Chapter II: The natural bias towards the covenant of works.

The natural bias towards the covenant of works.

Ant. Well, sir, I had thought that God's covenant with the Jews had been a mixed covenant, and that they had been partly under the covenant of works; but now I perceive there was little difference betwixt their covenant of grace and ours.

Evan. Truly the opposition between the Jews' covenant of grace and ours was chiefly of their own making. They should have been drive to Christ by the law: but they expected life in obedience to it, and this was their great error and mistake.

Ant. And surely, sir, it is no great marvel, though they in this point did so much err and mistake, who had the covenant of grace made known to them so darkly; when many amongst us, who have it more clearly manifested, do the like.

Evan. And, truly, it is no marvel, though all men naturally do so: for man naturally doth apprehend God to be the great Master of heaven, and himself to be his servant; and that therefore he must do his work before he can have his wages; and the more work he doth, the better wages he shall have. And hence it was, that when Aristotle came to speak of blessedness, and to pitch upon the next means to that end, he said, "It was operation and working"; with whom also agrees Pythagoras, when he says, "It is man's felicity to be like unto God, [as how?] by becoming righteous and holy." And let us not marvel that these men did so err, who never heard of Christ, nor of the covenant of grace, when those to whom it was made known by the apostles of Christ did the like; witness those to whom the apostle Paul wrote his epistles, and especially the Galatians: for although he had by his preaching, when he was present with them, made known unto them the covenant of grace; yet after his departure, through the seducement of false teaches, they were soon turned to the covenant of works, and sought to be justified, either in whole or in part by it; as you may see if you seriously consider that epistle. Nay, what says Luther? It is, says he, the general opinion of men's reason throughout the whole world, that righteousness is gotten by the works of the law; and the reason is, because the covenant was engendered in the minds of men in the very creation, [135] so that man naturally can judge no otherwise of the law than as of a covenant of works, which was given to make righteous, and to give life and salvation. This pernicious opinion of the law, that it justifieth and maketh righteous before God, says Luther again, "is so deeply rooted in man's reason, and all mankind so wrapped in it, that they can hardly get out; yea, I myself, says he, have now preached the gospel nearly twenty years, and have been exercised in the same daily, by reading and writing, so that I may well seem to be rid of this wicked opinion; yet, notwithstanding, I now and then feel this old filth cleave to my heart, whereby it cometh to pass that I would willingly have so to do with God, that I would bring something with myself, because of which he should give me his grace." Nay it is to be feared, that, as you said, many amongst us [who have more means of light ordinarily, than ever Luther, or any before him had, [136] yet notwithstanding] do either wholly, or in part, expect justification and acceptation by the works of the law.

Ant. Sir, I am verily persuaded, that there be very many in the city of London that are carried with a blind preposterous zeal after their own good works and well-doings, secretly seeking to become holy, just, and righteous, before God, by their diligent keeping, and careful walking in all God's commandments; [137] and yet no man can persuade them that they do so: and truly, sir, I am verily persuaded that this our neighbour and friend, Nomista, is one of them.

Evan. Alas! there are thousands in the world that make a Christ of their works; and here is their undoing, &c. They look for righteousness and acceptation more in the precept than in the promise, in the law than in the gospel, in working than in believing; and so miscarry. Many poor ignorant souls amongst us, when we bid them obey and do duties, they can think of nothing but working themselves to life; when they are troubled, they must lick themselves whole, when wounded, they must run to the salve of duties, and stream of performances, and neglect Christ. Nay, it is to be feared that there be divers who in words are able to distinguish between the law and gospel, and in their judgments hold and maintain, that man is justified by faith without the works of the law; and yet in effect and practice, that is to say, in heart and conscience, do otherwise. [138] And there is some touch of this in us all; otherwise we should not be so up and down in our comforts and believing as we are still, and cast down with every weakness as we are.
[139] But what say you, neighbour Nomista, are you guilty of these things, think you?

Nom. Truly, sir, I must needs confess, I begin to be somewhat jealous of myself that I am so; and because I desire your judgment touching my condition, I would entreat you to give me leave to relate it unto you.

Evan. With great good will.

Nom. Sir, I having been born and brought up in a country where there was very little preaching, the Lord knoweth I lived a great while in ignorance and blindness; and yet, because I did often repeat the Lord's prayer, the apostles' creed, and the ten commandments, and in that I came sometimes to divine service, as they call it, and at Easter received the communion, I thought my condition to be good. But at last, by means of hearing a zealous and godly minister in this city, not long after my coming hither, I was convinced that my present condition was not good, and therefore I went to the same minister, and told him what I thought of myself; so he told me that I must frequent the hearing of sermons, and keep the Sabbath very strictly, and leave off swearing by my faith and troth, and such like oaths, and beware of lying, and all idle words and communication; yea, and said he, you must get good books to read on, as Mr. Dodd on the Commandments, Mr. Bolton's Directions for Comfortable Walking with God, Mr. Brinsley's True Watch, and such like; and many similar exhortations and directions he gave me, the which I liked very well, and therefore endeavoured myself to follow them. So I fell to the hearing of the most godly, zealous, and powerful preachers that were in the city, and wrote their sermons after them; and when God gave me a family, I prayed with them, and instructed them, and repeated sermons to them, and spent the Lord's day in public and private exercises, and left off my swearing, and lying, and idle talking; and, according to exhortation, in few words, I did so reform myself and my life, that whereas before I had been only careful to perform the duties of the second table of the law, and that to the end I might gain favour and respect from civil, honest men, and to avoid the penalties of man's law, or temporal punishment, now I was also careful to perform the duties required in the first table of the law, and that to gain favour and respect from religious, honest men, and to avoid the penalty of God's law, even eternal torments in hell. Now, when professors of religion observed this change in me, they came to my house, and gave unto me the right hand of fellowship, and counted me one of that number: and then I invited godly ministers to my table, and made much of them; and then, with that same Micah mentioned in the book of Judges, I was persuaded the Lord would be merciful unto me, because I had gotten a Levite to be my priest, (Judg 17:13). In a word, I did now yield such an outward obedience and conformity to both tables of the law, that all godly ministers and religious, honest men who knew me, did think very well of me, counting me to be a very honest man, and a good Christian; and indeed I thought so of myself, especially because I had their approbation. And thus I went on bravely a great while, even until I read in Mr. Bolton's works, that the outward righteousness of the Scribes and Pharisees was famous in those times; for, besides their forbearing and protesting against gross sins, as murder, theft, adultery, idolatry, and the like, they were frequent and constant in prayer, fasting, and alms-deed, so that, without question, many of them were persuaded that their doing would purchase heaven and happiness. Whereupon I concluded, that I had as yet done no more than they; and withal I considered, that our Saviour says, "Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye cannot enter into the kingdom of God," (Matt 5:20); yea, and I also considered that the apostle says, "He is not a Jew that is one outwardly; but he that is one inwardly, whose praise is not of men, but of God," (Rom 2:28,29). Then did I conclude that I was not yet a true Christian; for, said I in my heart, I have contented myself with the praise of men, and so have lost all my labour and pains in performing duties; for they have been no better than outside performances, and, therefore, they must all fall down in a moment. I have not served God with all my heart; and, therefore, I see I must either go further, or else I shall never be happy. Whereupon I set about the keeping of the law in good earnest, and laboured to perform duties, not only outwardly, but also inwardly from my heart; I heard, and read, and prayed, and laboured, to bring my heart, and forced my soul to every duty; I called upon the Lord in good earnest, and told him, that whatsoever he would have me to do, I would do it with all my heart, if he would but save my soul. And then I also took notice of the inward corruptions of my heart, the which I had not formerly done, and was careful to govern my thoughts, to moderate my passions, and to suppress the motions and risings of lust, to banish pride and speculative wantonness, and all vain and sinful desires of my heart; and then I thought myself not only an outside Christina, but also an inside Christian, and therefore a true Christian indeed. And so I went on comfortably a good while, till I considered that the law of God requires passive obedience as well as active: and therefore I must be a sufferer as well as a doer, or else I could not be a Christian indeed; whereupon I began to be troubled at my impatience under God's correcting hand, and at those inward murmurings and discontents which I found in my spirit in time of any outward calamity that befell me; and then I laboured to bridle my passions, and to submit myself quietly to the will of God in every condition; and then did I also, as it were, begin to take penance upon myself, by abstinence, fasting, and afflicting my soul; and made pitiful lamentations in my prayers, which were sometimes also accompanied with tears, the which I was persuaded the Lord did take notice of, and would reward me for it; and then I was persuaded that I did keep the law, in yielding obedience both actively and passively. And then was I confident I was a true Christian, until I considered, that those Jews, of whom the Lord complains, (Isa 58), did as much as I; and that caused me to fear that all was not right with me as yet. Whereupon I went to another minister, and told him that though I had done thus and thus, and suffered thus and thus; yet was I persuaded that I was in no better condition than those Jews. O yes! said he; you are in a better condition than they: for they were hypocrites, and served not God with all their hearts as you do. Then I went home contentedly, and so went on in my wonted course of doing and suffering, and thought all was well with me, until I bethought myself, that before the time of my conversion, I had been a transgressor from the womb; yea, in the womb, in that I was guilty of Adam's transgression: so that I considered that although I kept even with God for the time present and to come, yet that would not free me from the guiltiness of that which was done before; whereupon I was much troubled and disquieted in my mind. Then I went to a third minister of God's holy word, and told how the case stood with me, and what I thought of my state and condition. He cheered me up, bidding me be of good comfort: for however my obedience since my conversion would not satisfy for my former sins; yet, inasmuch as, at my conversion, I had confessed, lamented, deplored, bewailed, and forsaken them, God, according to his rich mercy and gracious promise, had mercifully pardoned and forgiven them. Then I returned home to my house again, and went to God by earnest prayer and supplication, and besought him to give me assurance of the pardon and forgiveness of my guiltiness of Adam's sin, and all my actual transgressions before my conversion; and as I had endeavoured myself to be a good servant before, so I would still continue in doing my duty most exactly; and so, being assured that the Lord had granted this my request, I fell to my business according to my promise; I heard, I read, I prayed, I fasted, I mourned, I sighed, and groaned; and watched over my heart, my tongue, and ways, in all my doings, actions, and dealings, both with God and man. But after a while, I growing better acquainted with the spiritualness of the law, and the inward corruptions of my own heart, I perceived that I had deceived myself, in thinking that I had kept the law perfectly; for, do what I could, I found many imperfections in my obedience; for I had been, and was still subject to sleepiness, drowsiness, and heaviness, in prayers and hearing, and so in other duties; I failed in the manner of performance of them, and in the end why I performed them, seeking myself in everything I did: and my conscience told me I failed in my duty to God in this, in my duty to my neighbour in that. And then I was much troubled again: for I considered that the law of God requires, and is not satisfied without, an exact and perfect obedience. And then I went to the same minister again, and told him how I had purposed, promised, striven, and endeavoured, as much as possibly I could, to keep the law of God perfectly; and yet by woeful experience I had found, that I had, and did still transgress in many ways; and therefore I feared hell and damnation. "Oh! but," said he, "do not fear; for the best of Christians have their failings, and no man keepeth the law of God perfectly; and therefore go on, and do as you have done, in striving to keep the law perfectly; and in what you cannot do, God will accept the will for the deed; and wherein you come short, Christ will help you out." And this satisfied and contented me very much. So I returned home again, and fell to prayer, and told the Lord that now I saw I could not yield perfect obedience to his law, and yet I would not despair, because I did believe that what I could not do Christ had done for me: and then I did certainly conclude, that I was now a Christian indeed, though I was not so before: and so have I been persuaded ever since. And thus, sir, you see I have declared unto you, both how it hath been with me formerly, and how it is with me for the present; wherefore I would entreat you to tell me plainly and truly what you think of my condition. [140]

Evan. Why, truly I must tell you, it appears to me by this relation, that you have gone as far in the way of the covenant of works as the apostle Paul did before his conversion; but yet, for aught I see, you have not gone the right way to the truth of the gospel; and therefore I question whether you be as yet truly come to Christ.

Neoph. Good sir, give me leave to speak a few words. By the hearing of your discourse concerning the covenant of works, and the covenant of grace, I was moved to fear that I was out of the right way; but now having heard my neighbour Nomista make such an excellent relation, and yet you to question whether he truly be come to Christ or no, makes me conclude absolutely, that I am far from Christ. Surely, if he, upon whom the Lord hath bestowed such excellent gifts and graces, and who hath lived such a godly life as I am sure he hath done, be not right, then woe be unto me!

Evan. Truly, for aught I know, you may be in Christ before him.

Nom. But, I pray you, sir, consider, that though I am now thoroughly convinced, that till of late I went on in the way of the covenant of works; yet seeing that I at last came to see my need of Christ, and have verily believed that in what I come short of fulfilling the law he will help me out, methinks I should be truly come to Christ.

Evan. Verily, I do conceive that this gives you no surer evidence of your being truly come to Christ, than some of your strict Papists have. For it is the doctrine of the Church of Rome, that if a man exercise all his power, and do his best to fulfil the law, then God, for Christ's sake, will pardon all his infirmities, and save his soul. And therefore you shall see many of your Papists very strict and zealous in the performance of duties, morning and evening, so many Ave Marias and so many Pater Nosters; yea, and many of them do great deeds of charity, and great works of hospitality; and all upon such grounds, and to such ends as these. The Papists, says Calvin, cannot abide this saying, "By faith alone"; for they think that their own works are in part a cause of their salvation; and so they make a hotch-potch and mingle-mangle, that is neither fish nor flesh, as men say.

Nom. But stay, sir, I pray; you are mistaken in me; for though I hold that God doth accept of my doing my best to fulfil the law, yet I do not hold with the Papists, that my doings are meritorious; for I believe that God accepts not what I do, either for the work or worker's sake, but only for Christ's sake.

Evan. Yet do you but still go hand in hand with the Papists; for though they do hold that their works are meritorious, yet they say it is by the merit of Christ that they become meritorious; or, as some of the moderate sort of them say, "Our works, sprinkled with the blood of Christ, become meritorious." But this you are to know, that as the justice of God requires a perfect obedience, so does it require that this perfect obedience be a personal one, viz: it must be the obedience of one person only; the obedience of two must not be put together, to make up a perfect obedience; [141] so that, if you desire to be justified before God, you must either bring to him a perfect righteousness of your own, and wholly renounce Christ; or else you must bring the perfect righteousness of Christ, and wholly renounce your own.

Ant. But believe me, sir, I would advise him to bring Christ's and wholly renounce his own, as, I thank the Lord, I have done.

Evan. You say very well; for, indeed, the covenant of grace terminates itself only on Christ and his righteousness; God will have none to have a hand in the justification and salvation of a sinner, but Christ only. And to say as the thing is, neighbour Nomista, Christ Jesus will either be a whole Saviour, or no Saviour; he will either save you alone, or not save you at all. (Acts 4:12), "For among men there is given no other name under heaven, whereby we must be saved," says the apostle Peter; and Jesus Christ himself says, (John 14:6), "I am the way, the truth, and the life; and no man cometh to the Father but by me." So that, as Luther truly says, "besides this way Christ, there is no way but wandering, no verity but hypocrisy, no life but eternal death." And verily, says, another godly writer, "we can neither come to God the Father, be reconciled unto him, nor have anything to do with him, by any other way or means, but only by Jesus Christ; for we shall not anywhere find the favour of God, true innocency, righteousness, satisfaction for sin, help, comfort, life, or salvation, anywhere but only in Jesus Christ; he is the sum and centre of all divine and evangelical truths: and therefore as there is no knowledge or wisdom so excellent, necessary, or heavenly, as the knowledge of Christ, as the apostle plainly gives us to understand, (1 Cor 2:2), that he 'determined to know nothing amongst them, but only Jesus Christ and him crucified'; so there is nothing to be preached unto men, as an object of their faith, or necessary element of their salvation, which doth not in some way or other, either meet in Christ, or refer unto him." [142]