto him, for he
is thy life." Deut. vii. 1. M Observe to do,
that ye may live." And xxx. 6. " The Lord
thy God will circumcise thine heart to love
the Lord thy God, that thou mayest live,"
Truly these speeches are not legal, but evan-
gelical.
VII. That Yll. 2dly, A mercenary baseness" is cer-
if is good . J /
and holy tainly unworthy of the high born sons of
that m the q q ^ . k ut ^^ } ieaven i y F at her does not for-
stuay oi J
good works bid them to have any regard to their own ad-
reg-ird^aiso vanta g e in trie exercise of holiness. He not
to our own only permits, but also willeth, <4 that by a pa-
tient continuance in well-doing, we seek for
glory, and honour, and immortality," and to
them who do so, he will render eternal life,
Rom. ii, 6\ 7. And though he requires
us to love him above all, yet he does not com-
mand that all love to ourselves be entirely ba-
nished. For we are not bound to love our
neighbour, and not to love ourselves. It is a.i-
[ 165 ]
so just that the study of holiness be excited CHAP.
• XVI
in us by this love to ourselves. For, pray,
what is the end of all these promises, where-
by God hath commended his precepts to us,
but that stimulated with a desire after them,
we might the more cheerfully obey him? Not
to love the benefits promised, is to contemn
the goodness of God who promiseth. Not
to be animated to piety through a desire af-
ter them, is to abuse them to a purpose quite
opposite to that for which they were design-
ed of God. David himself confessed that the
€t precepts of God were far more desirable
than gold, yea, than fine gold; and sweeter
than honey, and the honey-comb, even on that
account, because in keeping them there is great
reward ,"^Psal. xix. 10, 11. And the faith of
Moses is commended, " because he had respptJ
to the reccmpence of the reward" Heb. xi. 26.
Yea, that faith is required of all who " come
unto God, whereby they must believe that he
is the re warder of them who diligently seek
him," verse 6.
VIII. But at the same time this love to our- vin.
selves ought to flow from the love of God, f^£*f-
be subordinate, and referred to it. It is not to ourselves
lawful to love God for our own sake, so as to subordinate
consider ourselves as the end, and him as the to the Iove
mean, by the enjoyment of whom we are ren-
dered happy. But since we are the proper-
ty of God, whom we ought to love above all
things,
therefore we
are
also
bound
to lo\
f Q
ourselves in relation
to
him.
Our
good
IS
i
3
[ 166 ]
CHAP, therefore to be sought, that in it we may
XVI * taste the sweetness of theLord, and that his pe-
culiar treasure may be so much the more in-
creased. Thus love to ourselves shall at last
be absorbed in the ocean of love Divine.
The subject itself obliges me to repeat here
what I observed elsewhere.
IK. That IX. Sdly, Neither is it agreeable to the
godliness is , \ r , ,
profitable perpetual tenor or the scriptures, that we
to all rea p n0 rea } advantage from duties rightly
things. * h . h J
performed; that no evil is averted by prayers,
fastings, and penitence; and that neither
peace of conscience, nor joy of heart, are pro-
moted by the exercise of virtue. Certainly
this is contrary to the Mosaic doctrine, Deut.
vi. 18. " Do that which is right, that it may
be well with thee." Add verse 3. " He who
followeth after righteousness and mercy, shall
find life;" " righteousness, and honour," saith
the writer of the Proverbs, chap. xxi. 21.
Paul tells us " that godliness is great gain, and
that it is profitable unto all things, having the
promise of the life that now is, and of that
which is to come:" and that <* good works are
good and profitable unto men," 1 Tim. vi. 6^
it. 8. Tit. iii. 8.
x T , X. That impending calamities are averted
by it im- by penitence^ is taught of God, Jer. xviii.
LmftiefJre 7 ' 8 - And remarkable is Zephaniah's speech,
avoided, chap. ii. 3. " Seek the Jehovah, all the meek
ofconsei- of the earth, who work his judgment: seek
tnce and righteousness, seek meekness: it may be ye
ted/™ °" shall be hid in the day of Jehovah's anger."
C 167 ]
Further, it is written in Isaiah, chap, xxxii.
17. " That the work of righteousness shall
be peace, and the eifeSfc of righteousness,
quietness and assurance for ever." In the
same prophet we are also taught, that if any
tc cease to do evil, and learn to do well, it shall
come to pass that their sins, though as scar-
let, shall be white as snow; and though red
like crimson, they shall be as wool," chap- i.
16, 17, IS. He also teaches, " that if any?
man rightly observed the Sabbaths of the
Lord, he should delight himself in the Lord,""
chap, lviii. 13, 14. When we believe the
scripture asserting all these things, we do not
believe that the exercises of virtue or religion
merit any such thing, or that the eScacy of
these duties is so great, that of themselves,
setting aside the Divine blessing, they can
procure benefits, or avert calamities : but we
believe, so great is the goodness of our hea-
venly Father, that for Christ's sake, he liber-
ally rewards the sincere endeavours of his
children, who rejoice to please him. " For
God is not unrighteous to forget your work
and labour of love, which ve have shewed
toward his name," Heb. vi. 10.
XL 4thly, It is much more difficult to say xl
what is controverted as to the evidences of So ™ e ® eeni
unjustjy to
grace, than what should be determined ac- deny that
cording to holy scripture. For sometimes it sanCL . lfica_
° . tl0n 1S an e °
seems to be denied that any inherent quali- vidence of
ties are proper evidences of justification. J t "^ llca "
«« Let not thy comfort, (says one) depend on
[ 163 ]
Chap, thy personal sandHfication, because rscf cer-
^_- ' tainty and constant consolation can flow from
hence. Again, From the effects of sancU-
fl cation, a man has reason to doubt in his own
soul concerning justification: wherefore no
effecl: of sanclification can show the soul its
justification. The soul which apprehends its
justification in Christ, not only knows it, but
also lives by, and enjoys its delicious fruits,
peace, joy, and strengthening, without any
sanclification in itself." Lest any, however,
infer from hence, that sanclification may be
altogether separated from justification, it is
immediately added: " as we ought not to infer
our justification from any effecl; of sanclifica-
tion^ so that apprehension of justification is
not of God, which withdraws a msn from
the means and the rules of sanclification: for
it is uncomely not to walk in holiness accord-
ing to the word of God." And sometimes it
seems to be acknowledged, that sanclifica-
tion and its effects, are in their kind, remark-
able evidences of justification; but not suffi-
ciently convincing without the witnessing of
the Divine Spirit. Things so intricate, who
can explain?
XII The ^^' •^■ ow muc h clearer here is the sim-
Spirit in- plicity of the scriptures? It teaches a double
eth witness wa Y wnere by a man may come to the certain
that we are knowledge of his state: the one depends on
God< the illumination of Divine grace alone, and on
the most liberal witnessing of the Holy Spi-
rit to our spirit: but the other is committed
E 169 ]
to our own diligence. What kind of witness-
ing of the Spirit they conceive, and what
they experience in their own souls, God, and
themselves know. I would not deny, that
there is a certain internal instinct, not to be
explained by human language, which by a se-
cret conviction of conscience, assures the be-
loved of God, concerning their justification
and adoption.
XIII. Nevertheless, since the ordinary dis-
pensation of the gracious providence of God, guttogeth-
which is common to all the ele£t, ought to <*with our
£- spirit, windb
be distinguished from those extraordinary re- he escites
re-
velations of the Spirit, which were - peculiar *£ 'Jf^f
to the prophets; and since this witnessing grace that
of the Spirit, of which we now treat, consists ar
not so much in words as in fa£ts?; it is cre-
dible that the Holy Spirit generally so works
in the souls of believers, that he excites their
spirit, otherwise languishing, to the diligent
observation of those qualities which are in
the soul, and of those things which are done
in it, and by it, and irradiates the eyes of the
mind with a super-celestial light, lest they
should be deceived by things more specious
than solid, or overlook those things which
God hath taught in scripture to be evidences
of his grace. For the Spirit of God so bear-
eth witness, that he witnesseth together with
pur spirit, in exciting it to bear a true testi-
mony, and in confirming its testimony, and
convincing the conscience of its truth. My
conscience also bearing me witness in the
[ 170 ]
CHAP Holy Ghost, Rom. ix. I. and thus indeed,
XVI - even the witnessing of the Divine Spirit is
not altogether separated from the observation
of the signs of grace. And it often happens,
that the Spirit of God so embraces his ele&
with these allurements of his most beneficent
love, that while they enjoy those spiritual and
ineffable delights, which earthly souls neith-
er receive nor taste, they are no less persuad-
ed of their election and justification, than if
they saw their names engraven on the very
hands of God. [27.]
XIV. XIV. But farther, it is a part of our duty,
Assurance , , ,,. i i r* ■
ofele&ion to study to make our calling and election
arises from sure> o Pet.i. 10. That is, to endeavour,
a conscious- , , , . . . . ■ ■_
ness of that by evident signs we may be persuaded
Christian Q f ^g j ove f q 0( | towards us. But how
Virtues.
shall we obtain that? "If we give all dili-
gence to add to our faith fortitude, to forti-
tude knowledge, &c. For if these things be
in us, and abound, they will make us that we
shall neither be barren nor unfruitful in the
knowledge of our Lord Jesus Christ. For
lie who lacketh these things, is blind, and
cannot see afar off, and hath forgotten that he
was purged from his old sins," verses 5 — 9.
Therefore from a consciousness of Christian
virtues, there arises in godly men, an assurance
of their election and vocation: " and these vir-
tues, (as Bernard elegantly says, in his Book
concerning Grace and Free Will,} are certain
Note [27.]
C m ]
seminaries of hope, incentives of love, eviden- CHA*».
ces of hidden predestination, and presages of /^^j
future felicity." XV.
XV. Paul also commands, that every man ?^J onj .
examine and prove himself whether he be strated
in the faith, and whether Jesus Christ be in ^/LTn
him. 2 Cor. xiii. 5. To the right performan- the faith and
' . . , . . . . t , m Christ,
ces of which examination it is necessary, tnat
first we be solidly taught from the word of
God, what are the distinguishing marks of a
State of grace; then that we begin a diligent
search of our own conscience, whether they
can be found in us. If we consult the word
of God, almost every where, we find that
the heirs of present grace and future glo-
ry are described by their qualities and virtues,
and by the exercise of these. See, if you
please, Psal. xv. and xxiv. and Matth. v. yea,
in some places, we are expressly taught, that it
is from hence that our state is to be known,
] John. iiL 14. " We know that we have pas-
sed from death unto life, because we love
the brethren." Again in the 19th verse, and
" hereby we know that we- are of the truth,
and shall assure our hearts before him." These
words certainly signify something very diffe-
rent from, and diametrically contrary to these
assertions we lately heard.
XVI. Since the learned men confessthat sane- XVL
tification is a consequence and an efFe£i of justi-
fication, and such an effect indeed, which is
inseparable from a consciousness of justifica-
tion, it is strange why they deny that it is a cer-
[ 1*72 3
tain sign of justification. Cannot therefore
the cause he -known from its proper effects?
From one of two inseparable benefits, cannot
the other be inferred ?
XVII. XVII. The brethren confess that none can
The very-
arguments, have a consciousness of his justification, but
w?/o think ^ rom faith, ana * by faith. But how does any
otherwise, man know that he has faith? From the cvi-
same way, dence of the thing, say they. For since the
soul is immediately conscious to itself of its
own actions, it knows whether it hears the
testimony of God's Spirit, whether it receives
it, and by believing, answers it: for faith is
the echo, and as it were, a certain repercus-
sion of the Divine voice, speaking to the soul.
I do not choose to oppose. But pray, let
them tell the reason, why the soul is less con-
scious of its affection, than of its assent. How
comes it, that I do not as well know that I fre-
quently think with pleasure concerning God,
that I eagerly desire and long after familiar
communion with him, and am solicitous to do
what may be pleasing to him, and in fine, am
grieved when I wander from the rule of du-
ty; as that I know the sacred whispers of
God to my soul is truly the voice of God, and
that my soul, by the assent of faith, answers to
it? Hence I conclude, that sanctification and
its effects, are by no means to be slighted,
when we treat of assuring the soul as to its
justification.
XviH. XVIII. Neither will it be improper to ecm~
Theassur- p are t } ie assurance which is from the witness-
•rice result-
L
173
ing of the Divine Spirit with that which arises chaF.
from discerning the evidences of grace. If XV I.
the witnessing of the Holy Ghost he viewed v -'~ v '* v -^
• i/- 11 ii • r ingfromthe
in itself, and known to be the testimony of testimony
the Spirit himself, truly nothing surer than °! the Dl °
it, nothing more worthy or credit, can be compared
conceived. Which Chyrsostom hath illustrat- w ! t . h , that .
J which ans-
ed to excellent purpose, Homil. xiv. in E-esfroma
• . j td view of the
plat, aa I\.Om» ou rov %xpicrfAXTO<; iintv v\ §wm pivov, aXXa ev [A erf -a~
kxi rovbovTS{ TwSapsav Tccpav.kv.TOV. 'iran St to TIvivy.cz fjt,tpro~ of grace.
?c, -xoia. Xoivrov KfA?j Jj clvuitxtov cvvavs
iptv, r*s au$irQ)iT>i as smcere ty performed by us, is also the
condition of this covenant. For it has been
abundantly shown above, that they are egre-
giously mistaken, who contend that sincere
obedience, performed to the command of
Christ, which may come under the name of
faith, has succeeded in place of perfect obe-
dience, which was demanded in the first co-
venant.
VII. Yet- VII. Yet the law is, in various respects,
in various , , . r ,
respects, related to the covenant or grace. 1st. Inas-
itis refer- muc h as by the co-operation of the Spirit of
red to the . / . r * .
covenant grace it divests a man or ail confidence in
of grace, j^jg owll v j r tue and righteousness, and by the
knowledge of his misery, constrains him to
be humble; and so leads him to Christ, exhi-
bited in the gospel, Rom. x. 5- Gal. iii. 24.
2dly, Inasmuch as it enters into the promis-
es of the covenant, among which that is not
the least, which respects the writing of the
law in the hearts of the elect, Jer. xxxi. 33.
I 18s 3
Sdly, Inasmuch as it is a draught of true vir- chap.
tue, a delineation of inward and outward XVI1 '
goodness, and an example of that holiness
which God approves, and which we ought
to follow. 4thly, Inasmuch as sincere obe-
dience to it conduces very much to the glo-
ry of God, and to the edification of our
neighbour, and to procure many advantages to
ourselves. For sincere obedience to the Di-
vine law is a proof and an evidence of un-
feigned faith, of Christ dwelling in us by his
Spirit, of regeneration and renovation, accord-
ing to the image of God, and of our adop-
tion to the glorious inheritance. Besides, it
brings us peace of conscience, consolation a-
gainst the reproaches of enemies, friendly
and familiar communion with God, and the
boldness of faith and hope at the very point
of death; so that, in fine, it is not only use-
ful to obtain the possession of salvation, but
also so necessary, that without it no man shall
see God. Which things have been lately de-
monstrated more at large. And all these the
law does, not from its own authority, which
can admit of nothing unless perfectly pure,
*iand condemns whatever is polluted with the
jleast stain: but from the authority of Christ's
grace, to which it is now subservient, and
by whose command it declares, that the works
performed by the sanctifying grace of the
i Spirit, though imperfect, are sincere, and so
far approves of them as agreeable to it.
These are the relations of the law, inasmuch
[ *84 3
CHAP, as it is subservient to the covenant of grace.
[32.]
VIII. And hence methinks, that much-tos-
sed question may be easily decided; whether
the covenant cf grace , or the gospel^ has also a
law peculiar to itself 7 Indeed, if by the gos-
pel we understand the whole body of that
doctrine which was preached by Christ and
the Apostles, there is no doubt but that what-
ever belongs to any duty, is not only repeat-
ed, but also more clearly delivered in the
gospel, and with stronger exhortations, than
was ever done by Moses and the prophets.
And so far that part of evangelic doctrine,
may be called the command of Christ, the law
of Christy and the perfecl law of liberty. For
why may we not boldly say, what the Spirit
of God has said before us? Certainly it wants
not its own weight, what Paul said of the
New Testament, £<*•< KfttTotrtv evctyyiktats vinpoQncrtToti,
" It was brought into the form of a law by bet-
ter promises," Heb. viii. 6. For even the
do&rine of faith is sometimes inculated un-
der the form of a command, Mark i. 14, 15.
A&s xvi. 31.
B IX. But if we take the word gospel in a
most strift- strict sense, as it is the form of the testament
iy ta-en, it £ grace w hj c Ii consists of mere promises, or
consists &■-.-•-* r >
of mere the absolute exhibition of salvation in Christ,
then it properly prescribes nothing as duty,
it requires nothing, it commands nothing, no
Note [32.]
[ 185 ]
not so much as to believe, trust, hope in the chap.
Lord, and the like. But it relates, declares, XVI1 -
and signifies to us, what God in Christ pro-
mises, what he willeth, and is about to do.
Every prescription of duty belongs to the
law, as the venerable Voetius, after others,
hath inculcated to excellent purpose. Dis-
put. Tom. 4, page 24, &c. And this we must
firmly maintain, if with all the reformed, we
would constantly defend the perfection of the
law, as containing in it, all virtues, and all
the duties of holiness. [33.] Yet, the law as
adapted to the covenant of grace, and accord-
ing to it, written in the hearts of the elecl:,
commands them to embrace with an unfeign-
ed faith, all things proposed to them in the
gospel, and to order their lives agreeably to that
grace and glory. And therefore, when God,
iti tltQ covenant of grace, promises to an eled:
sinner, faith, repentance, and consequently e-
ternal life ^ then the law whose obligation
|c.an never be dissolved, and which extends it-
Iself to every duty* obliges the man to assent
|ito that truth, highly to esteem the good things
[{promised, earnestly to desire, seek, and em-
ibrace them. Further, since the wonderful
■ providence of God has ranged the promises
- in that order, that faith and repentance shall
^recede, and salvation follow; man is bound
j 3y the same law, to approve of, and to love,
his Divine disposal, nor may he promise
Note [33.]
o
CHAP.
XVII.
X Un-
der the e-
vangelical
economy,
the law
should be
preached
with its
uses.
C 186 ]
himself salvation, but in a way agreeable to
if. And accepting the promises of the cove-
nant in that order in which they are propos-
ed, he obliges himself, by that acceptance, to
apply to the duties contained in the preced-
ing promises, before he can hope to obtain
the enjoyment of the latter. And in this re-
spect, the covenant is mutual. God proposes
his promises in the gospel, in a certain or-
der. Man, by virtue of the law, subservient
to the covenant of grace, is bound to embrace
these promises in that order. While faith
does that, the believer obliges himself to
study newness of iife, before he forms hopes
of a blessed life. And in this manner the
compact is between two parties. [34. ]
X. Since therefore we now understand,
how the law is subservient to the covenant of
grace and the gospel, there is no doubt but
these truths ought also to be preached under
the evangelical economy of the New Testa-
ment. And that not slightly indeed, but in
a diligent and serious manner: that the soul
struck with a deep sense of sin, may pant af-
ter the grace of Christ: acknowledge the ex
cellence of that most perfect obedience which
he fulfilled for his people: properly esteem
the benefit of the law written in the mind:
be inflamed with love to that unspotted purity
which is delineated in the law: explore the
duties of that gratitude which it owes: be an;
honour and a praise to God, an example to
Note [34.]
:
[ 187 ]
others; and in fine, may apply to its own sal- chap.
vation with all becoming diligence. ".?!'"
XI. Mean while, the gospel musi also be XI But
preached in all the riches of its grace* That also the
the soul may be convinced that its salvation f^the™
is placed entirely in the grace of God, and in riches of its
the satisfaction of Christ; that nothing is ei- S '
ther done by itself, or ever can be done,
whereby it rriay procure even the smallest
particle of a right to life: that Christ, by his
powerful grace prevents sinners; and often in
that very moment, wherein they are incredibly
mad in their wickedness, with an outstretch-
ed hand, apprehends them as his own proper-
ty ; and without any previous laudable dis-
position, by the first communication of his Spi-
rit unites them to himself in order to a new
life. A life which he undertakes to cherish,
excite, preserve, and prolong to a blessed e-
ternity. And though it is not possible, that
he who is quickened by Christ should not live
to Christ; yet there is nothing in which e-
ven he who lives most circumspectly can glo-
ry, nothing of which he can boast, or which
he can show to God; or, in fine, which he
ought not to renounce^ as far as it is of him-
self; and as far as it is of the Spirit of God,
impute, it entirely to Divine grace. For these
things are both so great, and truths of such
importance, that they cannot be sufficiently
inculcated.
XII. And thus both law and gospel should Both in ' the
be preached in the highest point of perfec- highest de-
Q2
[ ns ]
CKAF. tiou, under the evangelical economy; so thai
XVII. by the gospel nothing may be detra&ed from
rree of per- tae obligation of the law, in as far as it en-
icaion. joins holiness becoming God; nor bv the law
any thing in the least derogated from the su-
perabundant grace of the gospel.
Xtit. XIII. But in what order is this preaching
We must to be conducted? To me the question seems
not be ve- 1
ry solicit- almost superfluous arid unprofitable, since
©us con- fo e p reac bing of both should always be con-
cerning the .
order, since joined. For who will approve of such an im-
,ot .s ou p ru j ent judge of matters, who resolves, bv
be preacn.- r J ' e ' J ■*
ed togeth- the continual proclamation of the law for
some months, to soften souls, and to prepare
them for Christ, and in the mean time, makes
no mention of Christ? Or who, for a remark-
able space of time, soothes the ears with the
allurements of the gospel only, and does not
st the same time inculcate, that we must
live as becometh the gospel ? In vain do you
strike the mind with the terror of the law,
yea, you will not even do this, unless you
also point out Jesus, to whom we must flee
for refuge. Neither does ever the saving
grace of God shine upon men, but it imme-
diately teaches them, « that denying ungodli-
ness and worldly lusts, they should live sober-
ly, and righteously, and godly in this present
world." With one breath, Chrkit proclaimed,
Repent and believe the gospel. And said Pe-
ter, " Repent, and be baptized every one of
you in the name of Jesus Christ, for the re-
mission of sins:" and in that first discourse,
C 189 ]
with many other words did he testify and ex- CHAp,
-. XVII
hort his hearers, saying, " Save yourselves \^y
from this untoward generation," A6ls ii. 38,
40. Every where, as often as the Apostles
went to minister the word, they both preach-
ed Jesus with the resurrection of the dead,
and commanded men to repent, " because God
hath appointed a day in the which he will
judge the world in righteousness, by that man
whom he hath ordained," A&s xvii. 18, SO,
SI. And Paul did not deal privately with
Felix, without reasoning concerning faith in
Christ, and also at the same time concerning
righteousness, and chastity, and judgment to_
eome, A£ts xxiv. 24, 25. Likewise when he
makes mention of its entrance among the
Thessalonians, he says, " Ye know how we ex-
horted and comforted, and charged every one
of you, as a father his children, that ye
would walk worthy of God, who hath called
you to his kingdom and glory," 1 Thess. ii.
11, 12. The declaration of faith, and the ex-
citing to the study of holiness ought to be al-
ways so conjoined, that the one never be
torn from the other. Nor are we bound by
any rule, always to premise to other things,
either these which belong to the law, orthese
which belong to the gospel. The order of a
discourse is arbitrary, and to be prudently va-
ried, according to the variety, of subjects and
persons.
XIV.
[ 190 ]
XIV. I do not conceal, however, that in
my judgment, the beginning of the new life is
not from the preaching of the law, but of the
The begin- gospel. The gospel, is the seed of our rege-
newlifeis neratlon > an,a tne * aw °f tne Spirit of life*
from the which makes us free from the law of sin and
cf the !ros- death. Doubtless, while Christ is preached,
P el « and life through him, his Spirit falls upon the
souls of the elect, and infuses into them a
principle of spiritual life. <( Because of his
own will begat he us by the word of truth,,
that we should be a kind of first fruits of his
creatures," James i. 18. Paul, of old, asked
the Galatians, chap, iii. 2. " This only would
I learn of you, received ye the Spirit by the
works of the law, or by the hearing of faith?"
But in its XV. But when that life, infused by the
progress, Spirit, through means of the gospel, begins to
tie law exert itself*, if I am not deceived, it generally
takes the p r0C eeds in the following order. That the
lead, and r °
sometimes soul, awakened as from a deep sleep, or faint,
' e S 0S P e *- or rather death, views itself polluted with
sin, guilty of many crimes, abominable unto
God, most miserable in every respect, and
altogether unable to deliver itself: and there-
fore seized with pungent grief, and despairing
of itself, it pants after salvation, about to
come to it from another quarter, to which
purpose, the ministry of the law is useful:
anon, it sees Christ held forth in the gospel,
and discovering, that in him there is a fulness
of salvation* and an abundance of grace, it
immediately betakes itself to Jiim, altogether
[ is* ]
empty of itself, that it may be filled by him; CH-AP
XVII.
destroyed in and of itself, that it may be saved *^^J
by him. It is not possible, that apprehending
Christ, and being apprehended byhim 3 it should
not, through his inestimable goodness, be in-
flamed with love to him, and be willing to de-
vote itself wholly to his service, to whom it
professes to owe its salvation; nor is it possible
that it should not acknowledge him for a
Lord, whom it hath found by experience to
be a Saviour. And thus again, the! gospel
brings us back to the law as a rule of grati-
tude. Hence it is evident, how law and gos-
pel mutually assist one another, in promoting
the salvation of the elect; and how sometimes
the former, sometimes the latter, takes the
lead.
SION.
[ 192 ]
CONCLUSION.
CONCLU- JL HUS far we have disputed concerning
these things. From which I draw the fol-
lowing inferences: That it will be our best,
if leaving the dangerous precipices of opi-
nions, we walk on the easy, the plain, and
safe way of scripture, the simplicity of which
is vastly preferable to all the sublimity of high-
swollen science: if we are not afraid to say
what scripture says, foolishly hoping, by our
more convenient phrases, to polish those which
seem somewhat rugged; and do not by ex-
pressions, rigid, stubborn,^hyperbolical, and
unusual to the Holy Spirit, sharpen the mo-
derate language of scripture, giving none oc-
casion to the adversary to speak reproachful-
ly: if finding that some things rather incauti-
ous have dropped from us, we candidly and
generously cancel, corre£t, or retract them;
and what things have unwillingly fallen from
others, provided it appear they were not from
an evil design, let us rather assist these with
a favourable interpretation, than torture them
with a rigid: if we so assert the free grace
of God, that no pretext be given to the li-
centiousness of the flesh; so extol free justi-
fication, that nothing be derogated from sanc-
tification; so inculcate the one righteousness
of Christ, which onlv can stand before the
[ 193 ]
Divine- tribunal, that neither the utility nor CONCLU*
. - . SION.
the reward, which scripture assigns it, be de-
nied to our piety; in fine, so preach the sav-
ing grace of the gospel, that the most holy-
law may still have its place and its use. If
on both sides, we sincerely do these things, by
the goodness of God, it shall follow, that in-
stead of the quibbles of obscure controversy,
the clear day shall begin to shine, and the
day star arise in our hearts: instead of the
briars and brambles of thorny disputation,
righteousness and peace shall spring out of
the earth; and banishing the contentions of
unhappy differences, we shall all, as with one
voice, celebrate the glorious grace of God, in
Christ, and with united strength, . eagerly a-
clorn the chaste bride, the Lamb's wife, with
the embroidered garments of the beauties of
holiness, and with the golden chain of Christ-
ian virtues. With which benefit, through
the unsearchable riches of his free grace, may
we be graciously honoured by the blessed
God, the only Potentate, the King of kings,
land Lord of lords, who only hath immortality,
dwelling in light inaccessible, whom no man
hath seen, nor can see: to whom be honour
and power everlasting. Amen.
So I wrote, and warmly urged at Utrecht,
on the viiith. of the calends of March, 1696,
and again at Leyden, 1699.
FINIS.
0ntts
BY THE
TRANSLATOR-
NOTES.
No. 1.— Page 26.
jL HAT our sins were imputed unto Christ, is a
precious gospel truth: but that they became his by im-
putation, is not quite so evident, inasmuch as a just
imputation always presupposes that that which is im-
puted was the person's, previous to its imputation.
Neither sin nor righteousness can be justly imputed
to a man, except he has committed the one, or fulfill-
ed the other, viz. either in his own person, or in that
of his representative. Thus Adam's first sin was-ours
before it was imputed to us, and so likewise is Christ's
righteousness. Much after the same manner, our
sins were Christ's before they were imputed to him,
viz. in virtue of his suretiship for us. By it he
became legally one with us, taking our sins upon
him, and engaging to make satisfaction for them.
So the surety, by his bond of suretiship, comes into
the place of the original debtor, making the debt
his own. Therefore the creditor, in imputing it
to him, does not make it his, but finds and declares
that it is his, and treats him accordingly. The ap-
plication of this to the subject in hand, is obvious.
R
[ 198 ]
No. 2.— Page SO.
It cannot be denied that the abstract is more than
the concrete, as hardness is more than to be hard,
blackness than to be black: and thus that sin is more
than to be sinful. From this, however, it will not
follow, that our blessed Lord can be justly called
a sinner. Scripture, at least, never calls him so.
A sinner is one who committeth sin, /'. e. who trans-
gresseth the law, 1 John iii. 4-. which can by no
means be said of him, cc who was holy, harmless,
undented, and separate from sinners," Heb. vii. 26.
lie was, by way of eminency, " the Holy One
and the just," Psal. xvi. 10. Atb iii. 14. Satan him-
self acknowledged this, Mark i. 24. True, indeed,.
God is said to have ut any merit of mine, from the mere mercy
of God) is imputed and given unto me, and that sCj
as if neither I had committed any sin, neither any
corruption did inhere in me j yea, as if I myself had
perfectly accomplished that obedience which Chrht
accomplished for me.**
No. 12.— Page 76.
That the faith whereby we are justified is the
T 3
[ 226 ]
same thing with obeying the commandments, is a
doelrine pregnant with absurdities. For,
^ 1st. Hereby cause and effect are confounded.
And if this be bad in philosophy, it is no better in
divinity. Faith is that which purifieth the heart,
A£ts xv, 9. xxvi. 18. It is expressly distinguished
from san&ification, 2 Thess. ii. 13. Faith; hope,
and love are mentioned as three, the last of which is
the greatest, 1 Cor. xiii. 13. Therefore, though near-
ly allied, they are not identified, are not one and the
same. JLove is greater than faith, therefore not the
same with it, A thing cannot be greater than it-
self. Faith, though an acl: of the soul, is quite dif-
ferent from working. Hence we are said to be
justified by the one, not by the other. Rom. iii.
23. Gal. ii. 16, To believe a testimony, receive a
gift, or rely upon a promise, trusting that he who
made it, will do as lie has said, is very different
from doing pieces of service which he enjoins.
Faith and works are not to be blended, Rom. xi.
6 Eph. ii. 8., 9. Faith is an a£l by which, not the
"object upon which I lean. And thus it excludes
itself, in the matter of justification, that all the
glory may devolve upon its object. To boast of my
faith, would be as absurd as to rest upon my acl:
of resting. Though faith worketh, Gal. v. 6. it
is not in justification, but in san&ification. In the
one, it is a receiving, in the other, a working hand.
Works do not give life or efficacy to it, but are so
many proofs, arguments, or evidences, that it is live-
ly and efficacious, 1 Thess. i. 3.
2dly. If men be justified by observing Christ's
•commandments, then it is not simply true that they
ire not justified by works } but only, that they are
[ 227 3
not justified by some works; viz. neither by perfect
works, nor by those of the ceremonial law. Still
however, it is a truth, according to this doclrinej
that they are justified by works, viz. by obedience
to the Jaw of Christ. But this is to distinguish
where the Apostle has not. Instead of allowing
him to speak his own sentiments, we make him
speak ours. If Christ's commandments be the
same with those of the moral law, as undoubtedly they
are, 1 Cor. ix. 21. John xv. 12. Gal. vi. 2. it un-
avoidably follows, that they who are justified by
obeying the former, are justified by the works of
the latter.
3dly. If men be justified by keeping the com-
mandments of Christ, it necessarily follows, that
they are justified by good works. No man can
' think that we are justified by evil works, or by
what scripture calls dead works, Heb. vi. 1. ix. 14 s
If they exclude from the kingdom of God, surely
they cannot give a right to it, i Cor. vi. 10. Eph,
v. 5. Rev. xxi. 27. If men be justified by good
works, this supposes that they are not justified while
[ engaged in performing them. To say that the jus-
tified are engaged in a certain course of conduct,
that they may be justified, is as absurd as to teach
that men ought to labour hard to obtain what they
have already. But how can the unjustified really
perform good works? Are such as have neither the
pardon of sin, nor a title to heaven, capable of good
works? If not justified, one would conclude that
neither are they regenerated. For as justification
and sanSlification accompany one another, so must
their contraries. This must be granted, or it must
[ 228 ]
be allowed that the unjustified are not unregene-
rated. And indeed, unless regenerated, how can
they perform good works? For according to our
Saviour's own maxim, as the tree, so must be its
fruits, Matth. vii. 17, 18. xii. S3.; a corrupt tree
cannot bring forth good fruit-, and if so, neither can
unregenerate men do good works. They being fil-
thy, Tit. i. 1 5. Rev. xxii. 1 L so must all their works*
It follows therefore, that in order to do good work&,
men must first be made good themselves; must be
created unto good works, Eph. ii. 10.; must be
made alive unto God, otherwise both they and their
works must still be dead, Eph. ii. 1. But to be
sanctified, and yet not justified, is a doctrine un-
known in scripture. The Corinthians, ail covered
with crimson crimes, were sanctified and justified
together, and at once. How preposterous is it then
to work in order to justification! Can men have
the Spirit of Christ in them, and not his righteous-
. ness upan them? Be quickened with the one, and
not clothed upon with the other?
4th!y. But why talk of Christ's surety-righteous-
ness? They of whom we speak, seeknot righteousness
by faith, but as it were by the works of the law, Rom,
xi. 32. Ignorant of Christ's righteousness, they go
about to establish their own, chap. x. 3. Tlv y rest
not on that obedience which he gave to the law,
but on that which they themselves g've to the gos-
pel. A difficulty, however, attends their ct rupr doc-
trine, and it is this: "When are they jus T ifi< d by their
sinceie obedience ? when is the covering so brc A 9
that the\ can wrap rl er, , 'ves ii it? Tsa. xxviii 20»
Is it at any ^iven period in this life? or dues the web
[ 229 ]
of justifying works only end with that of human
life? If the former, let the period be pointed cut,
when the man has gone through such a course of
obedience, as entitles him to justification. If such
a period be, the consequence is, that all his good
works posterior to it, are not in order to be justi-
fied, as he is in that state already. It also follows,
that all good morals are not justifying, but only
such as are previous to the supposed period. If
the good works necessary to justification must run
in a parallel with human life, the unavoidable con-
sequence is, that the man's legal state is never
changed while he is in this world; he is never jus-
tified till he die. This, however, besides all its
other gloomy attendants, is obviously contrary to
scripture: which uniformly teaches, that as soon
as a sinner believes in Christ, he. passes from a state
of condemnation, into a state of justification, John
iii, 18. v. 21. Rom. v. 1. Ccl. i. 13. 1 John iii. 14,
No. 13.— Page 82.
The precepts of the gospel is a phrase, which
however common in the mouths of manv, has need
to be well explained, in order to prevent mistakes.
As the word law sometimes refers to history, Gal.
iv. 21,22. so the word gospel, taken largely for
all that is contained in the New Testament, com-
prehends both history and precepts, Mark i. 14-, 15.
In this view, the gospel includes the law, as the
word law sometimes implies the gospel, Psal. xix,
7. Thus we read of subjection to the gospel, 2 Cor\
ix. 13. and of not obeying the gospel, 2 Thess. i. 8>.
and of an angel having the everlasting gospel M>
[ 230 ]
preach, saying, « Fear God, and give glory to him,"
Rev. xiv. 6. 7. Comprehensive precepts indeed.
But if the word gospel be taken striclly, for glad
tidings concerning a Saviour, with life and salva-
tion in him to the chief of sinners, there are no
precepts in it, faith and repentance not excepted;
and so our venerable Author expressly teacheth
chap. 17. sect. 9. Sure as man's present state is
different from his primitive, the gospel is distinct
from the law. As the law given him at first was
not the gospel, neither is the gospel now sent him
a new law. So far from it, the embracing of the
one delivers him from the curse of the other. As
the law is perfect, every precept is reducible to it.
Our Lawgiver himself said, " On these two com-
mandments (viz. to love God and our neighbour)
hang all the lav/ and the prophets," Mat. xxii. 40.
Whatever therefore was enjoined in the law of
Moses, or in the prophets, was comprehended un-
der these. As pity to the poor, and love to our
enemies, is included in the one, so are faith and
repentance in the other. The law being a tran-
script of God's holiness, it must necessarily follow,
that as there is one God, and he unchangeable, so
there can be but one law, and it unchangeable.
Nor do the ceremonial and judicial precepts, given
of old to the Israelites, militate against this doctrine;
inasmuch as even by the moral law, they were
bound to observe these. Turret. Institut. Loc. ii;
Quest. 14-. Seel:. 1. For if it bind the rational
creature to believe whatever God reveals, and to
obey whatever he enjoins, then surely to give
prompt obedience to every positive precept. If
[ 231 ]
this be denied, it inevitably follows, that man's eat-
ing the forbidden fruit was not a breach of the mo-
ral law. It is cheerfully granted that he was not
bound to abstain from that fruit till the prohibi-
tion was made known, but the moment that it was,
the law under which he previously was, obliged
him to abstinence; and hence in eating, he broke the
covenant of works. In like manner, though the
law does not bind us to repent, till we have sinned ;
nor to believe in Christ, till he be revealed; yet
soon as we have committed the one, or hear the
joyful sound concerning the other, we are bound
by the law to repent and believe; otherwise, im-
penitence and unbelief, would be no transgressions of
the moral law, but only of that which is very im-
properly called the gospel law. Faith h command-
ed by the law, not taught, It is taught by the gos-
pel, not commanded. Obligation is from the law,
the revelation of the objecl: from the gospel. [Mac-
£ovius.~\ If the gospel issue out commands, then it
must also condemn for disobedience to them; and
thus we shall have gospel-threatenings, yea, as some
speak, gospel-vengeance. It also merits our atten-
tion, that if the gospel be indeed a new law, then
as Arminius taught, God is bound to give every
man to whom the gospel cometh, power to believe.
For if a law be given, which was in no sense
obligatory on man previous to his fall, and which
he had no power to obey, one would think, that in
justice he should be endued with new powers for
that purpose. That man would not believe in
Christ, before he fell, was not owing to his want of
ability, but to the want of revelation. On supposi-
[ 232 ]
tion that he had not lost his primitive powers, he
could and would have believed in Christ, soon as
revealed unto him. Had not the eves of his un-
derstanding been darkened, and his heart hardened
by his fall, he would have seen the Redeemer's
beauty, and received him with joy. The patrons
of the new, the remedial law, tell us that it is milder
far than that of works, being proportioned to man's
abilities, and accordingly requiring not perfect, but
only sincere obedience. But if it sink in its de-
mands in proportion to his strength, it can require no
obedience at all, no not so much as sincere. For he
being without strength, dead in trespasses and sins,
Rom. v. 6. Eph. ii. 1, 5. can yield no acceptable
obedience, can do nothing but dead works, Heb.
vi. 1. ix. 14-. What though perfect and sincere o-
bedience are things vastly different, yet they are
equallyimpossible to theunregenerate; as adead man
can no more remove a mole-hill than a mountain.
It may also be observed, that a law requiring only
imperfect obedience, is an imperfect law. But that
an all-perfect God should emit an imperfect law,
not requiring us to love him with all the heart, is
poor divinity. If perfection be not required, imper-
fection is no sin: and if so, w r hat is the necessity of
a satisfaction ? See Answers of the Twelve Brethren
to the Commission's Queries, Query 1. w r ith the hu-
man authorities there quoted, and Dickinson's Fa-
miliar Letters, Let. 13.
No. 1L— Page 87.
The Sinai-transa£iion was of a mixed nature.
There the covenant of grace was certainly renew-
I 233 ]
ed 5 as appears from Exod. xx. 2. where the Most
High expressly says to Israel, " I arn the Lord
thy. God, which have brought thee out of the land
of Egypt, out of the house of bondage." Thus
putting them in mind of the promise in the Abra-
hamie covenant, Gen. xv. 14. To the same pur-
pose is the endearing appellation which he takes to
himself at the bush, Exod. iii. 15. — 18. Compare
Deut. vii. 6. — 11. xxix. 10. — 13. To this we must
also refer the offering of sacrifices, and the sprink-
ling part of their blood upon the people, accom-
panied with these ever-memorable words, " Behold
the blood of the covenant, which the Lord hath
made with you." This was a covenant made by
sacrifice, and therefore the covenant of grace, Psal.
1. 5. Heb. ix. 18. — 20. No blackness, no darkness,
nor tempest here: No sound of a trumpet, no ter-
rible sight, or tremendous voice of words, Heb. xii.
18. — 21. Nothing like the terrors of the fiery law.
Every thing indicates mildness and mercy, the meek
Moses saying, « Behold the blood of the covenant,"
Circumcision and the passover were the signs and
seals of this covenant, Rom. iv. 11. 1 Cor. v. 7.
And therefore it was the covenant of grace.
A national covenant was also established with
Israel by the ministry of Moses. As a nation,
kingdom or commonwealth, they were under a
theocratical government, God giving them a body
of laws by which they were to regulate their con-
duel:: laws accompanied with promises and threat-
enings of a temporal nature. The promises and
threatenings respecting them in their national ca-
pacity could not belong either to the covenant of
U
^ I 234 ]
works, or of grace, as these two covenants affect
men only as individuals. For though all na-
tions, shall be gathered, before the universal Judge,
Mat. xxv. 32. yet he shall pass sentence not up-
on nations as such, but upon individuals. To the
temporary promises'and threatenings, together with
the laws accompanying them, the Israelites gave
their consent, Exod. xix. 5. — 8. These laws were
not merely judicial, but also moral and ceremonial,
Exod. xxxiv. 27. Deut. iv. 13. In obeying these,
and testifying their loyalty to God their king, they
were to live in prosperity, Lev. xviii. 5. Deut iv.
1, 40. viii. 1. Isa. i. 19, 20. but in palpably or
presumptuously violating them, they were to die,
Heb. x. 28. For instance, idolatry, blasphemy,
murder, adultery, and every presumptuous trans-
gression, were all to be punished with death, Deut.
xvii. 2. — 7. Lev. xxiv. 15, 16. Exod. xxi. 12. —
14. Lev. xx. 10- John viii. 5. Num. xv. 30,31.
Deut. xvii. 12. For such as were guilty of any of
these, no sacrifice was to be offered, Psal. li. 16.;
and of consequence, no "pardon was to be given
them, unless by a peculiar dispensation from God
the king of Israel; but they were to die without
mercy, compare Heb. x. 28. with 2 Sam. xii. 13.
In other cases, having offered the appointed sacri-
fices, their sins were forgiven, and their lives con-
tinued, Lev. iv. 26. xxxi. 35. When I say forgiv-
en, it is only meant of a political pardon, such as
these sacrifices in that theocracy, were appointed
to procure, and not at all of that remission of sins
which is the fruit of Christ's atonement. It can
no more be doubted that many Israelites were for-
[ 235 ]
given in the one sense, who were not in the other;
than that many were included in the national co-
venant, who were not savingly interested in that of
grace, " Thus, (as one saith) the temporal life of
the Israelites was preserved, or forfeited, as they
were innocent or guilty of such crimes, for which
no sacrifices were appointed of God." Brine en
the Atonement, p. 14?.
These things, however, did not exhaust the
whole of the Sinai-dispensation. For I cannot but
cordially agree with our Author and many of the
Reformed, that the covenant of works was also re-
peated there. As to its condition and its promise,
the Apostle is very explicit. " Moses (saith he) de-
scribeth the righteousness which is of the law/that
the man who doeth those things shall live by them,"
Rom. x. 5, Gal. iii. 12. This righteousness is op-
posed to that of faith. And therefore, sure as the
one is the righteousness of Christ, the second A-
danv, the other is thatj to the performance of which
all the first Adam's posterity are bound by the co-
venant of works. The words cf Moses, quoted by
the Apostle, are found in Lev. xviii. 5. "Keep
my statutes: which if a man do. he shall live hi
them: I am the Lord." That the life here implies
a life of prosperity, as referring to the national co-
venant, 1 shall not deny. But that it implies no
more, would be giving the lie to the inspired A-
postle. Nor is this the only passage where the
New Testament writers discover a sense in the Old,
which otherwise we never could have reached.
Compare Matt. ii. 15. viii. 17. John xix. 36, 37.
Acts i. 20. Rom, xiv. 12.
U %
[236 ]
A c . to the nature of the life promised in the law,
cur Lord's answer to the lawyer, is most decisive, .
.Luke x. 25. — 28. The life promised to the doers
of the law, is the same in substance with that which
believers enjoy. Only they hold it by different
tenures, the one by works, the other by faith. Of
the former, it is said, The man who doeth these
things, shall live: of the latter, it is written four
times, and in the following order; The just by faith
shall live, Ilab. ii. 4. Rom. i. 17. Gal. iii. 1 l.
Hcb. x, 38. The life which the just by faith shall
enjoy, as eternal. Hence it may be concluded that
the life promised to the doers of the law, is also
eternal. Compare again, .Luke x. 25.- — 28. As the
command and the promise of the covenant of works
are found in the ministration of Moses; so is its
awful sanction. Hence we read that the ministra-
tion of death was written and engraven in stones,
% Cor. .iii. 7. The Apostle having observed, that
as many as are of the works of the law are under
the curse, adds in support of this awful docTrine:
for it is written,, viz. Deut. xxvii. 26. " Cursed is
every one who continueth not in all things which
are written in the book of the law to do them,"
Gal. iii. 10. The nature of this curse may be fair-
ly inferred from the life to which it stands oppos-
ed. For sure as righteousness and sin are oppo-
sires, so must the promise and the threatening.
The one being eternal life, as we have just now
seen, the other must be eternal death, Rom. vi.
23. everlasting punishment, Matt. xxv. 46. And
that the law, denouncing this curse against its
transgressors, is the covenant of works, appears
[ 237 ]
from this, that the Gentiles as well as the Jews
were under it, Rom. iii. 19. Gal. iv. 5. If this
law was the law of works, then being a covenant,
it. must be the covenant of works. But the for-
mer is true, Rom. iii, 27. and therefore the lat-
ter. That a mediator was employed in giving it,
goes far to prove that it was a covenant. It was
ordained in the hand of a mediator, Gal. iii. 19.
viz. Moses, Deut. v. 5. The mediator of a law is
as unusual a phrase as the mediator of a testa-
ment, Heb. ix. 1 5. If the one intimates that the
testament has something federal in it, the other
must intimate the same respecting the law. Bat
what puts it beyond all doubt that the covenant of
works was repeated at Sinai, is the Apostle's ex-
press testimony, Gal. iv. 24. " These are the two
covenants, the one from Mount Sinai, which gen-
dereth to bondage," These two covenants are not
the two Testaments, the Old and the New: but the
covenant of grace and the covenant of works.
Which is evident from this, that the Apostle is not
contrasting the two Testaments, the one of which
succeeded the other, but two solemn transactions,
both of which took place long before Christ~came j
viz. The promise given to Abraham, and the lav/
promulgated from Mount Sinai, chap. iii. 15. — 20.
He had begun chap. ii. 16. to contrast faith
and rhe works of the lav/, in the great article of
justification. And of these he never loses sight
throughout the whole of the Epistle. True it is,
having observed that Christ's people are Abraham's
seed, and heirs according to the promise, chap. iii.
29. he takes occasion from thence to state the
U3
r 2-3S ]-
contrast between believers, before and since the-
coming of Christ, chap. iv. I.— 7. That during
one period, they differed little from servants, were
as children under age, and therefore under tutors
and governors; but since the other, they are no
more servants, but sons, sons come of age*, no
longer minors, but men.
To the attentive, however, it must be obvious,
that the Apostle having made this comparison and
chid the Gaiatians for their inconsistency, resumes
the subject of the law and the promise, together with-
their respective adherents, chap. iv. 2i« — 31. But
in these instances the comparison is very different
in reference to the subjects. In the one case, he
compares the heirs under one period, with them-
selves under another. In the former period, the
heirs differed almost nothing from servants; in the.
latter, they were no more servants but sons. Dur-
ing that, they were in a state of comparative bon-
dage; in this, they are made free, compare chap.
v.. L. Thus he compares believers with themselves.
Even so ive } when we were children, were in
bondage— God sent forth his Son — that ive might
receive the adoption of sons. But in contrasting
ihe two covenants with their adherents, he does not
compare the same persons with themselves, or the
same community with itself at different periods, but
two opposite classes or kinds of men, viz. the
children of the bond-woman, and the children of
the free.. He does not compare the heir when
n child, with himself when a man: but the heir
with him who shall not be heir, chap. iv. 22. — 30.
IJe does not compare the same community with
[ 239 J
itself at different periods, but one community
with another: so opposite that both before, and
since the coming of Christ, the one has persecuted
the other, verse 29. He does not run the contrast
betwixt such as are in a state of comparative bon-
dage, and those who are not, as in verses 3,^7: hut
between those who are in absolute bondage, out-
casts, not heirs; and those who are free indeed^
heirs of the inheritance : in one word, between
those who are bastards, and those who are sons,
Jleb. xii. 8. He does not say here, as in verse 3d ?
When ive were children, we were in bondage : but
we are not children of the bond- woman, but of the
free, verse 31.
Thus, it is evident to a demonstration, that he
is still prosecuting his subject, in stating the oppo-
sition betwixt the Abrahamic promise and the Sinai*
law } together with their respective adherents.
And as in chap. hi. 1". he had called the former a
covenant, so in chap. iv. 24-. he calls the latter by
the same name. Hence he who runs may read,
that the covenent of works was repeated at Sinai.
Before I close this note, it may be observed, that
the ceremonial sacnfices come under very different
considerations, as connected with each ot these
covenants. As related to the covenant of grace,,
they were typical of Christ,' Col n. 17. Heb x. 1.
as interwoven with the national covenant, they were
mulcls, penalties, or fines, Num xxxv. 31, 32. In
retuion to the covenant oi works, they were a hum-
bling hand-writing, bearing that the church's debt
was not yet paid> Col. li. t4-. Heb. x. 3. The A-
posile is very peremptory as to this last, Gai. v, 3.
[ 240 ]
Having finished the do&rinal part of the epistle,
he enters on the application, chap. v. 1, and as he
had said so much concerning the comparative liber-
ty of Christ's people since his coming, as being
greater than what they enjoyed before, chap. iv. 1.
—7c and also shewn that they " were the children,
not of the bond- woman, but of the free," verse 31.
he addresses the Galatians with great propriety,
" Stand fast therefore in the liberty wherewith
Christ has made us free, and be not entangled again
with the yoke of bondage." Us who are no more
servants but sons, chap. iv. S. — 7. He has re-
deemed us not only from the curse, chap. iii. 13.
but also from the bondage under which we were to
the elements of the world, chap. iv. 3. — 5. and
therefore ye churches of Galatia, stand fast in
that liberty wherewith Christ has made us free,
whether common to the saints in every age, ©r pe-
culiar to them under the New Testament. And be
riot entangled again with the yoke of bondage: that
comparative bondage under which we continued
when children, A£ts xv. 10. Do not foolishly pre-
fer the childish to the manly state, chap. iv. 1.— 3.
" Behold, I Paul, say unto you, that if ye be cir-
cumcised, Christ shall profit you nothing." How
so? Was not Abraham and all his seed under the
Old Testament circumcised? Yes indeed; but he
and all other believers received circumcision as a
seal of the righteousness of faith, Rom. iv. 11.
whereas the judaizing Galatians gloried in h as a
part of self-righteousness required by the Sinai-law.
In the one case it was a type, in the other an hand-
writing; in the one it was subordinate to Christ, in
[ m i
the other opposite to him. The ceremonies were
not now so much as a shadow, seeing the body
was come: and considered as a hand-writing, they
bore a falsehood, the church's debt being paid,
John xviii. 30. " I testify again, (says the apostle
in holy ardour,) to every man who is circumcised,
that he is a debtor to do the whole law." Every
believer owes obedience to the whole law, as a rule
of righteousness, 1 Cor. ix. 21. but he does not
owe it under the' penalty. Through grace, mites
are accepted, where millions are due, 2 Cor. xviii.
12. Not so with the self-justiciaries in Galatia.
They were debtors to the whole law as a cove-
nant, or to die: debtors under the pain of the
curse, chap. iii. 10. . The Apostle adds, " Christ
is become of no effect unto you, whosoever of
you are justified," L e. seeks to be justified, by
the law. Miserable situation, when the only
remedy is inefFedual!. Men must be justified by
Christ's surety-righteousness, or not at all. Works
and faith are opposites here. The Apostle
closes this sentence wiih an awful clause, " Ye
are fallen from grace." In seeking justification by
the Sinai-law, they had fallen from every claim to
grace. For grace and works cannot possibly be
joined in justification, more than in election, Rom.
iv. 4-. xi. 6. " Fallen from grace!" Fearful indeed!
To fall from the doctrine of grace, is a wide step
towards falling, (were it possible) from the state of
•grace. — As to the covenants delivered at Sinai, see
Mastricht's Theol. Lib. 8. cap. 2. Gillespie's Ark
of the Testament, p. 157, 181. Boston's Notes on
the Marrow, p. (mihi). 55. let. z. p. 89. let. L
[ 242 ]
No. 15.— Page 99.
Our Author here refers to what he has said con-
cerning the double justification, in his Economy of
the Covenants, book 6. chap. 8. sect. 21.-— 26.
Turrettin teaches the same doctrine, Concordia
Pauli & Jacobi, sect. SI. — 34. So likewise Pic-
tet. TheoL Chret. vol. 2. p. 209. And so, Placette,
De La Justification, p. 410. It is not relished,
however, by several respectable Divines: as Flint
and M>he not touched, she had
not been made whole. She believed, in order to
a believing touch. In like manner, it is not suf-
ficient that I believe I shall be saved, if I believe
in Christ. No, I must go forward, an ' actually
confide in him, rest upon him, and commit my all
unto him, trusting, that in the event I shall not be
disappointed, nor of consequence, ashamed, Rom x.
21. This is the doctrine of our Shorter Catechism,
in which we are taught, that, " By faith in Jesus
Christ, we rest upon him tor salvation, as he is of-
fered to us in the gospel." He is offered as a Priest,
a Prophet, and a King: accordingly, in believing,
we rest upon him for salvation, which he purchased
with his blood, reveals in his word, and applies by
his Spirit; salvation from sin and wrath, Matth. i,
21. Rom. v. 9. 1 Thess. i. 10. We cannot rest
[ 251 J
upon him for salvation, without believing or trust-
ing that we shall be saved by him. Nay, so far
are these from being separable, that they are ra-
ther one and the same. For to speak in the first
person, as do both the Palatine and the Westmin-
ster Catechisms, what is my resting on Christ for
salvation, but my trusting that I shall be saved by
him? No man attending to the operations of his
own mind, can deny this. If he will, let him try
whether he can. rest upon a person for doing a cer-
tain thing in his favour, without believing, trusting,
or being persuaded, that he will do that thing for him,
A ;d this assured trust, instead of cutting the sinews
of obedience, greatly strengthens them. When I be-
lieve that I shall be saved by Christ, I cannot but love
him- This faith cannot but produce love, and work
by it, 2 Cor. v. 14. Gal. v. 6. 1 John iv. 19. and
this love is the first and great commandment in the
law, Mitth. xxxvii. 38. And as this faith of parti-
cular trust is produ£tive of holiness, so also of com-
fort. Faith and love combine their influence in
expelling slavish fear, Matth. viii. 26. xiv. SI.
Luke xii. 32. 1 John iv. 19. The more I believe
« I shall be saved by Christ, the less will I be troub-
led with the fear of being cast into hell. In this
case, there will be the strictest proportion -, the more
faith the less fear, Luke viii. 50. John xiv. 1.
Trusting that Christ will save me, even me, I will
be no longer subject to bondage through fear of
death, Heb. ii. 15. but serve God without fear, in
' holiness and righteousness all the days of my life 9
Luke i. 74. Believing, that in fighting the good
fight, I will obtain the victory \ that though like Gad*
[ 252 ]
a troop may overcome me, yet I shall overcome
at the last, (Gen. xlix. 19.) and that I shall be
more than a conqueror, through him who loved me,.
Rom. viii. 37. Believing all this, I will take unto
me the whole armour of God, Eph. vi. 13. and
in holy confidence go forth, to battle, Judg. xx. 28.
1 Thess. v. 8, 9. In particular, I will use the last
piece of the Christian armour, viz. The prayer of
faith, Eph. vi. 18. Pleading with God that he
iiwuldi and quietly relying upon him that he will,
fulfil my requests. Larg. Cat. Quest, ult. To all
that has been observed, permit me to add, that the
| laborious Baxter, who had made the marriage con-
sent to Christ, as a King and Lord, the formal sfi
of justifying faith, as being an epitome of all gos-
; pel obedience, and had thereby, as well as by his
other dangerous notions concerning justification,
corrupted the fountain, and endangered the faith
of many j yet after all came to be of another mind,
and had the humility to tell the world so much.
« I formerly believed, said he, the formal nature of
faith to lie in consent^ but now I recant it: I believe
it lies in trusty and this makes the right to lie in
I the objeEl; for it is — I depend on Christ as the mat-
| ter or merit of my pardon, my life, my crown, and
I my glory." Answers by the twelve Brethren to
the Commission's Queries, p. 66.
No. 17.— Page 109.
At Christ's resurrection an everlastipg righteous-
ness was brought in, as scripture speaks, Dan. ix.
24. to be imputed to each of the ele£t upon their
union with Christ, Rom. ill. 22. xvi. 7. But as
[ 253 ]
previous to that period, they are children of wrath,
Eph. ii. 3.; enemies, Rom. v. 10.: and in a state
of condemnation, John iii. 18. v. 24. I doubt
how they can be said in any sense to be justified.
True, indeed, Christ at his resurrection was justi-
fied, viz. solemnly discharged of all that debt which,
in his suretiship he had engaged to pay. But
though he was no longer a curse, Gal. iii. 13.
the unbelieving ele£t are still under the condemna-
tory sentence of the broken law. Though he be
no longer under wrath, the wrath of God still a-
bideth on them, John iii. 36. It is only when li-
nked unto him, that his righteousness becomes
theirs-, which being imputed to them, they are
justified. Hence our excellent Confession, chap,
ii. 4. asserts, " Christ did in the fulness of time, die
for their sins, and rise again for their justification:
Nevertheless, they are not justified, until the Holy
Spirit doth, in due time, actually apply Christ un-
to them." At his resurrection the robes of justi-
fying righteousness were laid up in store with
him, but it is only in believing that they put them
on, Rom. iii. 22. Gal. iii. 27.
No. 18.— Page 127.
That the words instrument and condition are e-
quivalent, appears from the Westminster Assem-
bly. For in the Confession, they say that faith is the
alone instrument of justification, chap ii. 2. In the
Larger Catechism, Quest. 32. they aver, that God
requireth faith as the condition to interest sinners
in the Mediator. And in answer to the 73d.
Question, They teach that faith justifies a sinner
1 254 ]
only as it is an instrument, by which he received
and applieth Christ and his righteousness. Hence
it is obvious, that they took condition and instru-
ment to be synonymous terms. Sure, as if is a
conditional word, Acls viii. 37. Rom. viii. 13.
x. 9. fmth must be a condition of some kind or
other. If the threatenings be conditional on the
one hand, Isa. vii. 9. John viii. 24. so must some
of the promises on the other, Mark xvi. 16. In
the adminstration of the word, it is not absolutely
promised to sinners, that they shall be saved, but
only conditionally j that is, if they believe in Christ,
they shall, A£ts xvi. 31. Faith is not the condU
tion of the covenant of grace, else no blessing of
that covenant could be conferred, till the sinner be-
lieve. Now it is obvious, that the new heart is
given previous to actual believing. For none can
believe but in virtue of the new heart. Precious
faith itself is a blessing of the new covenant, John
vi. 37. Phil. i. 29. 2 Pet. i. 1. It cannot how-
ever be the condition of itself. But though it be
not the condition of the covenant, yet it is a condi-
tion of connection in the covenant. For as the
new heart is necessary unto it, so is it in order to
justification. We are uniformly said to be justifi-
\ ed by faiths never before it, Rom. iii. 30. v. 1. Gal.
ii. 16. and this fairly implies its instrumentality
in the matter of justification. Being the instru-
ment or medium of our union with Christ, it must
be the same as to pardon and acceptance. It is
the eye wherewith we look unto him, the feet
whereby we run unto him, and the hand by which
we receive him. In one word, it is the ligament
[ 2-55 ]
or bond, whereby we are united to him, John i.
12. Eph. iii. 17. The difference among the Evan- ;
gelic as ro the conditionally of faith, is merely ver-
bal. Not so betwixt them and the Arminians, who
introducing a new law, make faith, repentance,
and obedience to it, the conditions of forgiveness
of sin. This their new law amounts to a new co-
venant indeed. But it is a new covenant of
works: not a testamentary covenant, or a covenant
of grace.
No. 19.— Page 119.
That there is a change in the soul before faith,
is obvious from this, that every a£fc must proceed
from a previous principle 5 and therefore so must
believing in Christ. The mind must be enlighten-
ed and the will renewed, before the sinner can em-
brace him. But wherein the change before faith,
differs from that which follows it, A6ts xv. 9.
xxvi. 18. is not easy to determine. Some con- ;
ceive, that in the former, new powers are infused, in j
the latter, new habits. Baxter speaking of the for-i
mer, says, " Some think it most probable that it is
somewhat distinct from a habit, i. e. a power.'*
Saints Everlasting Rest, page 14. " The princi-
ple, the power, or habit (whichsoever it be that is
infused) they are all at once, page 136. Habits
are not felt immediately, but by the freeness and
facility of their acts, page 421. Habits and pow-
ers are but to enable us to action," page 697. Char-
nock discoursing on the nature of regeneration,
says, K There is a change, a creation, and if a
living creature, then possessed of some power to
[ 256 ]
acl:, and habits to make those actions easy: A
power to a£t, and a habit to faciliate that act. — The
operations of a new creature are real; and therefore
suppose a real power to act, and a real habit as the
spring of them. By habit we mean an inward
frame, enabling a man to act readily and easily,
as when an artificer hath the habit of a trade.
There is a power inherent in this habit to enable
the soul to act; all habits add strength to the fa-
culty. Habits are to strengthen the faculty,
and faciliate the acting of it." Charnock's Works,
vol 2. pages 42, 4>5, 51, 55.
Boston in his notes on the Marrow of Modern
Divinity, p. 802. Having observed that the Author
had placed faith before the new principles of ac-
tions, and before the habits of grace, says, « One
must distinguish betwixt new powers, and new ha-
bits or principles of action. Regeneration, strictly
so called, is the quickening of the dead soul, by
the Spirit of Christ passively received, goes before
faith, and is the same with effectual calling
Regeneration largely taken, presupposing the form-
er, is the same with sanctification, wrought in the
soul by the Spirit of Christ, actively received by
faith, and so follows faith. In regeneration ta-
ken in the former sense, new powers are put into the
soul. In regeneration taken in the latter sense,
new habits of grace are given." So Essenius, Com-
pend. cap. 16. sect. 5. saith, "As by regeneration
new powers were put intothe man, so by sanctifica-
tion are given new spiritual habits." The distinc-
tion between new powers and new habits occurs
frequently in Boston's Works. View of the Cove-
[ 257 ]
riant of Grace, p. 160. Explication of the Assem-
bly's Catechism, p. 170. In his Sermons on John
xiii. 8. he compares new powers to the case of La-
zarus, when arisen from the grave; and new habits
to his situation, when loosed and let go, p. 229.
Our Author's sentiments respecting gracious ha-
bits, are much a-kin to these. For in page 73.
seel:. 16. he teaches, that believers by their sins
greatly diminish the habits of Christian virtues, as
to the facility and promptitude of acting. The great-
est philosophers admit of the distinction between
power and habit. Dr. Reid, having spoken of a
squinting person, who has acquired the power to
look straight, adds, " It will then concern him to
acquire the habit of looking straight, as he has got
the power" Inquiry into the Human Mind, page
249.
In illustration of this distinction, it may be ob-
served, that the a£t. of writing, arises immediately
from the habit, mediately or remotely from the
power. The power is a cause without which one
cannot write, 'but the habit is a cause by which he
writes. In the infusion of new powers, the seeds
of all saving graces are put into the heart. For
powers lie as at the bottom both of habits and a£b.
By the .firat a£r, of faith, a habit is obtained, and
together with it the habits of all other graces. New
powers and habits in conjunction are that seed
which remaineth in him who is born of God, 1 John
ill- 9. Hence Solomon, after an awful course of
^postacy, could say, My wisdom remained with me:
Eccl. ii. 9. viz. in its seed and root. The sacred
fire, though covered with ashes, was not totally
Y
[ 25S ]
extinguished. From the distin&ion between new
powers, and new habits, it is evident that initial
sanctification precedes justification, but that pro-
gressive, or the practice of holiness, follows it: in
other words, a new nature precedes it, but newness
of life, or good works are posterior to it.
No. 20.— Page 120.
The best divines have had very different appre-
hensions as to the connexion between repentance
and justification: some teaching that repentance is
prior to it, others that it is posterior. To set the
matter in the clearest light I can, allow me to make
the following observations.
1st, Repentance must always^be the sinner's du-
ty, i, e. to sorrow for sin, and to turn from it.
Once to deny this, would be to vindicate rebellion
against God. All the churches know, who has not
only said " Repent," Rev. iii. 19. but also again and
again, « Except ye repent, ye shall perish,' , Luke
xiii. 3, 5. To be impenitent, is " to treasure up
wrath against the day of wrath," Rom. ii. 5.
2dly, Repentance is often taken largely, as in-
cluding faith in the Saviour, and obedience unto
him. Thus, when repentance and remission of sins
are mentioned, Luke xxiv. 47. A£ts v. 3 L. the
former must include all the duties of the Christian,
as the latter does all his privileges. When Pe-
ter said to convinced sinners, " Repent, A&s ii. 38.*,
and when God now commandeth all men every
where to repent, Acts xvii. 30.; is willing that we
should all come to repentance, 2 Peter iii. 9.*, and
his goodness should lead us to it," Rom. ii. 4%-, faith
C 259 ]
in Christ must certainly be included, Compare
Acts xvi. 31. In like manner, when God is said
to have granted unto the Gentiles repentance unto
life, A£ls xi. 18. this must imply that he had o-
pened unto them the door of faith, Acts xlv ; %1 .
Sdly, Repentance and faith are frequently men-
tioned as distinct, Heb. vi. 1. Thus the substance
of John's preaching was, " Repent artd believe
the gospel," Mark i. 15.; and thus Paul "testified
both to the Jews, and also to the Greeks, repent-
ance toward God, and faith toward our Lord Je-
sus Christ," Acts xx. 21. After the infusion of
spiritual life, the pulse beats strongest in these two
arteries. Pemble's Works, page 20.
4thly, Faith and repentance, though distinct, are
nevertheless inseparable: inseparable surely in their
principle, if not in their exercise. For it is from
the new heart, infused in regeneration, that the y
proceed. The new life, so graciously given of God,
cannot but dispose its subjects unto both. We
must not once indulge the thought, that believing
in Christ, they can be, or continue impenitent.
The laws of God put into their mind, and written
in their heart, in the day of regeneration, effectual-
ly forbid every such imagination. That inscription
includes repentance as well as faith. An impeni-
tent believer, or an unbelieving penitent, are as
gross contradictions as a square circle. True it is 3
the awakened and believing sinner may be much
more eager after deliverance from the guilt of sin,
than from its power; as a sense of danger made the
man-siayer run to the city of refuge. But ir is
true likewise, that though he has not such a puu-
Y 2
[ 260 }
gent sense of the intrinsic evil of sin as afterwards,
yet he has no desire to continue in it. For, as one
saith, Positive impenitence cannot consist with faith
in such as are to be justified. Brown on Justifi-
cation, p. 363. I will not take upon me to de-
cide whether as one sense or member can be exer-
cised when another is not, so it may be with the
graces of the Spirit. This, however, may be affirm-,
ed, with our Confession, that faith is not alone in
the person justified, but is ever accompanied with
all other saving graces, chap. xi. 2. It is with the
heart that the man believeth unto righteousness,
Rom. x. 10. not with the stony heart surely, but with
the new heart, the heart of flesh, Ezek. xxxvi. 26. &
not with the impenitent heart, Rom. ii. 5. but
\ ith the broken and the contrite, Psal. Ii. 17. The
new heart must include all the graces, if not in
their actual exercise, yet in their principle, seed, or
root. We read indeed, that God justifieth the un-
godly, Rom. iv. 5.; but this cannot, in fair con-
struction, imply that the man when justified, is un-
godly, still holding fast his sins, and refusing to
return. For his being justified by God, is as a
thousand arguments that he has returned to God..
The preceding context, Rom. iii. 26. bears, that
God is the justifier of him who believeth in Jesus.
Now to believe in him, as it is the a£t of the quick-
ened soul, for a£tion always presupposes life, so it
is not the acl of one altogether ungodly. By it the-
heart is said to be purified, A£ls xv. 9. and if so,
it itself must be pure in some degree. For an im-
pure acl: can never purify. It is expressly called
most holy, Jude 20. \ and therefore he who exer-
r 2si 3
eises it, cannot be called ungodly* in the usual
sense of the word. He is radically holy, having
holy faith. The true sense therefore of these
words, that God just ifieth the ungodly, I conceive to
be the same, as when our Lord said, the blind see,
and the deaf hear, Luke vii. 22. It cannot be
that these persons were actually blind, when they
saw j or deaf, when they heard: but that being
once so, they now both saw and heard. In like
manner, God is said to justify the ungodly, i. e. hira
who had hitherto been so. The former instances
were prodigies of power, this is a miracle of mer*-
cy. But as it would be absurd to think that in these
the parties were actually blind and deaf, when they
saw and heard; it would be equally so, that in this,
the person is ungodly in the common sense of the
word, when he beiieveth in Jesus, and is justified.
By the ungodly here is not meant only a man wal-
lowing in the grossest sins, but whosoever has
broken the law in any instance. " For whosoever
shall keep the whole law, and yet offend in one
point, he is guilty of all," James, ii. 10,
In law-reckoning, that man is ungodly who has
broken any of its commands. So far from justify-
ing him, it lays him under its dreadful curse, Gal.
iii. 10. — 13. It knows nothing of repentance, cr
of pardoning the penitent. That the ungodly
should be justified by his own works of righteous-
ness is therefore a contradiction in the eye of the
law: as much so as to say, that one and the same
person has both broken it, and kept it. For if un-
godly, where are his works of righteousness? And
if justified by his works of righteousness, how is
ya
[ Stgg ]
he ungodly? We learn from Rom v. 6, 8, 10v
that in law-reckoning, ungodly sinners, and enemies
to God, are terms of the same import. Therefore
that the ungodly should be justified through im-
puted righteousness, is the same with enemies be-
ing reconciled unto God by the death of his Son.
And what a miracle of mercy this! It is however
true that the ungodly man, who is justified, is one
who believeth in Jesus, Rom. iii. 26. and there-
fore, he is no more absolutely under the power of the
carnal mind, which is enmity against God, Rom*
viii. 7. He is not sensual, having not the Spirit,
hide 19. From whence doth his believing proceed,
but from the Spirit of faith ? Is it not one of the
fruits of the Spirit? Gal. v. 22. We must therefore
still affirm, that the ungodly who is said to be jus-
tified, is he who was once ungodly, as the blind*
said to see, are such as once were blind.
5thly, Faith and repentance in their exercise
run into one another, or are so intermingled, that in
believing, the sinner repents, and in repenting he
believes. John baptized with the baptism of re-
pentance, saying unto the people, that they should
believe on him who should come after him, that is,
on Christ Jesus, A£b xix. 4. Matth. iii. 1. The
great things which Paul testified both to Jew*,
and Greeks, were repentance towards God, and
faith toward our Lord Jesus Christ, A£fcs xx.
21. These, however, are so closely connected*
that the one may be viewed as part of the other,
viz. faith in Jesus as a part of repentance towards
God. Repentance is a turning, or a coming unto
God, Jer. iii. 22. This spiritual motion towards
[ 26S 3
Kim, presupposes a certain way, in, by, or through
which, the soul corneth unto him. Now this way
is the Lord Jesus Christ, John xiv. 6, Sinners
come unto God by him, Heb. vii. 25. x. 20*
When therefore they first set foot on this way, so
to speak, in order to return to God, then they be-
gin to. repent. Sure as Christ is the way to the
Father, when they believe in the one, they are
on their return to the other. in this point of
view, faith in Jesus Christ is not only connect.
ed with repentance, as the means with the end 3
but is also a part of it. Since, therefore, God is
the end in which it terminates, and Christ the way
to that end, the question concerning the priorit?
of faith or repentance, is, according to the very ju-
dicious Fraser, much as if one should ask, Which;
is first in order of time, or of nature, my setting
out for Edinburgh, or my taking the way to it?
Scripture Doclrine of San&ification, p. 486.
6thly, Initial repentance is, in order of nature, be-
fore justification; progressivein the order of time
after it. This is obvious from the well-known
doctrine, that effectual calling or regeneration is
prior to justification \ sanctificaiion posterior to it,
Paul, in enumerating the links of the golden chain
of salvation, places vocation before justification,
Rom. viii. 30. " Whom he called, them he also
justified." The sinner called by grace, Gal. u
15. quickened by the Spirit, 2 Cor. iii. fc>. or
torn of him, John iii. 5. believes in the Lord
Jesus Christ, John L 12, 13. The first \& of
faith cannot be the acl of the dead soul, but of the
quickened. The Holy Spirit indeed, enable*. an4
C **♦ ]
excites to that a£t, yet surely it is not He, but the
quickened sinner who believes. It is in virtue of
the life communicated in regeneration, that he-
does. Now, that life by which he is disposed to
believe, cannot but also incline him to repent. A
disposition to believe is inconsistent with a purpose
to continue in sin. That grace which disposes
unto one duty, disposes unto all. The law writ-
ten in the heart, Heb. viii. 10. includes not one
grace only, but all the graces of the Spirit. If he
be in the quickened sinner, shall not all his graces 2
If not in their actual exercise, yet in their seed^
principle, or root ? Our Larger Catechism teaches,
that in san£Uf]cation, viz. initial san£t if] cation, re-
pentance unto life, and all other saving graces, are
put into the hearts of the elecl:. Quest 75.
That repentance is previous to pardon, is abun-
dantly evident from Isa. Iv. 7. lt Let the wicked
forsake his way, and the unrighteous man his
thoughts: and let him return unto the Lord, and
he will have mercy upon him: and to our God, for
he will abundantly pardon." Here mercy and mul-
tiplied pardons are promised to such as turn
from their sins unto God, and in these two, the
essence of repentance consists. While pardon is
promised to such, this cannot but imply that the
wicked not forsaking his way, shall find no mercy.
The same we learn from what our Lord so peremp-
torily told the Jews again and again, Luke xiii. 3, 5.
I tell you, M Except ye repent, ye shall all perish/'
If without repentance, sinners perish, then they
die in their sins, John viii. 2i — '24. and if so, then
they die under their imputation: and if their sins
[ 265 ]
are imputed to them, it follows that they are not
justified from them: that is to say, there is no par-
don for the impenitent. This argumentation is as
conclusive, as that a conditional threatening includes
a conditional promise. So, when Christ says, " Ex-
cept a man be born again, he cannot see the king-
dom of God>" John iii. 3. we thence conclude*
that, if a man be born again, he shall assuredly en-
ter into that kingdom.
That progressive repentance is posterior to justi-
fication is abundantly obvious from holy scripture.
There is forgiveness with Jehovah, that he may
be feared, Psal. cxxx. 4. Till I believe the former,
I cannot exercise the latter. For a persuasion that
there is no forgiveness with Kim, locks up the
heart against him, and hardens it from his fear.
It leads to that awful conclusion, Jer. ii. 25.
| There is no hope: No; for I have loved stran-
gers, and after thee will I go." Since there is for-
giveness with Jehovah, that he may be feared, e-
very sinner who hears this joyful sound, may ar-
gue, there is forgiveness with the Lord for me, that
I may fear him. And soon as he so believes, he
runs in the way of duty, his feet are made like
hinds feet. Soon as on the footing of the Divine
testimony, I trust that there is forgiveness, not for
others only, but for me, even for me, for all that I
have done, John. vi. 37. Rev. xxii. 17. 1 Tim. i.
15. Ezek. xvi. 63. and that through the grace
of the Lord Jesus Christ, I snail be saved, A£ts
xv. 11. Soon as I so believe, forgiveness is mine, I
am a pardoned sinner, I cannot but fear the Lord,
and as my faith is> so shall my fear be, In Luke vik
[ 26$ ]
4-7. we have a most incontestable proof to this
purpose. (i Her sins, which are many, are forgiv-
en; for she loved much." The woman's love to
Christ was the evidence that her sins were forgiven,
not the cause. The gratuitous forgiveness was the
cause of the love, not the love the cause of the forgive-
ness. If her love followed her being forgiven, so
must her repenlance: inasmuch as she could not
possibly grieve for offending the God whom she
did not love. It is observable, however, that in
dismissing her, Christ does not say, thy love, or
thy repentance hath saved thee} but thy faith:
intimating, as I apprehend, that however neces-
sary love and repentance may be, yet faith alone
is the instrument of our union to Christ, and there-
fore of the receiving forgiveness of sins.
No sin is more deeply repented of, than that
which is pardoned; nor is the sinner ever more
melted, than when he knows that he is pardoned.
How it pains him to think that he has sinned a-
gainst such a God, a God « forgiving iniquity
transgression and sin." Assurance of pardon melts
the heart, makes the head waters, and the eyes a
fountain of tears. " After that I was turned, (says
Ephraim,) I repented; and after that I was in-
structed, I smote upon my thigh: I was ashamed,
yea, even confounded, because I did bear the re-
proach of my youth," Jer. xxxi. 19. There is no*
thing more frequent in scripture, than to describe
the saints by this part of their character, " that
going and weeping, they seek the Lord their God,"
Jer. 1. 4. That they sow in tears, that they are
those who mourn in Zion, that " they sigh, and
[ 267 ]
that they cry for all the abominations done in the
midst thereof." Our Lord had scarce begun his
Sermon on the Mount, till he said, " Blessed are
they that mourn." Nay, in the description of
heavenly happiness there is an evident allusion to
their mourning and their weeping, while it is said,
" that God shall wipe away all tears from their
eyes," Rev. vii. 17.
Permit me to add here, that some of the most
judicious friends of the do&rine of grace, have
granted, that repentance in its beginning is prior to
justification. So Brown on Justification, p. 367.
So the blessed Boston, though in his younger days
he believed that pardon was previous in the order
of nature, to the very being of repentance, Miscel.
Quest. 3. p. (mihi.) 81. yet in a more advanced
period of life, and upon a still more extensive know-
ledge of the truth, he taught that " Initial san£H-
fication goes before justification in the order of na-
ture, as being the principle from which faith doth
arise j—- but progressive san£Hfication, i. e. san£H-
fication distinguished from regeneration, follows
justification." Body of Divinity, p, 298. They
who would see more upon this subject:, may con-
sult Halyburton's Enquiry whether Regeneration or
Justification has the precedency in order of Na-
ture.
7thly, The necessity of repentance in order to
pardon, is no how inconsistent with the freedom
of grace. We must not turn from the truth to
the right hand, or to the left, Josh. i. 7. neither
darken the doctrine of grace, nor teach what leads
to licentiousness. To deny the necessity of re-
[ 268 ]
pentance in order to pardon, seems much more
hostile to holiness of life, than the asserting of 11
as to the grace of God. Extremes these, which we
cannot too carefully avoid. It belongs to God alone,
and not to us, to say whom he will pardon, or up-
on what terms confer that inestimable privilege,
If what is pardoned, be that abominable thing which
his soul hateth, Psal. xi. 5. Jer. xliv. 3. Hab. i. 13,:
It seems a contradiction, to say that he can par-
don a sinner, purposing to continue in his sins,
or not purposing to forsake them.
If sin be an evil, (and of all evils, doubtless it
is the greatest,) it cannot be pardoned to the mail
in love and league with it. That the believing sin-
ner, should at that very instant when he first be-
lieves, be an impenitent sinner, is quite incredible.
The first a£t of faith cannot be the act of an irre-
generate or an impenitent soul. The new nature,
communicated to the dead sinner, cannot but in-
cline him to repent of his sins, while he trusts in
the blood of Jesus for their remission. One grace
is not to be considered as the mother of the
rest, but all of them as sisters. Faith and repent-
ance, in particular, are both graces of the self-same
Spirit, Gal. v. 22. Acts xi. 18. and are insepara-
ble. It is a truth, however, not to be overlooked,
that they differ widely as to their objects. Re-
pentance looks back to sin committed in the life,
and in to sin as still present in the soul. But faith
looks out to the righteousness of Christ, exhibited
in the word. In repentance, a man is deeply im-
pressed with a sense of his danger; in believing, he
turns to the strong-hold. Repentance is not in-
[ 269 ]
strumental in receiving the righteousness of Christ,
but precious faith is, John i. 12. Rom. iii. 22.
x. 6. Hence we are frequently said to be justi-
fied by the one; never by the other. In our Con-
fession, we are taught, that God is merciful in Christ
to such as are penitent; and that repentance is of
such necessity to all sinners, that none may expect
pardon without it, chap. xv. 2, 3.: though nei-
ther pardoned for it, as the meritorious cause; nor
by it, as the instrumental; yet not without it. As
in another case, we read of a right to heaven, Rev.
xxii. 14<. and of a meetness for it. Col. i. 12. so,
by faith in the righteousness of Christ, we have a
right to the pardon of sin;' and by repentance, a
meetness to receive it. These two are neither to
be confounded, nor considered as at variance, but
as looking with the most friendly aspect to one a-
nother, as did the cherubims on the ends of the
mercy-seat. Conviction of sin, is a leading part of
the Spirit's work, John xvi. 8. It is necessary,
not to give the sinner a right to Christ, or a right
to believe in him for salvation, but to make him
use that right already given him by the glorious
gospel. Till he have the one, he can never use the
other. There is a vast difference between what
he may do in point of warrant, and what he can
do in point of event. Soon as he hears of the of-
fered Saviour, he ought to embrace him. The mo-
ment he understands that there is a fountain o-
pened, whereat, men may wash for sin and for un-
cleanness, thither he should run. But the truth is,
he cannot, till convinced that he is all as an un-
clean thing. Without conviction and sorrow pro-
Z
[ 270 ]
portioned to it, no sinner can believe in Christ.
As he cannot repent without believing, neither can
he believe without repenting. And hence it also
is, that scripture in. pointing out the way of salva-
tion, sometimes mentions the one only, Mark vi.
12. Afts ii. 30. viii. 22. xvii. 30. 2 Pet. iii. 9.
sometimes the other only, A&s xvi. SI.: a clear
intimation, one would think, that as the two kine
were joined in bringing back the ark of God to the
land of Israel, so are these two sister-graces in
their existence and exercise. If repentance be not
previous to pardon, it is not necessary to it; and if
tfcis be truth, it may be publicly taught. But
whether preaching to sinners that repentance is not
necessary in order to obtain the pardon of their
sins, be a dotTrine according to godliness, i Tim.
vi. 3. let the intelligent and the unprejudiced
judge.
In conclusion of all, let us hear the evangelic
Fraser. " To me, it appears to be the truth
clearly set forth in the word of God, that no sinner
is justified but the penitent sinner j and that the
penitent, or repenting sinner, is justified by faith
alone, by faith in Jesus Christ, and in his blood;
from which blessed objedr, faith derives its virtue
to justify the sinner, and not from any thing in a
man, previous, concomitant, or subsequent to his,
faith, however certainly connected, true, unfeigned
faith is, with good dispositions and good woiks.
To represent repentance distinguished from faith,!
as in a class of co-ordinate conditionality with faith
in the matter of justification, or attaining an inte-
rest in the covenant of grace, and blessings there-
C 271 ]
of j I cannot consider otherwise than as a notion
ill-founded, and of hurtful tendency." Do£hine
of SanCtification, p. 490.
No. 21. —Page 123.
In these our degenerate days, when the priests
have corrupted the covenant of Levi, so to speak,
(Mai. in 8.) some are so confident, as to publish
from the press, in dire£fc contradiction to their ac-
knowledged Confession of Faith, that we are not
justified till we have finished our course. Hoiy
scripture, however, speaks in a very different style,
viz. " That we have passed from death unto Hie."
John v. 24?. 1 John iii. 14?. * s That being justi-
fied by faith, we have peace with God, and rejoice
in hope of the glory of God," Rom. v. i, 2,
e separated from genuine conviction. Where
there is a true sense of sin, confession will ever
attend it, Psal. xxxii. 5. To convince of sin is
the leading work of the Comfoner, John xvi. 8, 9.
and when the heart is pierced with the arrows of
conviction, there will ever be a holy flow of con-
fession. E\ren in professing his faith, the sinner
will confess his unbelief, Mark ix. 24. What
though confession be not the cause of remission ?
yet it is not without its influence, as to assurance,
or quietness of mind, Isa. xxxii. 17. viz. the as-
surance of sense, founded on the evidences of
grace. What though the foundation of faith, the
gospel-offer, standeth sure? It is not only neces-
sary that I build thereupon, but also that I know
I have built, 2 Tim. i. 12. 1 John ii. S. iii. 14-.
This last is necessary, though not to my salvation,
yet certainly to my comfort. We must examine
ourselves, whether we be in the faith, 2 Cor.
xiii. 5. And how can we know this, but by the
evidences of grace? And how can we discern this,
but by the exercise cf grace? It cannot be per-
Z3
C 274 ]
reived in itself, but only in its exercises, of which
confession of sin is certainly one. No man can
know that he is in a state of grace, till he discern
in himself the evidences of grace. If he could,
self-examination would be no longer necessary.
Therefore to talk of quietness of mind, previous
to the confession of sin, is dangerous and delu-
sive. For if a man think himself to be something,
when he is nothing, he deceiveth himself, Gal.
vi. 3. and like Laodicea, is miserable indeed,
Rev. iii. 17.
No. 23.— Page 136.
Our venerable Author with his usual accuracy
observes, that to the ele£t, believing in Christ,
past sins are pardoned, and future shall not be
imputed. In the former case, they are blotted
out, as scripture speaks, Isa. xliii. 25. xliv. 22. In
the latter they are not written, Jer. xvii. 1. not
imputed, Rom. iv. 8. not remembered any more,
Heb. nil 12.
" The sentence heav*n did full pronounce,
Has pardon'd all my sin? at once;
And ev'n from future crimes acquit,
Before I could the fads commit."
Erskine's Gospel Sonnets, Pan ill Se&, 1£.
No. 24-.— Page 147.
What a pity that our venerable Author did not
explain himself more at large, concerning these
two covenants? Boston having asserted that the
covenant of redemption and the covenant of
grace are not two distinct covenants, but one and
game, acknowledges, that many Divines ex-
C 275 ]
press themselves otherwise in this matter, and that
upon very different views: and he has the candour
to add, that some of these are noways injurious to
the doctrine of free grace: (View of the Covenant
of Grace, p. 26.) which observation is certainly
applicable to these views of our Author. In illus-
tration of this important point, the following things
are offered to the reader's consideration.
1st, God could not from eternity make a cove-
nant with the elect in their own persons, inasmuch
as then they neither did, nor could exist. Neither
could he in time make a covenant with them, im-
mediately in their own persons, but only mediately
through a day's-man, who can lay his hand upon
both parties, Job ix. 33. Being sinners, legally
and morally dead, he cannot treat with them but
through the intervention of a mediator, 1 Tim. ii.
5. In virtue of his infinite holiness and inflexible
justice, he is a consuming fire, Heb. xii. 29. Hab.
i. 13. while they on account of their guilt, are as
briars and thorns, Isa. xxvii 4>. But,
2dly, God from eternity entered into a cove-
nant with his own Son: a covenant concerning the
elecfc, Psai. Ixxxix. 3. iv. 29. Isa. xlix. 3. — 9. In
that covenant, conditions were required of him, and
promises made to him. The condition was, That
he should " make his soul an offering for their
sin." Isa Uii. 6, iO, II. Matr. xx. 28. John x. 18.
Upon this condition, life, eternal hfe, was promised
unto them, 2 Tim. i. 9. Tic. i. 2.* the promise was
made to him, in their favour: so a promise may be
made to a father concerning his children. This pro-
mise of eternal life, included ail the blessings of
[ 275 ]
the covenant, all the benefits of redemption, from
the infusion of spiritual life, to a seat in glory.
The Son was. appointed to purchase redemption,
and the eleel: to be partakers of it, 1 Thess. v. 9.
But while such inestimable privileges were pro-
mised them, they were not so promised, but that
God would require duty at their hand. Though
faith, repentance, and new obedience, were secured
to them by promise, John vi. 37. Zech. xii. 10.
Psal. ex. 3. this did not bear, that these things
should not be required of them in point of duty.
As the promises of assistance to the Son, bore
no prejudice to the conditions demanded of himj
neither were the promises of grace to the ele£r,
any how prejudicial to, or inconsistent with, the
requiring of duty from them. From what God
does in the application of redemption, we can be
assured of what he did in purposing and promising
it. The one is a certain key to the other/
Hence it appears, 3dly, That in this covenant,
Christ was the head and representative of the ele£t.
He engaged to pay their debt with his blood ^ as
he was in time, to beget them again by his Spirit.
Standing as in their place, substituting himself in
their stead, charging himself with all their debt,
whether of punishment, or of obedience, the Father
gave them to him to be his seed, promising him
"a name above every name," Phil. ii. 9. — LI. and
them M an inheritance incorruptible, undefiled,
and that fadeth not away," 1 Pet. i. 4. And thus,
the Westminster Assembly accurately express the
matter, « The covenant of grace was made with
C 2^7 ]
Christ as the second Adam, and in him with all
the elect as his seed/' Larg. Cat. Guest, 31.
4thly, The promises made unto him, respecting
them, as that they should be quickened, justified,
&c. he turned into a testament in their favour.
Whatever the Father thus promised to him, he
bequeathed unto them. Accordingly, the promissory
part of the covenant respecting them, became a
testament, Psal. Ixviii. IS. Rev. ii. 26, 27. And
in this point of view, the constitution of grace,
is partly federal, and partly testamentary: federal,
as to Christ; testamentary as to the elect, Luke
xxii. 29.-, or as the Westminster. Assembly express
themselves, " The covenant of grace is frequently
set forth in the scripture, by the name of a testa-
ment," Chap. vii. seel;. 4<. It is so, however, with
respect to the elect only. For as to Christ, he be-
hoved to buy, before he could bequeath, 1 Cor. vi.
20. Eph. i. 1 5. whereas all is given to them freely,
without money, and without price, Isa. lv. 1. Rev.
xxii. 17.
The learned Leydekker's observations respecting
this point, deserve a place here. " It is observed
(says he,) that the blood of Christ is called the blood
of the Diatheehe, Matt. xxvi. 28. because his bloody
death ought to be considered, not only as that of
the testator, but also as that of the priest of the
covenant: for, inasmuch as it was bloody, and a-
vailed as a propitiatory sacrifice, Rom. iii. 25.
Col, i. 20. Heb. x. 6, 9. it sealed the Syntkeeke, the co-
venant of grace and reconciliation; but so far as it is
considered simply as death, it ratified the absolute
promises of the same covenant as testamentary,
[ 278 ]
Therefore the double relation of Christ's death,
proves that we must not stop in the precise signi-
fication of a testament only, when we read of the
Diaihehe in Paul, or other sacred writers •, but that
we must, by all means, join the signification of a
covenant, that the efficacy of Christ's death may
thereby the more fully appear, and its satisfactory
virtue be the more forcibly urged against the Soci-
nians: for they will readily grant, that the death
of Christ ratified the promises, provided they may
elude its reconciling and satisfactory virtue, by
which the covenant of grace is sealed unto us.
Truly it was not necessary that the Holy Spirit
should speak so ef the blood of the Diatheke> if it
demanded the signification of a testament only:
since covenants used to be initiated and" confirmed
by a bloody death, a vi£Um, and a sacrifice*, not
testaments, to ratify which, even a gentle death
is justly sufficient." Vis Veritatis, p» 7, 8.
As the promissory part of the covenant respecting
the elect, was, by the dying Redeemer, turned into a
testament, it necessarily follows, that the legatees
can be none other than those to whom the promises
were originally made by the Father: the promissory
part of the covenant regulating the testamentary,
Matt. xx. 23. John vi. 37. xvii. 2. To whomso-
ever the promises were made in Christ, to them, and
to them alone, are the promises made by him,
otherwise his promises would be more extensive as
to their objects, than his Father's are: that is to
say, he would promise eternal life to them, to whom
his Father never did. A doctrine not to be readily
admitted, as neither agreeing with his delegated
[ 279 ]
power, nor with his fidelity in promising. For if
eternal life be bequeathed to all, how is it bestowed
on so few? Our Confession teacheth, " that in the
covenant of grace, God freely offereth unto sinners,
life and salvation by Jesus Christ, requiring of them
faith in him, that they may be saved, and promis-
" ing to give (N. B.) unto all those that are ordained
unto life, his Holy Spirit to make them able and
willing to believe," chap. vii. 3. Hence,
5thly, As the promises made to Christ in favour
of the chosen, bore no prejudice to the duties
which were to be required of them; neither can
they, when assuming the nature of a testament.
The precious legacies bequeathed, are ever attend-
ed with a law, viz. that of the ten commandments,
in the hand of the Mediator. On no supposition
can the rational creature be exempted from obliga-
tion to obedience. The legacies of the testament
do not " any way dissolve, but much strengthen,
this obligation." Confession chap. xix. sect. .5.
Accordingly some very properly call it, a federal
testament, and a testamentary covenant. In proof
of this, when God says, that he will make a cove-
nant with returning sinners, " even the sure mer-
cies of David," that is, the blessings promised to
him, purchased by him, and laid up in him: he im-
mediately adds, " Behold, I have given him- for
a Leader and Commander to the people," Isa. lv.
3, 4. The testator is also a lawgiver, and his
laws accompany his legacies. It is no how incon-
sistent with the nature of a testament, that certain
things be enjoined to the legatees: which there-
fore may be called the law of the testament.
[ 280 ]
6thly, The method of salvation being in the gos-
pelrevealed unto sinners for their acceptance, iTim.
i. 15, and they accepting it accordingly, God is
said to make a covenant with them; Isa. lv. 3.
which is expressly declared to be " the sure mer-
cies of David," i. e. all the benefits purchased and
bequeathed by Christ, Acts xiii. 34. They are
all made over in possession, or in title, to return-
ing sinners. These were promised to them in the
covenant as made with Christ, and now they are
again promised to them in their own person, they
closing with him in all his characters: believing
his testimony as a "Witness, treading in his steps as
a Leader, and obeying his law as a Commander,
verse 4th. This, however, is not a distinct cove-
nant from that which was made with Christ, as
their representative. It is only its application, or
a carrying it into effecl:. No new party appears
here, no new promises are made, no new condition
required; onlv what was said concerning the ele£t
is now said to them; what was appointed, is now
applied to them. These sure mercies were Christ's,
before they become theirs, u e. they were given
by promise to him, before they are given in pos-
session to them. The covenant was made with
him as their representative, before it was made with
them in their own person. It is not a new cove-
nant purchased by Christ, as Arminians speak, but
the covenant of Christ-, the covenant made with
him the head, applied unto them the members. As
there are two Adams, 1 Cor. xv. 47. so but two
covenants, Gal. iv. 24. As the obedience of the
first Adam was the condition of the first covenant,
[ 281 ]-
Gen. ii. IT. Hos. vi. 7. Rom. x. 5. the surety-
righteousness of the second Adam is the condition
of the second. As the first Adam's posterity com-
ing into existence, reap the fatal fruits of his cove-
nant, Rom. v. 12. so the second Adam's seed be-
ing born again, enjoy the pleasant fruits of his co-
venant, Rom. iii. 22. v. 19. His covenant is
theirs, Zech. ix. 11. his righteousness theirs, Jer.
xxiii. 6. Rom. iii. 22. Phil. iii. 9. they are joint-
heirs with him, he being the first-born, Rom. viii.
17, 29. and they the children whom God hath
given him, Heb. ii. 13. Two things are said of
them as federates with God, viz. that they take
hold of his covenant, Isa. lvi. 4, 6. and that they
keep his covenant, Psal. xxv. 10» ciii. 18. By
the first may be understood their approbation of
the covenant, their acquiescing in it, and their
accepting of it as a faithful saying, and of the high-
est worth, " that Christ came into the world to
save sinners," 1 Tim. i. 15. By the second is to
bs understood, their holding fast the truths contain-
ed in it, or supposed to it, and their faithful obser-
vation of all the duties it enjoins, Isa. xxvi. 2.
2 Tim. i. IS. Heb. x. 23. 2 John ix. 11. Jude
3. John xiv. 21. Rev. ii. 10. I say the duties it
enjoins, for these were implied in the promises of
faith, repentance, perseverance, &c. When it was
promised that the elect should come to Christ,
John vi. 37. mourn for sin, Zech. xii. 10. and
continue to the end, 1 Cor. i. 8. 2 Cor. xii. 9.
surely this implied that these things were their du-
ty ; consequently, that they were under obligations
to do them, and therefore under that law which
A a
[ 282 ]
required them. And as they were included in the
Father's promise to the Son, so in the Son's testa-
ment unto them. Sure as they had their place in
the one, they cannot be excluded from the other:
but are, I may say, incorporated with it. And
hsnce it is, that in the observation of them, the
saints are said to keep God's covenant. They do
not perform the condition of the covenant proper-
ly so called j that burden lay on the shoulders of
the Surety. But they observe the duties of the co-
venanted, the duties enjoined in the testament.
Hence a part being put for the whole, their observ-
ing it, is called their keeping of the covenant.
Casting their burden on the Lord, Psal. lv. 22.
they take his burden upon them, Matt. xi. 29,
30. j dropping their galling chains, they take on his
easy yoke. And thus they are not without law to
God, but under law to Christ, 1 Cor. ix. 21. Gal.
vi. 2. The law as a covenant having place in the
conditionary part of the covenant of grace, and the
same lav/ as a rule having place in the testament-
ary part, we see clearly, that instead of being made
void, it is established' by faith, Rom. iii. 31.
These two views of the holy covenant are intimat-
ed in our Lord's own words, Luke xxii. 29. I
appoint unto you by a testamentary disposition, as
my Father hath appointed unto me by a federal, a
kingdom. The covenant and the testament are as
the two leaves of a folding door, the one of which
turns upon the other, 1 Kings vi. 34. Ezek. xli.
24>. upon the covenant made with our Lord, turn-
ed the testament made by him. The promises made
to us in him % were again made unto us by him.
And thus alluding to 2 Kings xi. 17. I may say,
E 283 ]
there is a covenant between the Lord, and the Hug,.
and the people: between the king also and the peo-
ple. Hence I observe,
7thly, That the difference among the evangelic,
as to this matter, is rather verbal than real. For
the covenant, though one, cannot but come under
two considerations, viz. as made, either from eter-
nity with the Son of God, or in time with the
saints. It was made with him as a Surety for us,
Heb. vii. 20. j it is made with us through him as Me-
diator, 1 Tim. ii. 5. Heb. viii. 6. Kis obedience
has the same place in the covenant as made with
him, which Adam's would have had in the cove-
nant made with him'. Neither faith, repentance,
nor new obedience have that place in the new co-
venant, which Adam's obedience would have had
in the old: but only, that which the sinless obedi-
ence of Adam's posterity would have had; that is
to say, They are the effects of our representative's
righteousness: duties of the covenant incumbent
on us, not its condition required of us. A condi-
tion must be performed previous to^ any right to
those benefits of which it is the condition; inas-
much as it is that alone which gives a right to them.
And if so, respecting the right to them, then also
as to the possession of them. God is said to have
made a covenant with his Son, Psal. Ixxxix. 3.
Isa. xlix. i. — 12. in which grace was given, L e.
promised unto us, 2 Tim. i. 9. Tit. i. 2. He is
also said to make a covenant with us, 2 Sam. xxiii.
5. Isa. lv. 3. But as it was not one covenant
which was made with the first Adam, and another
that was made with -his posterity, Rom. v. 12.
A a 2
[ 281 ]
neither was it one covenant which was made with
the second Adam, 1. Cor. xv. 47, and another
which is made with his seed, Rom. v. 19. For
the same sin Adam and his seed were condemned,
Rom. v. 12. — 19. and for the same righteousness
Christ and his are justified, 2 Cor. v. 21. 1 Tim,
iii. 16. In the former case, soon as Adam's pos-
terity come into being, his guilt becomes theirs ;
and in the latter, soon as the elecl are united to
Christ, his righteousness becomes theirs: And both
in virtue of the covenants under which they exist.
In the dispensation of the gospel, God promises
to make a covenant with such as come unto him>
Isa. Iv. 3. and no man can do so, but by the
Mediator, John xiv. 6. Now what kind of cove-
nant is it which he makes with them? Why, just
the sure mercies of David; i. e. all the blessings
promised to the e!e£t. in Christ, on condition of his
making his soul an offering for sin, Isa. liii. 10.
Therefore the covenant made with Christ, and that
made with us, differ no more than a promise from
its performance; which are in effect but one. The
promise ensures the performance;, the performance
presupposes it. Sure as God is one in his pur-
poses, they cannot be separated. But to investi-
gate the matter a little more closely: How, or
whence is it, that the eledt are enabled to come
unto Christ, and to God by him? By nature, they
are dead in sin, and cannot come; enemies, and
will not. In consideration of what, or on what
condition is it, that they are quickened, and there-
by made able and willing to come? It is in be-
half of Christ, or on account of what he did and
suffered, Phil. i. 29. 2 Pet. i. L Thus, their faith,
[ 285 ]
so far from being the condition of the covenant,
presupposes its fulfilment. Faith itself is a leading
blessing of the covenant ; the golden key, which
unlocks that precious cabinet. In the administra-
tion of the covenant, indeed, God says to sin-
ners, " Hear, and your soul shall live," Isa. lv. 3.
But they must have life before they can hear. For
how can the dead hear? It was an important
question, which none but he who put it could
answer, " Can these bones live?" Ezek. xxxvii. 3.
The dead sinner must, in the order of nature live,
before he can hear. The life previous to hearing is
as much the subject of a promise, John v. 25. Eph.
ii. 1. — 5. as the life subsequent to it. For before
the sinner can do what is here required, a gracious
God must do as he has promised. He must take
away the stony heart, and give him an heart of flesh,
Ezek. xxxvi. 26. He must give him ears to hear,
otherwise he cannot hear, Deut. xxix. 4. He must
restore the sinner's withered hand, before he can ac-
tively receive the tried, the all-enriching gold, Rev.
iii. 18. Precious faith is certainly the gift of God,.
Eph. ii. 8. Now, if the covenant of redemption
be distinct from that of grace, Christ's surety-right-
eousness being the condition of the one, and the
believer's faith, that of the other, the necessary
consequence is, that in virtue of the promise of one
covenant, we fulfil the condition of another. It
seems, however, more like the unity of the cove-
nant to teach, that in virtue of its previous promises
fulfilled to us, its duties are performed by us. I say
its previous or absolute promises, such as the quick-
ening Spirit, the new heart, &c. in distinction from.
A a 3
[ 286 ]
those which are subsequent, or in some sense con-
ditional, as in these instances, "Hear, and your sou*
shall live ; Believe on the Lord Jesus Christ, and
thou shalt be saved," A£ts xvi. 31. where life, viz.
in a state of justification and of comfort, is suspend-
ed on hearing ; and salvation on believing.
Thus, I think it evident, that as Christ and his
people are one; he, their head, and they, his body^
so the condition exacted of him, and the promises-
made to him, do not constitute one covenant; and
the duties required of them, with the promise made
to them, another; but rather two parts of the same
covenant.
To these observations permit me to add the sen-
timents of the learned and judicious Turrettine.
*« It seems superfluous, (says he,) to enquire here*
whether this covenant was made with Christ, as
the other party-contratlor, and in him with all his
seed, as the first covenant was made with Adam,
and in Adam with all his posterity, which pleases
not a few, because the promises are said to be made
to him, Gal, iii. 16. and because as the Head and
Prince of his people, he has, in all things, the pre-
eminence, so that nothing can be obtained unless
in him and by him; or whether the covenant was
made in Christ with all the seed, so that he has
not so much the character of a contracting, as of
a middle party, standing between those who are at
variance in order to reconcile them, as seems bet-
ter to others. It is superfluous, I say, to dispute
concerning this, because the matter comes to the
same ; and certain it is, that here a two-fold covenant
must necessarily be attended to 9 or two parts and
[ 287 ]
degrees .of one and the same covenant. The first
covenant is that which takes place between the Fa-
ther and the Sen, in order to execute the work of
redemption. The last, is that which God makes
with the ekcl in Christ, concerning saving them by
him, and for his sake, on condition of faith and re-
pentance. The first is made with the Surety and
Head for the salvation of the members; the last is
made with the members in their Head and Surety."
Inst. Loc. 12. Quest. 2. Sea. 12.
They who would see more concerning the iden-
tity or the distinction of these covenants, may con-
sult Charnock on the one side, and Boston on the
other. Charnock's Works, vol. 2. p. 188. Boston's
View of the Covenant of Grace, p. 26.
No. 25.— Page 1 48.
The covenant of grace has so much of a testa-
mentary nature, that some think the original word
S^6mn, is best rendered by the word testament.
The very learned Mr. Pierce contends on the con-
trary, that Heb. ix. 15. is the only place where
the word $<«3w> can be thought to be put for a tes-
tament, rather than a covenant : that whatever the
difficulties are which may attend the rendering it
a covenant, there are others not inferior to them,
that lie on the contrary, rendering it a testament.
For that however ambiguous the Greek word is,
yet the Hebrew rvp, invariably signifies a covenant,
Vitringa, however, who certainly was no mean
Hebrean, tells us, on Is3. Iv. 3. that when BeRiTH
is construed with the prepositions Eth or Gnim y it
signifies a covenant: but when construed with the
[ 288 ]
prefix Lamed, it commonly denotes a free promise*
akin to a testament. It is indisputable, that that
gracious constitution, by which we sinners are sav-
ed, Eph. ii. 8. partakes of the nature both of a co-
venant, and of a testament. Duties being required
in it, and rewards of grace promised, Rev. ii, ii.
ir is a covenant. But its previous, absolute, or un-
conditional promises bespeak it to be also a testa-
ment. For important things must God do for us,
before we can perform duties, or receive rewards
from him. He must open our blind eyes, unstop
our deaf ears, take away our stony hearts, endow
us with spiritual life, and pour the Spirit of grace
upon us. These things are absolutely promised,,
and they take the lead in the application of redemp-
tion. And without such promises, the covenant
could neither be sure on the one hand, nor all our
salvation on the other, 2 Sam. xxiii. 5.
Mr. Pierce further observes, that a testament
has no mediator belonging to it, as a covenant has,
and therefore the mediator of a testament, must be an
improper, and perhaps an unintelligible expression.
The testator of the covenant, seems as exception-
able a phrase, as the mediator of the testament.
And yet none, as far as I know, quarrelled with
it. What was conditionally promised to the elect,
in the covenant with Christ, is absolutely promised
in the testament made by him. And as in bestow-
ing the benefits of the testament, he gives them to
his people, as the Father gave them to him, he may
be called the Mediator of the testament, Psal. vi.
8.— 18. Eph. iv. 8. Luke xxii. 29. Rev. ii. 26, 27.
particularly of the New Testament, in distindioa
[ 289 ]
from Moses, Aaron, and his successors, who were
the typical mediators under the Old. He argues,
that as much of the plea for the taking a testament
to be rather spoken of than a covenant, rests upon
the word Ws^c-vo?, which we render the testator, vers.
16, 17. It will be hard to account for what is there
said of the death of the testator. For the testator
must be God the Father, who makes the testament,
and gives the blessings of it, who could not possibly
die, And having quoted the 17th verse, " For a tes-
tament is of force after men are dead," he says, this
cannot be applied to the immortal God, who must
be considered as the testator. It is indeed surpris-
ing, that a man of such uncommon learning and
abilities, should draw such an inference, that God
the Father is the testator. Never was one worse
founded. There is not a word in all this Epistle, no
not one, upon which it can rest. Throughout the
whole, as indeed through the whole of scripture
itself, from Genesis, down to the Revelation, it is
uniformly taught that it was Christ alone who
died-, and therefore that he alone was the testa-
tor.
Mr. Pierce seems to go upon the impossibility
of one and the same person being both mediator
of a covenant, and testator of a testament. The
Mtpws, says he, must be the same as the mediator
before mentioned, and consequently he must be
considered as acting in a covenant, and not in a tcs"
tament; there being no such thing as a mediator of
a testament. But did not Mr. Pierce know, that in-
the constitution of grace there are two parties,,
the Father on the one side, and Christ and his
[ 290 ]
people on the other? 1 John ii. 1, 2. The Father
did not give a satisfaction for our sins, but re-
ceived it from the Son, chap. iv. 10. The Son as
our surety made it, and therein a£ted as mediator
between God and us, 1 Tim. ii. 5. and though
as a testator he does not mediate between himself
and us, which would be absurd, yet even in that
character, he mediates between God and us. In
one and the same death, he purchased salvation for
us, and bequeathed it to us. If as a prophet or a
witness he mediates by his word, John xviii. 37. he
must also mediate in his death, whereby he con-
firmed that word. If hU testament be one of
those means by which he mediates, his death, as<
testator, giving it force and validity, must also be
a part of his mediation. The context itself, fully
proves, that the mediator and testator are one and
the same persons, and that the death of both is the
same. For the Apostle having mentioned the end
©f the Mediator's death, proves its necessity from
his being the testator, verse 15.-— 17.
Mr. Pierce has the candour to own, that if the
16th and 17th verses were to be considered with-
out relation to the context, nothing could be more
agreeable than interpreting them of a proper testa-
merit, the word Ji«.6«/k*w frequently signifying in.
other authors, a testator, as our translation renders
h. il But, (says he,) when the reasoning in the
context is carefully minded, it seems to determine
the discourse to be of a covenant." On the contrary,.
&he reasoning seems to me perfectly to coincide
with the nature of a testament, properly so ©ailed,,
rather than of a covenant, purely pactional. On the
[ -291 ]
one hand, we have a person's death, giving validity
to his promissory deed; on the other, the promise*
they who are called, and their receiving the pro-
mise of eternal inheritance. Here we may see,
that the inheritance is not of the law, but cf
promise. Compare Gal. iii. 18. It is not to those
who have wrought for it, but to such as are effec-
tually called, Rom. viii. 30. 2 Tim. i. 9. They re-
ceive it, not as the reward of their defective obedi-
ence, but as promised or bequeathed by the party
who died.
Mr. Pierce observes, u that though «fi*0ej*swc is
often put for a testator •, yet as it is a participle
of ItalAwhi', it may be well supposed to take its sig-
nification from it, and as that word sometimes sig-
nifies to appease or pacify, >/*fiiA"»ff may here denote
the pacifier, which well accords with the charac-
ter of a mediator." An instance of this sense he
quotes from Appian, Lib. ii. De Beth Civili,
where he says, " That Csesar having obtained the
province of Spain, was detained by his creditors,
whom he was not able to pay— however, (says
he,) Sixfcfitw Srtovg nrbjfc'xwwW Jr^wh, he pacified his
creditors, who troubled him, as well as he could. 1 "
And " thus, (adds Pierce,) I understand the word
here, though I own I cannot find any the like use
of it in the New Testament, or in the LXX."
If this be what they call the new wine, I have
no difficulty in affirming, that the old is better;
For the words testament and testator, in the passage
under consideration, let covenant and pacifier be
read, and so far from becoming clearer, it is not a
little obscured. The usual signification of<^«0^'»^«
[ 292 ]
testator, is deserted, and the sense once given of it
by an heathen author is embraced, as if it were the
golden wedge of Ophir.
They who have only trode the threshold of the
Greek, know that as «b«^ signifies Ponere, so by
virtue of the preposition-, h4&*pi signifies Disponere,
and 2i«8»x»i Disposition a Disposition. It is equally
known, that dispositions are of two sorts, viz. ab-
solute or conditional, which agree in substance with
testamentary and federal. Both of which occur in
our Lord's ever-memorable words, Luke xxii. 29.
YLayto "SixliBi/xxi vfiiih, Katizjf dttQth pot o xxlvp .wao, $x in virtue of the mediator's right, or of
his gratuitous promise. They are frequently styled
heirs, and four times in this Epistle, chap. i. 14.
vi. 17, xi. 7, 9. An heir is confessedly a relative
[ 802 ]
term, refering both to an inheritance, and to a tes-
tament, founding his title to it. Nor does it bear
any prejudice to this, that Christ is called an heir y
Rom. viii. 1 7. Heb. i. 2. as his title, and that of
the co-heirs, turn on very different tenures; he be-
ing a son by nature, they children by grace. If the
inheritance of the called, presupposes that they are
heirs, and if heirs imply a testament, then musfe
this last suggest the idea of a testator.
Let us hear the learned Limborch a little on this
subject. That able Arminian, having retained the
words testament and testator, both in his version
and paraphrase of this passage, expresses himself
in his commentary, as follows: "It is known, that
a teitamenty properly speaking, is the declaration of
one's last will, by which he appoints who are to
be the heirs of his goods, after his decease. To
that appointment, are sometimes added certain con-
ditions, which the testator prescribes to his heir:
if this be the case, then the testament bears some
resemblance to a covenant; and we may say, it is
a certain kind of covenant; because the inheritance
cannot be entered upon, unless these conditions be
fulfilled. In this sense, the word >»fti*» seems to
be taken here."- The author considers the tes-
tament as bearing some resemblance to a covenant;
because, he says, a mediator interposes in it, who
has no place in a testament, but in a covenant,
where some middle person interposes between the
contracting parties: while the testator himself dis-
poses of his goods. Nevertheless, when he adds
certain conditions to the appointment of his heir,
then, by a figurative manner of speaking, a certain
[ 303 ]
mediatory a& may be atributed to him, by the
intervention of which, the inheritance devolves to
the heir. Limborch in Locum.
Permit me to add, that our translators are far
from being singular in using the words testament
and testator here. So do Pasor, Leusden, Bengelius,
Beza, and Tremellius. Cloppenburgh affirms, that
scarce any other place than Heb. ix. 15. — 17. seems
to require the word testament, and that not by vir-
tue of the word £i*Q?ix.»> but because mention is made
before, of receiving the inheritance. The Geneva
version renders the word in this place, testament;
though in chap. xii. 24. xiii. 20. reads covenant.
The words testament and testator, are used here by
the Dutch translators in their version, which in
point of accuracy is without a parallel. This pas-
sage is also adduced by the Westminster Assembly,
in proof of there position, that the covenant of
grace is frequently set forth in scripture by the
name of a testament, in reference to the death of
Jesus Christ the testator, and to the everlasting in-
heritance therein bequeathed, chap. vii. 4. Memor-
able was the saying of Gomarus, " The covenant of
grace is a testamentary-covenant and a federal tes-
tament." Leydekkers Vis Veritatis, p. 5, 16-
No. 26.— Page 163.
To deny, that in new obedience, we should have
any view to our own happiness, is to annihilate at
once, the use of all the promises; and in a great
measure, the exercise of our graces. The use and
end of all the promises is for good to us*, and view-
ing that good as in the glass of these promises, we
[ 304 ]
cannot but be allured with it. To run, that we
may obtain the celestial prize, is so far from
being slavish, or even childish, that it is rather
to quit ourselves like men, 1 Cor. ix. 24. xvi. 13.
Phil. ill. 14*. Rev. ii. 17. If, according to our Cate-
chism, unequalled in riches and arrangement,
" Man's chief end be, not only to glorify God, but
also to enjoy him for ever," it necessarily follows,
that the prospect of that enjoyment, is not only
lawful, but animating in the path of duty. Ac-
cording to our Confession, chap. xix. seel:. 6. " A
man's doing good and refraining from evil, be-
cause the law encourageth to the one, and deter-
reth from the other, is no evidence of his being
under the law, and not under grace." Moses was
not mercenary, " in having respecT: unto the re-
compence of the reward," Heb. xi. 26. nor did
the wise Master-builder err, in encouraging the
saints at Corinth, from this consideration, that they
knew " their labour was not in vain in the Lord,"
1 Cor. xv. 58,
No. 27.— Page 170.
The venerable convention at Westminster, tell
us, "' That assurance is founded upon the Divine
truth of the promises of salvation, the inward e-
vidence of those graces unto which these promis-
es are made, and the testimony of the Spirit of a-
doption witnessing with our spirits that we are the
children of God." Chap, xviii. seel. 2. Solid
foundations indeed, and if they be destroyed, what
can the righteous do? As to the first, they have
neither doubt nor difficulty, unless when under
[ 305 ] .
gome grievous temptation. But as to the second,
often, often they have great thoughts of heart; their
evidences of inherent grace not being clear to their
view, And the last, though plainly taught in
scripture, Rom. viii. 16. is too wonderful for
them thoroughly to understand, and still more dif-
ficult to explain to others, as our worthy Author
insinuates.
It cannot be denied, that assurance is attainable,
2 Cor. xiii. 5.-2 Tim. iv. 8. 2 Pet. i. JO. and
generally, it is attained by a sort of sacred syllo-
gism, or reasoning in this manner:
Whosoever believeth in the Lord Jesus Christ
is in a state of grace, and shall be saved, Acls xvi.
31. Rom. ix. 33. \
But I believe in him.
Therefore I am in a state of grace, and shall be
saved.
So long as we believe the scriptures of truth,
the first of these propositions cannot be called in
question. It remaineth sure as the foundation-
stone laid in Zion, Isa. xxviii. 16. All the diffi-
culty respects the second, viz. Whether we tru-
ly believe in Christ. For it cannot be denied, that
a man may think himself to be something when
he is nothing, and so deceive himself, Gal. vi. 3.
As little can it, that the mental eyes may be hold-
en, as sometimes the bodily have, Luke xxiv. 16.
and in such a case, even he that feareth the Lord,
must walk in darkness, Isa. 3. 10.*, not knowing
that he is in Christ, though he certainly is. It is
not sufficient that the man is conscious of certain
a£ts, as of faith, repentance, love to God, and all
C c
r soG ]
his saints. In order to reach the heights of holy-
assurance, he must be satisfied as to the specific
nature of these acts: that they are unfeigned, and
not hypocritical, 1 Tirn. i. 5. Acts viii. 13. 2 Cor.
vii. 10. 1 Kings xxi. 27, 29. Matt. xiii. 20,21.
But how he can attain to this, without the assist-
ance of the Holy Spirit, is inconceivable. He
who gave him faith and repentance, must also
make him know the things which are freely giv-
en him of God, 1 Cor. ii. 12. It seems incongruous
that grace should be known, otherwise than by
grace. As the sun cannot be seen but by his own
light, neither can we know, but by the Spirit, that
we have the Spirit. And sure as one piece of mat-
ter can be impressed by another, the Holy Spirit
can impress ours. He is omnipotent, and there-
fore can-, the Comforter, and therefore will. If he
can make sinners a terror to themselves, Jer. xx. 3, 4.
why may he not fill the saints with consolation?
with joy unspeakable, and full of glory ? 1 Pet. i. 8.
If to comfort be his office, John xiv. 16, 26. xv. 26.
xvi, 7. why should it be thought a thing incre-
dible, that he should execute his office, in bearing
witness with our spirits that we are the children of
God? And what, though we cannot explain the
manner of his operation in this his witnessing
work? It is no more to be denied on that ac-
count, than his quickening the morally dead, Eph.
ii. 1,5.: and if this be denied, all our prayers for
the enlightening, the enlivening, and comforting in-
fluences of the Spirit, are only a parade of words,
without sense or signification.
;s which we certainly know, and
[ 307 ]
yet cannot say bow \ for instance, faces, voices^ 2nd
hand-writings. None can explain how we discern
one face, one voice, or one hand- writing from an-
other. Things which are known by experience
only, cannot be described by words. Ail the phi-
losophers in the world cannot describe a taste.
When Moses, the man of God, would describe
that of the manna, all he says is, the taste of it was
like wafers made with honey, Exod. xvi. Si. com-
pare Numb, xi. 8. This, however, could convey
no idea to those who had never tasted such wa-
fers. In like manner, we can convey no precise
ideas of the consolatory influences of the Spirit, in
witnessing our adoption. As the world cannot re-
ceive the Comforter, John xiv. 17. neither can we
explain in what manner he conveys the strong con-
solation. All we can say to those who cavil, is,
« Come and see. Q taste, and see that the Lord
is good," Psal. xxxiv. 8. John i. 46. However
fools may banter, the faithful who have tasted, must
still believe. Nor are they left without certain cri-
terions, by which to distinguish a delusive persua-
sion from a just. Agreeably to the three things of
which the Comforter convinces, viz. sin, righteous-'
ness, and judgment, John xvi. 8. — 1 I. there
are three radical doctrines in our holy religion, to
which the impressions made, or the persuasion
wrought, by the Holy Ghost, always bear the
strictest analogy : these are our misery by nature,
Eph. ii. 3. our redemption by grace, Eph. i. 7.
and the duties we owe in consequence of our de-
liverance, Luke i. 74, 75. Tit. ii. 14. Heb. v.
9.
C c 2
J,
m
C 308 ]
Agreeably to these three cardinal points, men
ay know, whether their persuasion concerning
their gracious state, cometh of the Holy Spirit, or
not. For sure as God is one, the work of the Spi-
rit will ever be in perfect unison with his word.
If therefore these impressions, or this persuasion
tend to exalt depraved nature, to depreciate free
grace, or lead to a licentious life, they certainly
are not of God. But if, on the contrary, they have
a quite opposite tendency, viz. to convince us of
our wretchedness by nature, to exalt precious
Christ, and to lead unto the duties he enjoins; they
are evidently of the Spirit the Comforter. The
reader may consult the Larger Cat. Quest. 1 72.
No. 28.~~Page 174.
The very venerable Author died October 2£»
1708, in the 52d year of his ministry, and the
73d of his age.
No. 29.— Page 176.
Justly does our Author assert that Christian
virtues are not filthiness and dung. The Apostles
teach the same, while they enjoin those to whom
they wrote, " to present their bodies, a living sacri-
fice, holy and acceptable unto God," Rom. xii. 1. j
z;\d to be adorned with good words, 1 Tim. ii.
9, 10.; il with the hidden man of the heart," the
incorruptible " ornament of a meek and quiet
spirit, which is in the sight of God of great price,"
I Pet. iii. 4. If a broken and a contrite heart he
will not despise, Psal. li. such dispositions are
ornamental, surely they are neither dross nor dung.
[ 309 ]
Being precious in the sight of God, they should not
be despicable in ours. They are the fruits of
the Spirit, Gal. v. 22, 23. and therefore cannot but
be precious, 2 Pet. i. 1. Considered as duties,
they are warmly enjoined by one Apostle, 2 Pet.
i. 5. — 11. and therefore could not be undervalued
by another. True, they are attended with imper-
fections, Gal. v. 17. yet far as they go, they can-
not but be pleasing to their Author, Phil. ii. 1 !3.
He distinguishes between duties and their defects.
The one he accepts, the other he pardons. The
little which his people have, is accepted; and all
that is lacking is graciously forgiven. Though no
less than perfection be required, yet much less is
accepted. For it is a known rule in the economy
of grace, that if there be a willing mind, it is ac-
cepted, according to what a man hath, and not ac-
cording to what he hath not, 2 Cor. viii. 12. The
things which the Apostle counted loss and dung,
Phil. iii. 8. were not, the holy dispositions infused
in regeneration, nor the duties performed in virtue
of them, but all he had done, and all he had en»
joyed, previous to his union with Christ, verses 5,
6. So far from reckoning Christian dispositions
and duties as dung, his rejoicing was the i( testi-
mony of his conscience, that in simplicity and
godly sincerity, not with fleshly wisdom, but by
the grace of God, he had had his conversation in the
world," 2 Cor. i. 12.; and with respect to others, he
expressly says, " Let every man prove his own work,
and then shall he have rejoicing in himself alone,
and not in another," Gai. vi. 4. As at his conver-
C c 3
C sio ]
sion, he counted all things which he had gain-
ed, and wherein he ftsd gloried, but loss, for
Christ -, so now, when for nigh thirty years he had
known Christ, he still made the same account of
them. Hence he changes the tense, and instead of
saying, « I counted," as in verse 7. he says, verse
8. u yea, doubtless, and I count all things but loss,
for the excellency of the knowledge of Christ Jesus
my Lord: for whom L have suffered the loss of
all things, and do count them but dung, that I may-
win Christ:" q. d. After long trial, I see no reason to
alter my sentiments: I still count all things not only
loss, but even dung, that I may win Christ, and be
found in him, not having mine own righteousness,
which is of the law, but that which is through the
faith of Christ, the righteousness which is of God
by faith," verses 8, 9. By his own righteousness,,
I understand that which he mentions, verse 6th,
and not true holiness of heart and life, however
Strongly this last be supported by the venerable
names of a Zanchy, a Goodwin, and a Guyse, &c.
That it is legal righteousness, and not true holi-
ness, appears from comparing this passage with
Rem x. 3. — 6. There we read of two righteousness-
es, as here, viz. that of the law, and that of faith.
And there, as here, the former is called our own
righteousness, the latter God's. There Christ is
said to be righteousness to every one who believ-
eth; and here, righteousness is said to be by the
faith of Christ. The same appears from the con-
text itself. In verse 6th, the Apostle tells us, that
touching the righteousness which is in the law, he
was blameless. In the 9th, he desires to be fouud
C 311 ]
i« Christ, net having his own righteousness, writers
is of the law. I should think that. the righteous-
ness which is in the hw, and that which is of the
law, signify not two different kinds of righteousness 3
but one and the same, viz. the works of such as
are under the law as a covenant. For it seems ra-
ther strange to call that the righteousness of the
law, which is performed by such as are not
under the law, Rom. vi. 1 4. Paul calls the righte-
ousness of which he speaks, his own. An epithet
much more applicable to that righteousness which
he wrought, merely by the strength of natural pow-
ers, and with a view to himself, Hos. x. 1. Zech,
vji. 5, 6.; than to that which he fulfilled, by God
working in him to 1 will and to do, and through
Christ strengthening him, Phil. ii. 13. iv. 13. That
by, his own righteousness, in which he desired not
td be found, cannot be meant evangelical righte-
ousness, but legal, appears from the last clause of
the 10th verse. For the passage runs thus, — That
I may be found in him, not having mine own right-
eousness: — that I may know him, — being made-
conformable unto his death. To be so, is to die
to sin, Rom, vi. 6.; and is not this an essential part
of evangelical holiness? To understand Paul's
own righteousness therefore of personal holiness,
would make one part of his speech to contradict;
another. For it would be to this purpose, That I
may be found in Christ, not having my own per-
sonal holiness: that I may know him, being made
conformable to his death. How absurd! For is
not conformity to his death, the same in efTecl: with
gospel holiness? There is not the least necessity for
[ ?12 ]
speaking diminutively of evangelical or inherent
righteousness, in comparison of the imputed righte-
ousness of Christ. It is legal righteousness, and
not evangelical, which rivals his in the matter of
justification. Evangelical holiness implies, on the
one hand, the renunciation of self-righteousness, and
on the other, the acceptation of surety-righteous-
ness. Evangelical righteousness follows the imputa-
tion of the Surety's, as the effect does the cause.
In other words, sanctification follows justification,
and therefore evideneeth its reality. In the one
case, the king's daughter is all glorious within; in
the other, her clothing is of wrought gold, Psah
xlv. 13. As surety-righteousness is necessary to
our safety y so is evangelical to our comfort. The
one is our confidence^ the other our evidence.
These two, though quite distinct, are no
how contrary to one another. Evangelical righte-
ousness, being the fruit of the Spirit, can no
more supplant Christ's, than the Spirit can oppose
the Son. Though good works cannot bear a
weight of confidence they do bear a weight of
evidence, Matth. vii. 20. John xiii. 35. 2 Cor.
xiii. 5. James ii. 18. 2 Pet. i. 10. 1 John ii. 3. iii.
14% To value the evidences of my interest in Christ,
is so far from implying any disregard to his surety-
righteousness, that it supposes the very reverse: as
the scarlet cord in Rahab's window was a token
that she highly esteemed the salvation of God, Josh.
ii. 15. 21. The consequence of taking Paul's own
righteousness here for evangelical holiness, shows
the absurdity of the sentiment. Substitute the one
word for the other, and it instantly appears: And
[ 313 ]
be found in him, not having holiness, but thaS
righteousness which is through the faith of Christy
&c.
Zanchy himself rejects this, with a God forbid !
Goodwin cautions against it, vol. 3. part 3. p. 356.
and justly, For without holiness no man shall see
the Lord, Heb. xii. 14. We must not only be desir-
ous to be found in Christy but also to be found of
him in peace, without spot and blameless, 2 Pet. iii.
14. In fine, it is not possible that one ean be found
in Christ, not having personal, or evangelical right-
eousness. For the end of deliverance from the
curse is, that men may serve the Lord in holiness
and righteousness, Luke-i. 74. Every branch vital-
ly united to the true vine, brlngeth forth much
fruit, John. xv. 5. Such as are married to him who
is raised from the dead, bring forth fruit unto
God, Rom. vii. 4. They are his workmanship*
created in Christ Jesus unto good works, Eph. iL
10. And hence, these their works shall be honour-
ably mentioned at the last day, Matth. xxv. 34 -
40. not as the causes of their right to the kingdom,
but as its evidences. So of old, the woman's utter
aversion to see her child divided, though it did not
make her that child's mother, it served as a thou-
sand evidences to prove that she was, 1 Kings in;
16.— 28.
.Agreeably to v/hat is said above, I judge that the
good w r orks of the saints are not intended, in Isa.
ixiv, 6. where it is written, " Ail our righteous-
nesses are as filthy rags." This, I think appears from
the context itself. For in the preceding verse, the
church, in her address to God., which she" hadbegua^
[ 31* ]
chap. Ixiii. 15. expressly says, « Thou meeiest him
that rejoiceth and worketh righteousness," i. e. who
rejoiceth to work righteousness. It will not readily
be denied, that this is characteristic of the saints.
They rejoice to work righteousness. For it is
known, that every one who doeth righteousness, is
born of God, 1 John ii. 29. iii. 7. — 10. Now it
cannot be said of such, that all their righteousnesses
are as filthy rags, or that they rejoice to work such
things. To be working righteousness, is certain-
ly very different from weaving the spider's w r eb,
or covering one's self with a menstruous cloth. They
who are engaged in the former, are represented
as coming unto God, while he is said to meet them.
Compare, Luke xv. 20. But such as are employed
in the latter, are described as not calling upon his
name, nor stirring up themselves to rake hold of
him. So far are they from working righteousness,
that they call not upon God, and therefore are the
workers of iniquity, Psal. xiv. 4. When it is said,
that they stir not up themselves to take hold of him,
this implies, that so far from meeting them, as the
workers of righteousness, he turns away from them.
Compare chap. i. 10. — 15. lix. 9. But they do
like Jacob in one case, Gen. xxxii. 26. or the spouse
in another, Song iii. 4. refuse to let him go. It
seems therefore certain, that the righteousness men-
tioned in the one verse, is very different from that
in the other. The one is matter of rejoicing, com-
pare 2 Cor. i. 12.; the other of shame and sor-
row.
It also deserves our notice, that according to scrip-
ture, filthy garments are emblematic of a sinful
C 315 ]
state. So in Zechariah's vision, chap. iii. 3. Joshua
is seen clothed with filthy garments, and they being
taken away, the angel says unto him, " Behold I
have caused thine iniquity to pass irom thee," ver.
4th. When therefore the church exclaims, We are
all as an unclean thing, and ail our righteousnesses
are as filthy rags! it seems to refer to their morals
in an unregenerate state. Then, and then only it
was, that they were all as an unclean thing, Job. xiv.
4. Tit. i. 15. and of consequence, then all their
righteousnesses were as. filthy rags. Then they were
dead, Matth. viii, 22. Eph. ii. 1.— 5. 1 Tim. v. 6.
and therefore so were all their works, Heb, vi. i.
ix. 14. Sure, as filthy rags can never adorn, these
words are quite inapplicable to that conversation
of the saints which adorns the doctrine of God our
Saviour in all things, Tit. iii. 10.: quite inapplicable
to the ornament of a meek and quiet spirit, which
is in the sight of God of great price, 1 Pet. iii. 4.
The saints are said to be washed, Ezek. xvi. 9.
xxxvi. 25. John xiii. 10. 1 Cor. vi. 11. Tit. iii. 5.
But if so, how can they be all as an unclean thing,
or their new obedience as filthy rags? Their right-
eousness is said to remain for ever, 2 Cor. ix. 9.
and to be fine linen, clean and white, Rev. xix. 8.
They are said to be in the beauties of holiness, more
than those of the womb of the morning, Psai. ex.
3. that is, more beautiful than the chambers of the
east, when the sun is about to come forth. Com-
pare Psal. Ii. 7. I shall be clean.— — —I shall be
whiter than the snow. The holy people, Isa. Ixii.
12. are said to have put off the old man with his
deeds, and to have put on the new, Col. iii. 9. 10.
I 316 ]
Now though the deeds of the one may justly be
called filthy rags, the duties resulting from the, o-
ther cannot. What though their old man still at-
tend the new ? They being the subject or seat of
these conflicting parties, Rom. vii. 23. Gal. v. 17.
yet the one is not to be confounded with the other;
nor evangelical righteousness styled filthy rags.
It remains therefore, that the prophet's words must
be understood of the morals of the unregenerate.
Their mind and conscience being defiled, Tit. i. 15.
so must all their works. For as the fountain is, so
must be the streams. They being dead in sins;
the best of which they can boast, are but dead
works. Being abominable and unto every good
work reprobate, Tit. i. 16. what can their boasted
morals be? Being hateful as haters of God, Rom.
i. 30. Tit. iii. 3. what can their best works be in
his sight, but as a menstruous cloth? Permit me to
add, it was in this sense that Luther and Calvin
understood the prophet's words. The learned read-
er may consult Vitringa on the passage, and Pla-
cette Des Bonnes CEuvres, page 150.
No. 30.— Page 178.
To understand the doctrine of acceptance, we
must consider, that believers in Christ are not on-
ly justified, but also adopted. In the former case,
they are accepted as righteous in the sight of Gcd,
only for the righteousness of Christ, imputed unto
them, Rom. iii. 22. v. 19. 2 Cor. v. 21. Gal. ii.
21. In the latter, they are adopted into the fami-
ly of God, and accordingly are his children, 2 Cor.
vi. 18. Eph. i. 5. ii. 19.$ and being so, they are
[ 317 ]
subject to the law of the house, (Ezek. xlili. 12.)
viz. to conduct themselves as obedient children,
Matt. v. 43. i Pet. i. 14. And therefore while
imputed righteousness is their exalted privilege,
personal righteousness or holiness, is their indispen-
sible duty, 1 Pet. i. 15, 16.; while their accept-
ance in the one case is ever the same, continuing
firm as their union to the Surety, Eph. L 6. they
are to labour in the other, that they may be accept-
ed of God, 2 Cor. v. 9. viz. in fearing him and
working righteousness, Acts x. 35.; in presenting
themselves as living sacrifices, holy and acceptable
unto him, Rom. xii. 1.; as an holy priesthood, of-
fering up spiritual sacrifices, acceptable to God by
Jesus Christ, 1 Pet. ii. 5.; for with such sacrifi-
ces God is well pleased, Heb.xiii. 16. Consider-
ing believers as justified, there is no condemnation
to them, Rom. viii. 1. They are always equal-
ly righteous, through imputed righteousness.
And therefore the sentence passed in their favour,
can never be revoked, nor they fall from a title un-
to heaven. As in their duties they do not keep
the covenant of works; neither in their sins do
they break it. And hence it cannot condemn them.
They. are under another covenant, and in another
kingdom, Col. i. 13.
But considering them as children, they are not
always equally dutiful to their heavenly Father,
doing the things which are pleasing in his sight.
And therefore, though as a judge, he lays nothing
to their charge, Rom. viii. 33,; yet, as a Father,
he may be angry with them, Exod. iv. 14. Deut.
i. 37. iv. 21. Being necessarily the holy God^ he
D d
[ 318 ]
cannot look upon iniquity, no not in his own, with-
out abhorrence, Jer. xliv. 4. Hab. i. 13.; and
therefore must be displeased with them, when in-
dulging themselves in it, 2 Sam. xi. 27. Psal.
Ixxxix. 30. — 32. xcix. 8. Not being under the
law as a covenant, and therefore not breaking it as
such, Rom. vi, 14. they cannot fall under the
curse. But being necessarily under it as a rule of
righteousness, 1 Cor. ix. 21. their transgressions
may subject them to paternal chastisements, 1 Cor.
xi. 32. Though they cannot possibly become the
children of wrath, as formerly, Eph. ii. 3. yet
they may be children under ivratb, Psal. Ixxxviii.
7. Isa. liv. 8. Ix. 10. God being displeased with
their conduct, cannot but be displeased with them-
selves on its account. Hence our excellent Con-
fession teacheth, that " although they can never
fall from the state of justification, yet they may by
their sins fall under God's fatherly displeasure."
chap. xi. 5. To him as a Father they pray for
pardon, Matt. vi. 9, 12. 1 John ii. 1.; and if
there be such a thing as fatherly pardon, there must
also be fatherly acceptance, Gen. xix. 21. Sure
as the sins of the saints are displeasing in the sight
of a holy God, their duties must be acceptable to
liim. Sure as he pardons the one, he accepts of
the other: and both for Christ's sake. As their
disobedience subjects them to the guilt of fatherly
anger, their filial obedience is followed with pater-
nal acceptance, and rewards their solicitude. T o be
thus accepted, is quite different from their accept-
ance in justification. So different indeed, that ne-
glecting to seek the one acceptance is an incon-
[ 319 ]
testible proof tHat men have not obtained the o-
ther.
Let it also be remarked, that though no sins can
affecT the state of the justified, yet some sins may de-
prive them of the sense of their justification. Every
sin is not inconsistent with the power of godliness,
Eccl. vii. 20. James iii. 2, but some sins certainly
are, I Cor. vi. 9, 10. Gal. v. 19.— 21. 2 Tim. hi.
2. — 5, Rev. xxi. 8. God has in wisdom, justice,
and mercy, so ordered matters, that no man in-
dulging himself in these last, can retain a sense pf
iris justification. « As a father pitieth his child-
ren, so the Lord pitieth them that fear him: for
he knoweth their frame," Psal. ciii. 13, 14. For
their daily infirmities he does not contend with
them, But for these grosser sins, he furrows then-
back, and breaks their bones, Psal. li. 8, They
grieving the Comforter, Eph. iv. 30. it is not a-
greeable to the economy of grace, that he should
at that very time gladden them. He will wound,
before he heal; and make their hearts to bleed, be-
fore he apply his balm, 2 Sam. xii. 13. Isa. lvii.
18. For as in their regeneration, so in their re-
covery, his first step is to convince of sin, John xvi.
8, 9.
No. SI.— Page 180=
After what our Author has observed on the dif-
ference betwixt law and gospel, it will not be disa-
greeable to hear another learned Foreigner on the
same subject. "The chief dispute, (says he) be-
tween the reformed and the papists is concerning
this point: since whatever differences they design
D d 2
[ 320 ]
after Bellarmine, Lib. iv. De Justif. cap. 3, 4,
yet they by no means touch that which is the great-
est; and do not in any instance make mention of
the gratuitous promise of Christ and his benefits,
that so they might oppose the gospel to the law,
faith to works. Nay, they completely turn the
gospel into a law, and dream of no other covenant
of grace, than the covenant of works tempered or
seasoned with a little grace. But in this the evan-
gelical resist them with all their might. 1st, That
the article of justification by faith alone may con-
tinue unhurt. 2dly, That the benefits of Christ
the Lord our Righteousness may be celebrated.
Sdly, That troubled consciences may be answered,
which cannot be quieted, except the doctrine of the
gospel be accurately distinguished from the law.
So that Luther on the Galatians justly wrote, " he
who well knows to distinguish the law from the
gospel, let him both give thanks to God, and know
that he is Divine. I certainly, in temptation, did
not yet know (to distinguish them) as I ought. Thou
mayest as certainly distinguish the righteousness of
the gospel, from the righteousness of the laws, as
thou distinguishest heaven from earth, light from
darkness, day from night-, and I wish we could
distinguish them much more." Meanwhile the
many differences observed by Divines, may be re-
duced to certain heads, For, 1st, Law and gospel
differ in their origin and manner of revelation.
Tor while the law is known, in some measure, by
nature-, the gospel is discovered by revelation on-
ly, as a mystery inaccessible to nature, Rem. ii. 15.
Rom. xvi. 26. Col. i. 26. Matt. xyi. 17, IS.
[ 32i ]
2dly, In their matter and subject: For the law is
the doctrine of works, but the gospel is that of
faith, Gal. iii. 12. Rom. iii. 21. Sdly, In their
form; since the promises of the law are condition-
al, made to the workers; but those of the gospel
are gratuitous and liberal, made to believers con-
cerning the righteousness ©f Christ, and eternal life
through him, Rom. iii. 20. Gal. iii. 10. — 12. Rom
iv. 4-. 4thly, In their effects, since the law convinces
ef sin, and terrifies the sinner, while the gospel
gladdens troubled consciences, and comforts them
with a free remission and salvation, Rom. iii. 2Q.
iv. 15. Isa. lxi. 1, 2. Isa. xlix. 9. Matt. xi. 28.
Luther observes to excellent purpose, that both the
doctrines of law and gospel are conversant about
sin, but in a different manner. The law discovers
sin, accuses it, imputes it, condemns it: but the
gospel pardons it, covers it, and does not impute
it; because it points out the Lamb of God, which
taketh. away the sins of the world." Lcydekkers
Vis VeritatiS) pars prima, p. 254*, 255.
No. 32.-— Page 184.
To know the end and use of the moral law, as
subservient to the covenant of grace, is of the ut-
most advantage to every class of Christians, whe-
ther teachers or taught. It cannot possibly be any
of these ends, to point out the way to eternal life*
For in that view it would not be subservient, but
opposite to the glorious gospel. It would not be
an hand-maid, leading to the mistress; but her
rival, as Hagar became Sarah's, Gen. xvi. 4% True
it is, our Lord himself said unto the young man 5
Dd 3
[ 322 ]
" If thou wilt enter into that life, keep the com-
mandments," Matt. xix. 17. Thisj however, was not
to intimate, that such thing was now practicable, it
was only an answer suitable to that legalist's ques-
tion. He did not, like the trembling jailor, ask,
« What must I do to be saved?" A&s xvi. SO.
But puffed up with pride in his morals and abilities,
He says, " What good thing shall I do ?" &c. Hence
the all-faithful Teacher answered him according to
his folly, Prov. xxvi. 5.; much as if he had said,
(i Hast thou appealed unto Cesar? unto Cesar must
thou go," A&s xxv. 12. Since thou wilt live by
the law, the law thou must keep. The iaw's sub-
serviency to the gospel, is a point much laboured
by the Apostle, in his Epistle to the Galatians,
who had so soon turned aside to another gospel,
chap. i. 6. As they clave to the Sinai-law in opposi-
tion to the Abrahamic covenant, he shews the re-
lation of the former to the latter; that it was not
given in opposition, but in subordination to it.
Having put the important question, " Wherefore
then serveth the law? 5 ' chap. iii. 19. he answers,
({ It was added because of transgressions." It was
added, viz. to the promise or covenant made with A-
braham, four hundred and thirty years before. It was
added to that covenant, not blended with it: added,
not by way of ingrediency, but by way of subservi-
ency, not to supplant, but ministerially to support
it. It was added because of transgressions, viz.
as a mirror to discover them, Rom. iii. 20. James i.
23. — 25.; as a plough- share to break up the fal-
Jow-ground of the human heart, Jer. iv. 3.; as a
bridle to restrain from sin, 1 Tim, i. 9, 10.^ and as
C 323 ]
an unerring rule of duty, Psalm, xix. and cxix.
Thus, while as a covenant, it drives sinners to
Christ, or shuts them up unto the faith; they hav-
ing: closed with him, are remitted back to it as a
rule of life, 1 Cor. ix. 21. Gal. vi. 2. and thus, al-
luding to Elijah's case, 1 Kings xix. 11, 12. the
wind, the earth-quake, and the fire of the law,
precede the still small voice of the gospel.
The Apostle having shown for what purpose
the law was added to the promise, takes notice of
one remarkable circumstance attending its publica-
tion, viz. that it was ordained by angels in the hand
of a mediator, i. e. in the hand of Moses, who then
stood between the Lord and the many thousands
of Israel, Lev. xxvi. 46. Dent. v. 5. In further ex-
plication of which circumstance, he observes, that
a mediator is not of one; but God is one, verse
20th. Words, which may justly be reckoned among
the things in Paul's Epistles hard to be under-
stood, l Pet. i, 1.-2 Pet. iii. 1, 16. Without men-
tioning the various opinions of critics and ' commen-
tators, respecting them, I apprehend they should be
translated as follows, Now that mediator is not
mediator of the one; but God is one, (in both.)*
* Let it be observed that the word mediator in the 20th verse
has the article, while in the 19th it is without it. Therefore I
read that mediator', compare John i. 21.; that prophet, Matt. xix..
17. that life. True indeed, the word one in the first clause of the
20th verse, which I read the one> has not the article. But as to
this, I observe, that the word |iw?j seems to refer to some one
thing which the Apostle had already mentioned, and therefore
6hould be translated, not simply one, but the one. It was usual
both with the Hebrews and Greeks, in referring to two things
I S24- ]
When it is said, The one, this naturally suggests
that there is another, Exod. xxv. 18. John xx. 12.
immediately preceding, to call tbem, not the one and the other,
but the one and the one. So Exod. xxv. 1 9. Make the one che-
rub en this end, and the one cherub on that end. Judg. xvi. 29„
And Samson took hold of the two pillars, of the one with his
right hand, and of the one with his left hand. 2 Sam. xii. 1 . There
were two men in one city, the one rich, and the one poor. Zech.
xi. 7. I took unto me two staves; the one I called Beauty, and
the one I called Bands, Matt. xxiv. 40, 41. Two men shall be
in the field: the one shall be taken, and the one left. Two wo-
men shall be grinding in the mill; the one shall be taken, and
the one left. Mirk xv. 27. And with him they crucify two
thieves; the ©neon his right hand, and the one on his left. John
xx. 12. And (Mary) seeth two angels in white, sitting, the one at
the head, the one at the feet, where the body of Jesus had lain.
Gal. iv. 22. Abraham had two sons; the one by a bend-maid, the
one by a free woman.
Agreeably to this manner of speaking, as I conceive, the Apos-
tle having said that the law was ordained in the hand of a media-
tor, immediately adds, Now that mediator is not mediator of the
one, viz. of the one of the two things he had so frequently men-
tioned. Taking the word one in a relative sense, it is natural to
ask, What one? The preceding context suggests. the answer. For
there two things are contrasted, the promise made to Abraham,
and the law given four hundred and thirty years after. Both of
these are thrice mentioned in the three preceding verses. And
therefore when it is said, That mediator was not mediator of the
one, it must be meant of the former or first one, viz. the Abra.
hamic covenant. It can be no just objection against our read-
ing, the one, though the word Uog be without the article. For it
is prefixed promiscuously, and not always with such an emphasis
as some maintain. Robertson on the Revelation, chap. 8. 2. It is
totally omitted in all the New Testament passages quoted above,
except Mat. xx. 40. Our version reads the one. Gal. iv. 24. though
the original word has not the article, /ui» pw cctto «povs_ n»«.
It is observable how two such different men as Messrs. Locke
and Boston agree in laying a mighty weight upon the article. The
[ 325 ]
Gal. iv. 22. It would seem then, that there are two
things which the Apostle speaks of herej and that
latter reads the following passage thus, " Gal. iii. 11. That no
man is justified by a law in the sight of God; it is evident, chap.
v. 4. whosoever of you are justified by a law, ye are fallen from
grace, Rom iii. 28. Therefore we conclude, that a man is justi-
fied by faith, without deeds of a law= Gal. ii. 16. Knowing that
a man is not justified by works of a law." After which he adds,
" I read a law, deeds, works, simply; because so the original
words used in these texts do undeniably signify." Marrow of
Mod. Divin. page (mihi) 258.
He so reads these passages, because the original words are
without the article. Locke teaches, that the word law, (o vo^aj)
with the article prefixed, as it is twice in Rom. iii. 1 9. signifies the
law as given to the Jews; and that the word (vo^oi) without the
article, as it is twice in the next verse, signifies law in general, as
extending to Gentiles as well as Jews. The judicious Guyse,
however, justly observes, that that very critical gentleman himself,
without attending to this distinction, takes the word law in one
and the same sense, chap, iv 13,1 4, 15, 10. though in the three
first of these verses, it is put without the article, and in the last
with it. The Do6tor also pertinently adds, that when there is
nothing in the context to forbid, the article often gives an em-
phasis; yet in these two verses (Rom. iii. 19, 20.) the sense of
the word law is the same, whether the article be prefixed to it,
or not. If the word the were to be added or omitted in an En-
glish version, according as the article occurs or not, it would
make a very awkward appearance. Take Gal. iv. 29. for a speci-
men. " But as then he who was born after flesh, persecuted him
who was born after Spirit, even so it is now."
Permit me to observe further, that I take tyes to be of the neu-
ter gender, not agreeing with S'tmA/fxyi or ivrxyyiXtx in gender in-
deed, but in sense, thus: Now that mediator is not mediator of the
one of these two things, viz. of the covenant of promise. The
same construction occurs, Eph ii. 8. " By grace are ye saved,
through faith; and that (thing) not of yourselves: it is the gift
of God." Rev. ii. 15. " Thou hast also them that hold the
doctrine of the Nicolaitans, which thing I hate." If, when speak-
[-826 ]
while Moses was not the mediator of the one, he
as certainly was of the other. Two very import-
ant things we find both in the preceding and the
following context: Two things which attracted
the attention of the Jewish people, and, indeed,
divided them 5 some resting on the one for justifi-
cation, some on the other. What are these two
things? Why, just the Abrahamic covenant, and
the Sinai law, verses 16, 19,21, 22. called the
two covenants, chap. iv. 24-. In reference to the
one of these, the Apostle says, that Moses was not
ing of two things conjunctly, scripture, as we have seen, often
says, the one and the one, why may it not, when speaking of either-
of them separately, call it the me, as here? and in chap, iv. 24.?
It is evident as the light, that two things are considered in the
preceding context; the promise and the law. And though the
word two is not there, it occurs, chap. iv. 24. applied to the self-
same subjects; the promise to Abraham, and the law from Si-
nai.
I observe once more, that the Apostle, having contrasted the
promise and the law, tells us not only that Moses was the media-
tor of the latter, but also that he was not the mediator of the
former. It was not unusual with him to handle a subject, first,
by way of assertion, and then by that of negation. Thus, having
said to the Ephesians, "By grace are ye saved, through faith;'*
he immediately adds, " Not of works," Eph. ii. 8, 9. Though
this last followed of itself, he scruples not to observe it. I say it
follows of itself, inasmuch as we cannot be saved both by grace
and works. For as the same Apostle argues concerning election,
so may we respecting salvation. " If by grace, then it is no
more of works: otherwise grace is no more grace," Rom xi. 6Y
I can with great pleasure, refer the learned reader to Leydekker's
Dissertation on Gal. iv. 24. in which he strongly proves, that by
the two covenants there, are not meant the Old and New Testa-
ments, but the covenant of works and of grace. Vis Veritatis
pars prima, p. 155. — 182.
C 327 ]
its mediator. He was the mediator of the Sinai
covenant only, not of the Abrahamic. It had an-
other, a better mediator, even Christ, in whom it
was confirmed, ver. 17. The Apostle having assert-
ed that Moses was not the mediator of the one, viz.
of the promise made to Abraham, or of the cove-
nant made with him, immediately adds, But God
is one. Though four hundred and thirty years af-
ter having given the promise, he added the lav/,
yet he was one in both; his purpose of design was
one both, in the promise and in the law. Though
the law in itself be contrary to the promise, so contra-
ry, that the inheritance cannot be of both, verse 1 8 ;
yet God in adding the law, is not contrary to himself
in giving the promise. His end or design in both is
one. The Apostlehad observed, ver. 15, that though
it be but a man's covenant, yet if it be confirmed, no
man disannulieth, or addeth thereto. And if no man
will do this with a human covenant, surely much
less will God do so with his own covenant. But
whatever men may attempt, " God is not a man,
that he should lie, nor the son of man, that he
should repent," Numb, xxiii. 19. Say not, the law
as it was added to the covenant, verse 19th; for
it is not added in the sense meant, verse 15th; it
was not added by way of amendment or alteration ; -
it was not added to the covenant to disannul it,
verse 17. ; it was not so added to it, as to be blend-
ed with it, as water may be mixed with wine. No,
it still remained distinct from it, but subservient
to it, as Hagar to Sarah.
His end in adding the law, was not to point out
another method of obtaining the inheritance than
[ 328 ]
by promise, but to show, that because of transgres-
sions, they could 1106 possibly obtain it in any o-
ther way. His end was not to withdraw men
from the promise, but to make them cleave the
more closely to it, as convinced that salvation was.
to be found nowhere else. This being undoubted-
ly the case, though the promise and the law were
in themselves two contrary things, yet God was
one in both. Much to this purpose, said Joseph,
" The dream of Pharoah is one," Gen. iv. 25. This
sense of the word one, is not unfrequent in scrip-
ture, nor in common conversation. When a person
is greatly changed in dispositions and designs, he is
said to become another man, 1 Sam. x. 6. He is
not what he was ; but continuing steady and uni-
form in his views or intentions, he is said to be
one. Compare 2 Cor. i. 17. Esth. iv. 11. Dan. ii. 9.
Nor ought it to be objected against this explication,
that according to it, the word one in the first clause
of the verse, has a very different signification from
what it has in the last. The difference is not more
than in Job. i. 21. or in our Lord's ever memora-
ble saying, " Let the dead bury their dead," Matth.
viii. 22. See Bishop Reynold's Works, p. \4?6.
No. S3.— Page 185.
If we form our conceptions of the gospel, from
the miserable case of sinners, to whom it is sent,
we shall quickly find, that strictly taken, it is some-
thing vastly different from a new, a mild, or a reme-
dial law, viz. that it consists entirely of good tid-
ings: tidings of life to the dead, pardon to the con-
demned, healing to the diseased, clothing to the
[ 329 ]
naked, bread to the hungry, water to the thirsty,
light to them who sit in darkness, liberty to the
captives, richea to the poor, and in one word, of all
that is suitable to the sinner's complicated misery,
all that is calculated to relieve him from it. If
the old law be perfect, there can be no place for a
new. If the moral law be unchangeable, a milder
is impossible. But the former positions are true,
and therefore the latter. By the old, or original
law of his creation, man was certainly bound to
believe whatever God should reveal, and to obey
whatever he should enjoin. It cannot be denied
that such obligations must result from the relation
between God and the rational creature. Hence,
soon as a Saviour was exhibited in the glorious
gospel, fallen man was bound by the old, the origi-
ginal law, to believe all that was revealed, and to
obey all that was enjoined, respecting him. The
moment that the gospel revealed the new object
the law obliged him to the new duty in relation to
it. If laws were to be multiplied, according to a
man's diversified circumstances, it would follow,
that there should be one law for the married, an-
other for the unmarried, one for parents, another
for children, &c. But who sees not the absurdity
of this ? Long as the perfection of the moral law
is maintained, a milder cannot be- admitted. Once
to imagine that the all-perfect God should emit an
imperfect law, a law which is not a complete rule
of duty, is most absurd. The Psalmist, saying, " I
have seen an end of all perfection," immediately
adds, " but thy commandment is exceeding broad,'*
Psal. cxix. 96. It is not so, however 3 if it do nog
E e
[ 330 ]
extend to all possible duty, and particularly to
faith in Jesus Christ, repentance unto life, and all
the duties which suppose either our fallen state,
or the revalation of the gospel. Law and gospel,
though joined in the dispensation of grace, are not
blended together, but quite distinct. So much
so, that the law is not the gospel, nor the gospel
it. The gospel offer indeed, rides as in state, I
may say , being attended as on the right hand with
the great and precious promises, to all who em-
brace it ; and on the left, with all the terrors and
threatenings of the fiery law, to those who reject it.
Still, however, it is in itself very different from
that law. The gospel, indeed, says, « He that be-
lieveth, shall be saved ;" but it does not add, " He
that believeth not, shall be damried."
That is the language of the law, and it will see
to the execution of its own sentence. Nor is there
the least reason that the glorious gospel should
speak so. The sinner, rejecting its gracious offer,
it leaves him where it found him, ^nder the curse
of the law. For he who believeth not, is con-
demned already, John iii. 18. Refusing to come
into the new covenant, he must of necessity con-
tinue under the old. \
The patrons of the new, the remedial law, tell us,
that it does not require sinless or perfect obedience.
But if so, then the sins or imperfections attending
that obedience are no transgressions of that law,
and if no transgressions, then no sins, 1 John iii. 4. ;
the amount of which is, that sin is not sin. If it
be granted that the im perfections attending sincere
obedience to the new law are really sins, and such
C 331 ]
a concession cannot decently be withheld, still they
are not sins against that law, it not requiring sin-
less obedience ; for it is a known maxim, that
where no law is, there is no transgression, Rom. iv.
15. And therefore allowing, as it seems unavoidable,
that these imperfections are sins, yet still they are
not sins against the new law, but only against the
old, the rigid and original lav/: u e. that in them, sin-
cere converts do not sin against that law which they
are under, but against that from whose demands
they are delivered. If these consequences be ab-
surd-, so must the new law from which they una-
voidably follow; besides, if this mild law do not re-
quire sinless obedience, the necessity of the Sure-
ty's atonement falls to the ground, at least with
respect: to all the sins or imperfections posterior
to sincere faith. For according to this doctrine,
though it might be necessary that he should satisfy
for their old sins, the transgressions of the old law,
under which they originally were \ yet there could
be no necessity to suffer for these things which
are no breach of the mild, the mitigated law. But
to say the truth, Arminians speak very slightly of
our Lord's suretiship. According to them, he
rather became surety, that we should perform cer-
tain deeds, than that -he should act andsufFer in our
law-room, or stead.
To these observations, let me add those of a fa-
mous Foreigner, who is happy in illustrating how
the moral law binds to faith and repentance,
" Coronidis vice, &c. i. e. In conclusion, we shall
solve two difficulties, which may exercise the most
ingenious. For by arguments neither weak nor ob-
Ee 2
C SS2 ]
scure, it seems quite evident, that the moral law-
is not only imperfect, but also unprofitable, because
it commands neither faith nor repentance: in
which two things, however, is contained the whole
service of God, and whatever is religious in man.
The Apostle indeed, A&s xx. 2 J. refers the whole
of his ministry to these two heads, repentance to-
wards God, and faith towards Christ.
" It seems plain, that nothing concerning faith in
Christ, is enjoined in the moral law, for it makes
no mention. of Christ, and redemption from sins.
For the moral law is a natural debt, and commands
nothing more, than what man was bound to do be"
fore the fall. But man before the fall, was not
bound to believe in Christ. Wherefore the Apostle
distinguishes faith from the law, saying, that the
law is not of faith, Gal. iii. 12. Hence it is, that he
so frequently opposes the law to faith: which he
would not have done, if faith were contained in the
law.
" God, indeed, in the preface to the decalogue,
proclaims, that he is the God of Israel, whence it ap-
pears deducible, that faith is commanded in the law,
because God is not our God, except in Christ.
But this is adduced, beside the purpose: For these
words, / am thy God, command nothing, neither
are they apart of the decalogue, no more than what
is added, concerning their deliverance from the land
of Egypt:. Add, that God is also our God in respe£fc
of creation and preservation. But notwithstand-
ing these things, we maintain that fajth is command-
ed in the law, not in express words indeed, but by
necessary consequence. For the law commands us
[ S33 3
to love God with all our heart, and to obey him in
all things without exception, and therefore also to
believe him when speaking, whatever it may be which
he says or enjoins. Nor is there a doubt, but that
he who does not hear Christ, but rejects his doc-
trine, violates the command of the law, by which
God willeth to be loved and obeyed.
" Nor can it be denied, but that Adam before the
fall, was bound to have faith in God: not the faith
indeed of the remission of sins, (for that was not
yet necessary) but faith, by which he ought to be-
lieve that God would be faithful in his promises,
and that there was to be no doubting concerning his
word. Nor does the obligation, by which we are
at this day bound to believe the gospel, arise from
any thing else, than from that first obligation, by
which man, before he sinned, and immediately
from the first moment of his creation, was bound
to believe every word of God. Wherefore though
the faith of the remission of sins by Christ does
not rest upon the decalogue, because such a remis-
sion is not in the law, yet certain it is, that man
is bound by the law to believe every word of God.
« In vain is it objected, that faith in Christ was not
commanded to Adam before the fall. For neither
before the fall was he forbidden to mix with idola-
ters, to lend upon usury, or to marry an infidel,
because then there was no need of these prohibi-
tions. Yet certain it is, that by these, his posteri-
ty are bound, in virtue of that general law, by which,
prior to the fall of man, God demanded perfect
obedience from him. Thus, subjects, who have
bound themselves with an oath to obey their prince*
Ee 3
C 334, ]
by the same oath bind themselves to obey those
laws, which are not yet enacted.
« k When the Apostle says, that " the law is not of
faith," his meaning is not, that faith is in no respect
enjoined in the lawj but justification by faith in
Christ is neither taught, nor promised in the law.
Many things are commanded in the general precept
of loving God, which are not yet particularly ex-
plained in it, and which we learn only when:
God delivers them afterward, in a peculiar man-
date or warning. This is likewise to be observed,
that the law commands faith, only as it is a certain
work, but not as it is the instrument of justification.
For it is not possible to be justified by faith, as
it is a work, because it is never perfect in man,
and perfect obedience the lav/ demands.
" The difficulty is no less concerning repentance.
It is asked, Whether repentance be required in the
moral law> of which we have a compend in the
decalogue? It seems plain that it is in no manner
commanded there. For the law which saith,
« Cursed" is he, who shall not continue in all things,
which are written in the book of the law, to
do them," seems to leave no place to repentance.
For repentance is an amendment to the better ?
which cannot be in him, who, for not fulfilling the
law, is subjected to the eternal curse. Thus the
judge sentencing the guilty to the gibbet for his
crime, leaves no place for amendment. After sen-
tence is passed, it is in vain to plead repentance.
This very thing may be concluded from one cir-
cumstance, viz. That the law was at first given to
man, perfectly righteous, and not yet fallen; at
[335 ]
which time repentance would have been command-
ed in vain. For the moral law, to which we are
subject, is not different from that which was gives
to Adam before the fall. Since repentance was
not enjoined to him, it cannot now be commanded
in the same law, in regard that it did not lose its
signification by Adam's sin.
■« But in opposition to this, truth keeps its ground,
In vain should the law have been proposed to the
man, who could have imagined that that law did
not command amendment, and a change to the bet-
ter-, or have thought that it cut off all hope of re-
pentance. The law indeed did not require repent-
ance from man before the fall, because it presup-
posed that there was no need of it, at least, that
there uught to be no need of it. But on the sup-
position that man had sinned, it is certain, that the
law required repentance. For it commands us to
love God with all our heart. But whosoever loves
God, cannot but be touched with grief for his sin.
What though the law does not expressly enjoin re-
pentance, it enjoins good works, which are practised
by repentance. For if any one were perfectly righ-
teous, without repentance, he would do the same
good works which are done by a penitent: for in»
stance, prayers, alms, praises, &c. In order to obey
the law, some things are required after sin, which
were not required before sin. Yet they are requir-
ed bv virtue of the law itself, the use of which is
changed, from occasions occurring afterward.
" I confess, indeed, that the rigour of law does not
give place to repentance. Nevertheless, as to those
with whom God does not intend to deal according
C 336 ]
to the' rigour of law, the law hath its use; and
with the pious, its precepts are incitements to re-
pentance.
"Nay, indeed, there is not a doubt, but that from
reprobates the law demands penitence, and a change
to the better, otherwise they would not sin against
the law of God, by continuing in impenitence*
who, if they were touched with penitence, would*
in Christ, have a ready remedy against the curse of
the law: which repentance, if they cannot exer-
cise it of themselves, it does not follow from thence,
that they ought not to repent. For since man
contracted his own impotence by his own fault,
God is not bound to heal him ; because the Creator
is not under law, nor a debtor to the creature.
Neither by this impotence is man without law, and
not obliged to perform good works, which a sinner
cannot reach but by repentance." Thus far Du
Moulin in Dispp* Sedanensibus, p. 556.
I cannot think to close this Note without observ-
ing, that the venerable compilers of our Confession
and Catechisms, give it as the first rule for the right
understanding of the Ten Commandments, that the
law is perfect, requiring the utmost perfection of
every duty. Larg. Cat. Q. 99. And if so, then it
must certainly require faith in Jesus Christ, and
repentance unto life. See also Answers of the
Twelve Brethren to the Commission's Queries,
Query 1st.
No. 34.— Page 186.
To know upon what warrant, and in what order
sinners believe in Christ, and hope for his salva-
[ 337 ]
tion, are very interesting points, as to all, so par-
ticularly to such as are exercised unto godliness*
Far and wide as the gospel is published, he is free-
ly offered unto all: not to such sinner? only as pos-
sess certain qualifications or laudable dispositions;
for what can men have, but sin and misery, till he
come to them, and they to him? The invitations
Tsa. lv. 1. — 3. Matt. xi. 28. — 30. are not cha-
racteristic of some sinners, but of all. And there-
fore, as the parting-offer, Rev. xxii. 17. expressly
bears, " Whosoever ic-i//, may take the water of
life freely;" the offer is clogged with no excep-
tions, no conditions. Meanwhile, there is a vast
difference between what sinners may do, in point of
warrant; and what they can or. 'will do, in point of
event. All sinners may, and ought to believe in
Christ. None but the convinced can, or will be-
lieve in him. I say, can or will; for if willing,
they shall not be unable; as their inability is mo-
ral, Psal. ex. 3. John v. 40. None but they whose
hearts are pierced with the arrows of conviction,
Psal. xlv. 5. will relish the gospel-tidings," A&s ii,
37. — 41. xvi. 29 34. This, however, sets n© li-
mits to the gospel offer. Neither should sinners,
by seeking for qualifications in themselves, throw
stumbling-blocks as in their way to the Saviour.
They must know, that faith in him, is not a quali-
fication in order to come to him, but the very com-
ing itself, John vi. 35. Not to trust in him for
salvation, till first they discern some evidences of
grace in themselves, is most preposterous. It is
seeking fruit where there is no tree, and looking
for a superstructure before the foundation be laid.
[ -338 ]
Practising on this principle, the sinner, like an un-
wise son, must stay long in the place of the break-
ing forth of children, Hos. xiii. 13.; or rather ne-
ver believe at all. For how can there be evidences
of grace, before believing in the Saviour. Eviden-
ces of grace, are the same with evidences of faith.
But how can there be any evidences of what is not?
There may be evidences of things not seen, Rom,
i. 20. Heb. xi. 1. but not of things which do not
exist. It always supposes the pre-existence of that,
of which it is an evidence. And therefore, to en-
quire after, or to expect, internal signs of grace, be-
fore we exercise the grace of faith, is as unphilo-
sophical as antiscriptural. Faith worketh by love,
Gal. v. 6. is not founded upon it: Purifies the
heart, A£ts xv. 9. and therefore precedes pro-
gressive sanclification. If the sinner thinks that
his warrant to believe turns upon previous quali-
fications', as love to God, and holiness of heart, he
must regard the tree of life as forbidden fruit to
him, till first he perceive that he is possessed of
them. But how can he love that God in whom
he has not believed ? In whom he has not trusted
for salvation? 1 Pet. i. 21. Psal. lxxviii. 22.
How can he be holy, while destitute of holy faith?
Jade 20. It therefore remains, that sinners attend-
ing to the gospel-offer, should immediately believe
in Christ, rest on him for salvation, and so hope
that they shall be saved by him: For faith can no
more be without hope, than without love, 2 Cor.
v. 7. Rom. viii. 25. 1 Cor. xiii. 13. Col. i. 23.
Heb. xi. 1. The sinner cannot but hope for that
for which he trusts in Christ, and he cannot but
C 339 ]
love him, on whom his faith and hope are placed,
A three-fold cord this, not to be broken, 1 Thess.
i. 3, 5, 8. And thus, in the very first acl: of be-
lieving, he has the hope of eternal life, Tit. i. I,
2. If this be denied, the unavoidable consequen-
ces are, either that faith is separable from hope; or
that prior to the inward evidences of'grace, the sin-
ner has no warrant to trust in Christ for salvation.
And who that knows the grace of God in truth
(Col. i. 6.) will admit these? Two things may be
observed, respecting this assurance of faith and
hope, (Heb. vi. 11. x. 22.) viz. that it is so far
from being any how prejudicial to holiness, that it
has a native tendency to promote itj and that it
is fundamental to the assurance of sense.
1st, It is most friendly to true holiness. Like every
other evangelical doctrine, holiness to the Lord is
deeply engraven as on its forehead, 1 Tim. vi. 3.
1 John iii. 3. For the believing sinner does not simply
believe that he shall be saved (which is the de-
structive dream of multitudes) but that he shall
be saved through the grace of the Lord
Jesus Christ, A&s xv. 11. He trusts that he
shall be saved according to the method of grace,
or in the way in which God has appointed sinners
to obtain the salvation which is in Christ Jesus,
.2 Tim. ii. 10. He trusts that he shall be saved from
sin, as well as from wrath, Maun. i. 21. Tit. ii. 14.
Horn. v. 9. 1 Thess. i. 10. He believes not only that
he shall set foot in Canaan, but also that he shall
be preserved in marching up through the howling
wilderness, 2 Tim. iv. 1 8. And so believing, he goes
on in the strength of the Lord God, Psal. Jxxi. 16,
He goes on his way rejoicing, Acts viii. 39.
He is not insensible of the difficulties and dangers
to which he must ever be exposed, amidst the lions'
dens, and leopards' mountains, Song iv. 8. But be-
lieving that as his days are, so shall his strength be,
Deut. xxxiii. 25. he girds up the loins of his mind,
1 Pet. i. 13. and sets his face as a flint, Isa. 1. 7. He
does not believe that he shall be saved, except in the
way of duty ; or that he shall conquer his Lord's
enemies and his own, but by fighting the good light
of faith, 1 Tim. vi. 12. 2 Tim. iv. 7. Knowing that
a conquest implies a combat, he dreams not of the
one without the other. Trusting that God will de-
liver his enemies into his hand, he puts on the whole
armour of light, and goes forth to war. Compare
judg. xx. 28. 1 Thess. v. 8, 9.
2dly, This assurance of faith is fundamental to
that of sense. The one is the firm foundation, the
other the stately superstructure. The one rests on
the word alone, the other is founded also on the in-
ward evidence of those graces unto which the pro-
mises are made. Confession, chap, xviii. 2. In the
one, the sinner believes or rests on Christ for sal-
vation; in the other, he believes, or rather knows
that he has so believed, 2 Tim. i. 12. As to the
one, he is warranted to do it immediately, without
delay, A£ts xvi.31.; as to the other, he must exa-
mine himself, in order to attain it, 2 Cor, xiii. 5.
In the one, he looks to the word of God without
him, assuring himself, that through grace he shall
be saved; in the other he looks to the work of God
within him, assuring himself that he hath passed
from death unto life, and shall bs saved, 1 John
[ mi ]
iii. 14. — 19. Thus, the assurance of sense, entirely
coincides with that of faith in this, that in both,
the sinner believes he shall obtain the salvation
which is in Christ Jesus, with eternal glory, 2 Tim-
ii. 10. But they differ in this, that in the one
he believes with a view to be in Christ; in the other,
he believes, upon evidence, that he actually is in
him. This Is what he neither can, nor ought to be-
lieve, in the first a6r. of faith. For he ought to be-
lieve nothing but what is truth. But it is not true
that he is in Christ before he be united to him.
But finding, upon evidence, that he has joined him-
self to the Lord (Jer. 1. 5.) he cannot but believe
what he knows. Knowing this, he cannot but also
be persuaded that he shall never perish, John x. 28.
And now it is easy to see, that in this respect, the
assurance of faith and the assurance of sense differ
in degree only, as the morning and the meridian
light. In the assurance of sense, the persuasion is
stronger than in that of faith, being supported by
inward evidence. Thus we may also see the truth
of what is taught in our Confession, chap. xiv. 3.
viz. " that faith receiving and resting upon Christ
alone for eternal life, grows up in many, to the
attainment of a full assurance." If there were not
some assurance in it, it never could grow up to full
assurance. To whatever degree any thing may in-
crease, it can never, by growth, acquire another na-
ture. It may grow up another cubit, but net into
another kind. A plant can never become a beast,
nor it a man. In like manner, were there not some
assurance in faith, it >could never grow up to full
assurance. The light shines more and more unto
Ff
[ 342 ]
the perfect day, Prov. iv. 18.; and the little child
becomes a mighty man.
We may likewise see how the good works of be-
lievers, strengthen their assurance, as our Confes-
sion teaches, chap. xvi. 3. In the beginning, the
assurance of faith must be generally weak, the poor
sinner having to believe in opposition to mighty
difficulties; to grapple as with guilt, and fight with
fears, as out of the depths he looks unto the Lord,
Psal. cxxx. 1. But having, in the progress of a holy
life, often examined himself whether he be in the faith,
2 Cor. xiii. 5, and being enabled to know the things
freely given him of God, 1 Cor. ii. 12. 2 Pet. i. 5.
■ — 10. he is confident, that he who hath begun a
good work in him, will finish it, Col. i. 6. At
first he saw only the word of the Lord, now he al-
so sees his work, and hence he is made to ride, as
on the high places of the earth, Isa. lviii. 14.
Faith and works are connected as cause and ef-
fect : and therefore the truth of the former is
known by the latter, as the tree by its fruits. Faith
worketh by love, Gal. v. 6.; and this is the
love of God, that we keep his commandments,
1 John v. 3. Faith without works is dead, James ii.
20. ; meanwhile, they do not give it life, bufc only
show that it is alive, verse 18. Fcr as it is dead
without them, so are .they without it, Heb. iii. 16.
Hence we read of repentance from dead works,
Heb. vi. J. and of the conscience being purged
from them, chap. ix. 14. Faith gives existence to
works, and they evidence to it. It renders them
good, they prove it to be true. It is the mother,
they the daughters. But though they may greatly as-
[ 343 ]
sist her in her various conflicts, certain it is, they
could not bring her forth.
£>
No. 35.— Page 189, last line. *
As all men are by nature under the one cove-
nant, and therefore miserable till interested in the
other, it is the indicpensible duty of ministers to
unfold the nature of both. Accordingly, they
ought to preach the law, pointing out the spiritual-
ity, and extent of its precepts, together with the
justice and terrors of its penalty. Nor should they
always detain sinners as at the foot of the burning
mount: but having sounded the alarm in their
ears, they should also point out the method of re-
conciliation. ' Having aroused the man-slayer, (so
to speak) it is incumbent on them to point out the
way to the city of refuge. The reconciliation of
sinners, and the edification of the saints, being the
great ends of their ministry, they should keep these
constantly in view, as they would be pure from
the blood of all men, Acts xx. 26. Having brought
sinners as from Sinai to Sion, they should lead them
around her, telling her towers, marking her bul-
warks, and considering her palaces. Psalm xlviii.
3, 14, 15. viz. the safety, satisfaction, and honour
enjoyed in communion with Christ. Having mini-
sterially espoused them to him, 2 Cor. xi, 2. they
must let them know that they are not without law
to God, but under the law to Christ, 1 Cor. ix. 21.
Gal. vi. 2. Solicitous to throw wide the gates of
grace, let them be equally so, not to open a door to
* The number in the text referring to this note was omitted
hy mistake.
F f 2
[ 344 ]
licentiousness. Let nothing be done to favour pre-
sumption, nothing, to cause despair. Let them
carefully point out the connection between privi-
lege and duty. How the former qualifies for the
latter, and obliges to it. And again, how duty in-
troduces into further privilege, till at last, both
reach their summit in a state of glory. Happy the
workman who needeth not to be ashamed, rightly
dividing the word of truth! 2 Tim. ii. 15. Blessed
that servant, whom his Lord when he cometh, shall
find so doing! Luke xii. 48.
F I H I &
W, LANG, Frlnter, 1
02, Bill-Strut, Glasgow, |
ERRATA.
Page 277, line 4 ard 9, from the foot, for Dialbttlf VQ& $yntbtih 9
read, Biathekc and Syntbeke,
Shortly will be Published, if encouragement is given*
A
SCRIPTURAL VIEW *
OF THE
COVENANTS
OF
WORMS «4.J¥JD GM^LCE,
BEING THE SUBSTANCE OF
SEVERAL SERMONS on GAL. iv. 24,
To which is subjoined,
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FAITH OF THE GOSPEL.
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and a truly serious concern for the best interests of men."
JOHN BROWN,
Minister of the Gospel, Lcngrlgg.
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