Sect. 6 — The natural bias towards the Covenant of Works.
Sect. 6 — 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 between 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 driven 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 that they so greatly erred and were mistaken in this point, having the Covenant of Grace made known to them so darkly, when many among us, who have it more clearly manifested, do the same.
Evan. And, truly, it is no marvel, though all men naturally do so: for man naturally apprehends God to be the great Master of heaven, and he is to be God’s servant; and therefore he must do his work before he can have his wages; and the more work he does, the better wages he will have. Hence, when Aristotle came to speak of blessedness, and to pitch on the nearest means to that end, he said, “It was operation and working.” Also Pythagoras agrees with him, when he says, “It is man’s felicity to be like God (how?) by becoming righteous and holy.” And let us not marvel that these men so erred, 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 likewose. Witness those to whom the apostle Paul wrote his epistles, and especially the Galatians. For even though when he was present with them, his preaching had made known to them the Covenant of Grace, yet after his departure, through the seducement of false teachers, they were soon turned to the Covenant of Works, and sought to be justified either in whole or in part by it — as you may see if you seriously consider that epistle. Gal 3.1-3 Indeed, what does Luther say? It is, he says, the general opinion of men’s reason throughout the whole world that righteousness is obtained by the works of the law; and the reason is because the covenant was engendered in the minds of men in the very creation. So that man naturally cannot judge otherwise of the law, than as a Covenant of Works which was given to make us righteous, and to give us life and salvation.
This pernicious opinion about the law, that it justifies and makes us righteous before God, says Luther again, “is so deeply rooted in man’s reason, and all mankind is so wrapped in it, that they can hardly get out. Indeed, I myself, he says, have now preached the gospel nearly twenty years, and have been exercised in it daily, by reading and writing, so that I may well seem to be rid of this wicked opinion. Yet notwithstanding, now and then I feel this old filth cling to my heart, whereby it comes to pass that I would willingly deal with God in such a way, that I would bring something with myself, for which he would give me his grace.” No, it is to be feared that, as you said, many among us who (ordinarily have more means of light than Luther or any before him ever had, yet notwithstanding) either wholly, or in part, expect justification and acceptance by the works of the law.
Ant. Sir, I am truly persuaded, that there are very many in the city of London who are carried with a blind preposterous zeal for their own good works and well-doings, secretly seeking to become holy, just, and righteous before God by diligently keeping, and carefully walking in all God’s commandments; yet no man can persuade them that they are doing so. And truly, sir, I am persuaded that 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, etc. They look for righteousness and acceptance in the precept more than in the promise, in the law more than in the gospel, in working more than in believing; and so they miscarry. Many poor ignorant souls among us, when we bid them to obey and do their duties, can think of nothing but working themselves to life.
When they are troubled, they must lick themselves whole again; when wounded, they must run to the salve of duties and a stream of performances, and neglect Christ. Indeed, it is to be feared that there are various persons who are able to distinguish in words between the law and gospel; and in their judgments they hold and maintain that man is justified by faith without the works of the law. Yet in effect and practice, that is to say, in heart and conscience, they do otherwise. And there is some touch of this in all of us. Otherwise we would not be so up and down in our comforts, and in believing, as we still are; and so cast down with every weakness, as we are. But what do you say, neighbour Nomista, do you think you are guilty of these things?
Nom. Truly, sir, I must confess, I begin to be somewhat suspicious of myself that I am so. And because I desire your judgment as to my condition, I would entreat you to let me relate it to you.
Evan. With great good will.
Nom. Sir, having been born and brought up in a country where there was very little preaching, the Lord knows I lived a great while in ignorance and blindness. Yet, because I often repeated the Lord’s prayer, the apostles’ creed, and the Ten Commandments, and sometimes came to divine service (as they call it), and received the communion at Easter, I thought my condition was good. But at last, by means of hearing a zealous and godly minister in this city, not long after my coming here, I was convinced that my present condition was not good. Therefore I went to that minister, and told him what I thought of myself. He told me that I must frequently hear sermons, and keep the Sabbath very strictly, and give up swearing by my faith and pledge, and similar oaths, and beware of lying and all idle words and communication. Indeed he said I must get good books to read, such as Mr. Dodd on the Commandments, Mr. Bolton’s Directions for Comfortable Walking with God, Mr. Brinsley’s True Watch, and the like. He gave me many similar exhortations and directions, which I liked very much; and therefore I endeavoured to follow them. So I fell to hearing 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 gave up my swearing, and lying, and idle talking. And according to his exhortation, in brief, I so reformed myself and my life, that whereas before I had been only careful to perform the duties of the second tablet of the law — that I might gain favour and respect from civil, honest men, and avoid the penalties of man’s law or of temporal punishment — now I was also careful to perform the duties required in the first tablet of the law, 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 me the right hand of fellowship, and counted me one of their number. Then I invited godly ministers to my table, and made much about them. And then, along with Micah mentioned in the book of Judges, I was persuaded that the Lord would be merciful to me, because I had gotten a Levite to be my priest, Judges 17.13. In a word, I now yielded such an outward obedience and conformity to both tablets of the law, that all godly ministers, and religious, honest men who knew me, thought very well of me, considering me a very honest man, and a good Christian. Indeed I thought so of myself, especially because I had their approval. And thus I went on bravely a great while, until I read in Mr. Bolton’s works, that the outward righteousness of the Scribes and Pharisees was famous in those times. For besides forbearing and protesting against gross sins, such as murder, theft, adultery, idolatry, and the like, they were frequent and constant in prayer, fasting, and charitable deeds — so that, without question, many of them were persuaded that their works would purchase heaven and happiness. Whereupon I concluded that, as yet, I had done no more than they had; and along with that, I considered what our Saviour says, “Unless your righteousness exceeds the righteousness of the Scribes and Pharisees, you cannot enter into the kingdom of God,” Mat. 5.20. Yes, and I also considered what 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 I concluded that I was not yet a true Christian; for I said in my heart, I have contented myself with the praise of men, and so I have lost all my labour and pains in performing duties; for they have been no better than outside performances. Therefore, they must all fall down in a moment. I have not served God with all my heart; and therefore I see that I must either go further, or else I will never be happy.
Whereupon I set about keeping the law in good earnest, and laboured to perform duties, not only outwardly, but also inwardly from my heart. I heard, and read, and prayed, and laboured, to bring my heart, and force my soul, to every duty. I called upon the Lord in good earnest, and told him that whatever he would have me do, I would do it with all my heart, if he would only save my soul. Then I also took notice of the inward corruptions of my heart, which I had not formerly done, and I 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. Then I thought myself not only an outside Christian, but also an inside Christian, and therefore a true Christian indeed. And so I went on comfortably a good while, till I considered that the law of God requires passive obedience as well as active. 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 discontentments which I found in my spirit whenever any outward calamity befell me. Then I laboured to bridle my passions, and to submit myself quietly to the will of God in every condition. And then I also, as it were, began to do penance by abstinence, fasting, and afflicting my soul. I made pitiful lamentations in my prayers, which were sometimes also accompanied with tears, which I was persuaded the Lord took notice of, and would reward me for. And then I was persuaded that I did keep the law, in yielding obedience both actively and passively. And then I was confident that I was a true Christian — until I considered that those Jews of whom the Lord complains in Isa. 58, did as much as I did. And that caused me to fear that all was not right with me even 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! he said; you are in a better condition than they: for they were hypocrites, and did not serve God with all their hearts as you do. Then I went home contentedly. And so I went on in my usual course of doing and suffering, and thought all was well with me, until I thought to myself that before my conversion, I had been a transgressor from the womb — yes, in the womb — in being guilty of Adam’s trangression. So I considered that even if I kept even with God for the present time, and the time to come, yet that would not free me from the guiltiness of what was done before.
Whereupon I was greatly troubled and disquieted in my mind. Then I went to a third minister of God’s holy word, and told him how it stood with me, and what I thought of my state and condition. He cheered me up, bidding me to be of good comfort: for though my obedience since my conversion would not satisfy for my former sins, yet at my conversion, having 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 sought 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 just as I had endeavoured to be a good servant before, so I would still continue in doing my duty most exactly. So, being assured that the Lord had granted 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, 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 in other duties as well. I failed in the manner of their performance, and in the end, I failed in why I performed them, seeking myself in everything I did. My conscience told me I failed in my duty to God in this, and in my duty to my neighbour in that.
And then I was greatly 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 found that I had, and I still transgressed in many ways; therefore I feared hell and damnation. “Oh! but,” he said, “do not fear; for the best of Christians have their failings, and no man keeps the law of God perfectly; 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 in whatever 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 believed that what I could not do Christ had done for me. Then I concluded with certainty that now I was a Christian indeed, though I was not so before. And so have I been persuaded ever since. Thus, sir, you see I have declared to you, both how it has been with me formerly, and how it is with me for the present. Therefore I would entreat you to tell me plainly and truly, what you think of my condition.
Evan. Why, truly I must tell you, it appears to me by this testimony, that you have gone as far in the way of the Covenant of Works as the apostle Paul did before his conversion. Yet, from what I see, you have not gone the right way to the truth of the gospel; therefore I question whether you have yet truly come to Christ.
Neo. Good sir, let speak a few words. By hearing 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 testimony, and yet you question whether he has truly come to Christ or not, it makes me conclude absolutely that I am far from Christ. Surely, if he — upon whom the Lord has bestowed such excellent gifts and graces, and who has lived such a godly life as I am sure he has done — is not right, then woe be to me!
Evan. Truly, for all I know, you may be in Christ before him.
Nom. But, I ask you, sir, to consider that although I am now thoroughly convinced that till recently I continued in the way of the Covenant of Works, yet seeing that at last I have come to see my need of Christ, and have truly believed that what I come short of in fulfilling the law, he will help me with, I think I must truly have come to Christ.
Evan. Truly, I conceive that this gives you no surer evidence of your having 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 exercises all his power, and does his best to fulfil the law, then God, for Christ’s sake, will pardon all his infirmities, and save his soul. Therefore you will see many of your Papists very strict and zealous in their performance of duties, morning and evening — so many Ave Marias and so many Pater Nosters — yes, and many of them do great deeds of charity, and great works of hospitality; and they do all this on such grounds and for 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 wait, sir, I beg you! You are mistaken about me. For though I hold that God accepts 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 does not accept what I do, either for the work’s or for the worker’s sake, but only for Christ’s sake.
Evan. Yet you still go hand in hand with the Papists. For though they hold that their works are meritorious, yet they say it is by the merit of Christ that they become meritorious; or as some of their moderates say, “Our works, sprinkled with the blood of Christ, become meritorious.” But you are to know this: that just as the justice of God requires a perfect obedience, so it requires that this perfect obedience be a personal one, namely: it must be the obedience of one person only; the obedience of two must not be put together to make up a perfect obedience. So that if you desire to be justified before God, you must either bring to him a perfect righteousness of your own, and wholly renounce Christ; or else you must bring the perfect righteousness of Christ, and wholly renounce your own.
Ant. But believe me, sir, I would advise him to bring Christ’s and wholly renounce his own, as I thank the Lord, I have done.
Evan. You say very well; for, indeed, the Covenant of Grace terminates itself only on Christ and his righteousness. God will allow none to have a hand in the justification and salvation of a sinner, but only Christ. And to say it as the thing is, neighbour Nomista, Christ Jesus will either be a whole Saviour, or no Saviour; he will either save you alone, or he will not save you at all. In Acts 4.12, the apostle Peter says, “For among men there is given no other name under heaven, whereby we must be saved;” and Jesus Christ himself says in John 14.6, “I am the way, the truth, and the life; no man comes to the Father but by me.” So that, as Luther truly says, “besides this way of Christ, there is no way but wandering, no verity but hypocrisy, no life but eternal death.” And truly, says another godly writer, “we cannot come to God the Father, nor be reconciled to him, nor have anything to do with him, by any other way or means, but only by Jesus Christ; for we shall nowhere find the favour of God, true innocence, righteousness, satisfaction for sin, help, comfort, life, or salvation, 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 in 1Cor. 2.2, that he was ‘determined to know nothing among them, but only Jesus Christ and him crucified’ — so there is nothing to be preached to men as the object of their faith, or as the necessary element of their salvation, which does not in some way or other, either meet in Christ, or refer to him.”