A treatise of Gods effectual calling: written first in the Latine tongue, by the reuerend and faithfull seruant of Christ, Maister Robert Rollock, preacher of Gods word in Edenburgh. And now faithfully translated for the benefite of the vnlearned, into the English tongue, by Henry Holland, preacher in London

CHAP. III. Of the couenant of grace.

IN the free couenant of grace, or of the Gospel, the first grounde is our mediator Iesus Christ, * 1.1 crucified also, and dead: or (which is the same in effect) the bloud of the mediator, the vertue whereof is twofold. The first serues to satisfie the iustice and wrath

of God for our sinnes, for the breach of that couenant of works. The second is, to purchase and merit a new grace & mercie of God for vs. And this grace or mercie of God * 1.2 obtained by the bloud of the mediator, is y^e second ground of the couenant of grace, wherby we stand reconciled vn∣to God, and in grace with him. Wherefore the first imme∣diat grounde of the couenant of grace, is Gods free sa∣uour or mercie (whereby mans miserie is presupposed) and not nature, or any good thing in it: For that all our naturall goodnes, after the breach of that couenant of works, is quite vanished: that is to say, nature as touching holines, iustice and wisdome is vtterlie lost. For we are not to approue their iudgment which say, that the freedome of will, that is, the goodnes and holines of nature, is much worne and weakened (as they speake) in this corrupt nature.

And thus far of the ground of the couenant of grace. Vpon this ground I say, first of the bloud of Christ; next of God free mercie in Christ, the couenant of grace (vsually so called) is founded.

The first and principall grace promised in this couenant, is righteousnes; which must necessarily heere haue the first place, for after the breach of the couenant of works, that one first originall iustice (as they call it) was quite lost; and vniustice did succeede into the place thereof. And this iustice which is here promised in the couenant of grace, is no inherent righteousnesse, as that originall iustice was: but it is the righteousnesse of our mediator Iesus Christ, which is ours by faith, and by the imputation of God; for which cause the Apostle cals it the righteous∣nes of God: for without this imputatiue iustice we can not * 1.3 possiblie stand before the tribunall of God; and by the imputation of this righteousnesse are we said to be iusti∣fied before God. Next after this kinde of righteousnes which is by imputation, there is another kind of inherent iustice promised in the couenant of grace, euen such a

sanctitie and goodnes of nature as was lost in the fall of man, and this is but begunne in this life, but perfected in another. And this inherent iustice is nothing else but life eternal in vs, begunne, I say, in earth; and perfected in hea∣uen: And this heauenly and spirituall life doth proceede from that righteousnes of Christ which is imputed vnto vs by faith: For that righteousnes of Christ is effectuall in vs vnto eternall life by the spirit of Christ, who sanctifi∣eth and quickneth vs. And thus far of the promise, which is in the couenant of grace.

Now it followeth that wee see what the condi∣tion is of this couenant. The verie name of the co∣uenant of grace, might seeme to require no condi∣tion; for it is called a free couenant, because God free∣ly, * 1.4 and, as it might seeme, without all condition, doth pro∣mise herein both righteousnes and life: for he which pro∣miseth to giue any thing freely, he bindeth not to any condition. But we are to vnderstand, that grace, here, or the particle freely, doth not exclude all condition, but that only which is in the couenant of workes, which is the condition of the strength of nature, and of works na∣turally iust and good, as we may call them, which can in no wise stand with Gods free grace in Christ Iesu. For neither that freedome of will, which doth import some purity & holines in nature, nor the works of free-will as they call them, can agree with the grace of God in Christ Iesus. What is the condition then, which this word grace or freely, will admit in this couenant of grace? I answer, as∣suredly none other thē that which may stand with Christ, and with Gods free grace: and that is faith only, which is also by grace (for it is Gods free gift, Phil. 1. 29. It is giuē vnto you, not onely to beleeue in him, but also to suffer for his sake) hauing Christ first the obiect thereof; and next, Gods free mercie in Christ: for faith embraceth Gods mercie in Christ, and makes Christ effectuall in vs vnto righteousnesse and life. For this cause Paul, Rom. 4. 16.

saith, our inheritance is by faith, that it might come by grace. Ephe. 2. 8. Ye are saued by grace, by faith, and that not of your selues: that is, as he after expoundeth it, not of works: so he concludeth, that saluation, because it is of Gods free grace by faith, is the free gift of God. Wherefore we see faith stands best with the grace & mercie of God; as with∣out * 1.5 which, Christ, and Gods mercie in him, cannot bee effectuall vnto righteousnesse and life. For if we receiue not Christ by faith, and Gods mercy in Christ; Christ and the mercie of God can profit vs nothing vnto iustification and life. Howbeit we be heere to remember, that where∣as God offereth righteousnesse and life vnder condition of faith; yet doth he not so respect faith in vs (which is al∣so his owne gift) as he doth the obiect of faith, which is Christ, and his owne free mercy in Christ, which must be apprehended by faith: for it is not so much our faith ap∣prehending, as Christ himselfe, and Gods mercy appre∣hended in him, that is the cause wherefore God perfor∣meth the promise of his couenant vnto vs, to our iustifi∣cation and saluation. Wherefore the condition of the couenant of grace is not faith onely, nor the obiect of faith only, which is Christ; but faith with Christ, that is, * 1.6 the faith that shall apprehend Christ; or Christ with faith, that is, Christ which is to bee apprehended by faith. Note then briefly this, howe these three are one in sub∣stance, the ground of the couenant of grace; the condi∣tion of it; and the cause wherefore God performeth the condition: yet in reason they differ something. For Iesus Christ is the ground, being absolutely considered, with∣out any respect of application vnto vs. But Christ is the condition of the couenant, as he is to be applied vnto vs, and must be embraced by faith: for euerie condition is of a future thing to be done: And the cause also of the per∣formance of the couenant, is Iesus Christ alreadie embra∣ced, and applied vnto vs by faith, Wheras Paul then saith, that we are iustified by faith, his meaning is, that wee are

iustified by Christ applied vnto vs by faith alreadie in our effectuall calling; which by order of nature goeth euer before the benefite of iustification.

It may be heere demaunded, whether the works of grace and regeneration (as they are called) haue not some place in the condition of the couenant of grace: for all the good works of nature are hence excluded. I an∣swer, that the very works of regeneration are not contai∣ned in the condition of the couenant of grace. First, for that the couenant of grace is made with the vniust and vnregenerate: now how can their works be iust & good? Next, in the couenant of grace both regeneration it selfe, and all the holy fruits thereof are promised: for in it all the benefits of Christ be promised the beleeuers: Now then, the promise of the couenant must necessarily differ from the condition of the couenant. But this you will * 1.7 say: It is euident, & that in many places of the new Testa∣ment, that life eternall, or, as they say, the reward of eter∣nall life is often promised vnder the condition of good works, that is, the works of regeneration, as 1. Timoth. 4. Godlinesse is profitable vnto all things, hauing the promises both of this life, and of the life to come. Luke 14. It shall be re∣paid thee in the day of the resurrection of the iust. Matth. 5. Your reward is great in heauen. Matt. 19. He shall not lose his reward. Gal. 6. Let vs not be wearie in weldoing, for in due sea∣son we shall reape, if we faint not. Ephe. 6. Knowing this, that what good soeuer euerie man doth, that he shall receiue of the Lord. Heb. 6. The Lord is not vniust to forget your worke, and the loue which ye ministred vnto the saints. 2. Thess. 1. 6. Notwithstanding it is a righteous thing with God to render af∣fliction in like manner to them which afflict you, and vnto you which are afflicted rest with vs. To these I answer: In my * 1.8 iudgment there are three distinct kinds of promises in the Gospell. The first, is the promise of the couenant of works, wherein eternall life is promised vnder condi∣tion of works done by the strength of nature. These∣cond,

is the promise of the couenant of grace, which is propounded vnder condition of faith. The third kind of promises, are those particular and special promises, which are to be referred to the couenant of grace, found euery where in the Gospell, and made vnder condition of the works of grace and regeneration.

These three kinds of promises differ first in conditiō; next, in propriety; thirdly, in subiect; fourthly, in end and vse. First thē, they differ in condition: for y^e promise in the * 1.9 couenant of works, is vnder condition of y^e works of na∣ture, & the strength therof: In the couenant of grace, the promise is vnder condition of faith in Christ: In the pro∣mises which I cal particular or special promises, there is a cōdition of works indeed, but of the works of grace and regeneration, and not of the works of nature, or any na∣turall facultie. Secondly, these promises differ in pro∣prietie: for the promise in the couenant of workes is * 1.10 meerely legall, and requires the condition of works done only by the strength of nature, commanded in the lawe, and to be done according to the strict rule of Gods law: and the works of nature, or wrought by natural strength, are properly called the works of the law, Rom. 9. 32. And the promise in the couenant of grace is not legall, but meerely Euangelicall, for the condition here is not of any worke morall and naturall, but of faith in Christ, and of Christ himselfe to bee apprehended by faith. Lastly, those particular promises, they are partly Euangelicall, partly legall: for the condition is of workes which pro∣ceed from grace and regeneration, and therefore of such works as in regard of their originall, may truly be cal∣led Euangelicall works: but because the law morall is the rule of them, in this respect they may also be called legall works. Thirdly, these promises differ in subiect, be∣cause * 1.11 the promise in the couenant of works, is propoun∣ded to them, which now after the breach of that first co∣uenant of works, lie dead in sins & offences, hauing notwith∣standing * 1.12

for the time no sense of sin nor death. The pro∣mise in the couenant of grace is giuen to them, which are also dead in sinnes and transgressions, but hauing some feeling of sinne, of death, and of their owne miserie wrought in them, by the law and legall couenant: and as for those particular promises, they are proposed to them which are alreadie iustified & renewed by faith in Christ. Lastly, these promises differ in vse and end; for the end of the couenant of works is, that wretched sinners, which * 1.13 are void of sense of their sin and miserie, may be awake∣ned to feele and acknowledge their owne sinne and mi∣serie, that is (as the Apostle speaketh Rom. 7. 9. 10.) that sinne may reuiue in them, and that they may die, that is, they may feele that they be dead in sinnes and offences. Of this vse of the law, see Rom. 3. 19. 20. 11. 32. Gal. 3. 22. and 5. 23. This is the vse then of the couenant of works, to worke in vs the sense of sinne and miserie, and to prepare men to receiue grace. Therefore the doctrine of the Gospell begins with the legall doctrine of works, and of the lawe morall: for the Gospell should preach and promise in vaine righteousnesse and life to the be∣leeuers, if they were not first prepared by feeling their owne corruption, and miserable condition to heare and receiue grace by the Gospell. For this cause Christ him∣selfe first, Matth. 5. 17. and after; freeth and restoreth the law as pure from the leuen of the Pharisees, expounding * 1.14 the perfection and exact seuerity thereof, for this very cause, that men by this light of the couenant of works & law morall, might acknowledge how miserable they be by nature, and so might hereby bee prepared to embrace the couenant of Grace. So did Christ prepare that rich young man (which came vnto him to be schooled, as hee made shew) to entertaine the couenant of grace: Wilt thou (saith he) enter into life? Keepe the commandements. Paul begins his doctrine in the Epistle to the Romans from the law and couenant of works, and spends neere

his three first chapters of his Epistle in this doctrine, to this end, that he might conclude all vnder sinne and con∣demnation, and so might prepare men to the doctrine of grace, which begins Rom. 3. 21. So Gal. 4. 21. he tea∣cheth the Galathians that would be vnder the law (as he speaketh) their miserable seruitude, which be in that con∣dition; and how at the last they are cast out of Gods king∣dom: for this verie cause, that the Galathians renouncing all confidence in that righteousnesse, which is by the law & couenant of works, might lay hold on that righteous∣nesse which is by faith and grace. This might appeare by manie arguments, which now I willingly passe ouer. The end and vse of the promise in the couenant of grace is, that men cast downe and humbled in the sight of their owne sinne and miserie by the legall couenant, might be raised vp and comforted by hearing and receiuing that righteousnesse and life, which is freely promised and of∣fered to the beleeuers in the Gospell. Of this vse reade Rom. 5. 1. Therefore being iustified by faith, we haue peace with God. This is the proper end of the Euangelical do∣ctrine: therefore the second and principall part of the Gospell doth consist in the doctrine of the couenant of grace, which is properly and principally to beare this ti∣tle of an Euangelicall doctrine; teaching vs what Christ our mediator is; what his humiliation first, next his glo∣rification; and then what benefits, life, and righteousnes we get by him: and these be the speciall branches of the Gospell, and of that ioyfull message of our saluation. Last of al, the vse of those particular promises is, that Gods E∣lect, iustified, renewed, comforted, and quieted in their consciences, may testifie their thankfulnesse by their ho∣ly obedience and good works. The Apostle noteth this end, Tit. 2. 11. 12. 13. 14. For that grace of God which brin∣geth saluation vnto all men hath shined: teaching vs, that re∣nouncing vngodlinesse and worldly lusts, we liue soberly, iustly, and godly in this present world. And for that this is the end

of these promises, they haue also their place in the third part of the doctrine of the Gospell, which concernes the life and Christian conuersation of the Saints: for which cause ye haue these promises often in the Gospell, anne∣xed to exhortations, admonitions, and instructions con∣cerning manners, as Gal. 6. after that (vers. 6.) he had gi∣uen in charge, that he which is catechised in the word, should minister vnto him which teacheth him, of all his goods: hee forthwith addeth, vers. 7. and 8. a promise and a threat∣ning. Againe, vers. 9. hauing warned them not to waxe wearie in weldoing, he addeth this promise, We shall reape in due time, if we faint not. So, Ephe. 6. after that his charge giuen to seruants to serue their maisters in al vprightnes, ver. 5. 6. 7. he addeth a promise v. 8. Whatsoeuer good thing euery man doth, that shall he receiue of the Lord. The like te∣stimonies are euery where, in which ye may find admoni∣tions, exhortations and instructions confirmed with pro∣mises and threatnings. Of this kind then are al those pro∣mises before mentioned, which must be carefully discer∣ned, first, from the couenant of works; next, from the couenant of grace, wheresoeuer we find them in reading the new Testament.

And finally, concerning the aforesaid promises wee are to obserue, first, that the condition of the works of re∣generation and grace is required of beleeuers, not as me∣rits, but as duties only, and testimonies of their thankful∣nes to God their redeemer: like as the conditiō in the co∣uenant of works is not of merits, but of duties onely, and of testimonies of their thankfulnes to God their creator. I grant that the works of regeneration are necessarie vn∣to eternall life promised in the Gospell, but not as me∣rits, or meritorious causes: but as the means and way, wherein we are to proceed on frō iustification and rege∣neration vnto glorie and life eternall. They may also be said to bee causes, after a sort: for they please God in Christ, and in some respects moue him, but not as merits,

but as effects of the only merit of Iesus Christ, whereof they testifie. But of this wee shall speake in place more conuenient. Secōdly, note in this third kind of promises, that the condition therein is of the works of regenerati∣on, which are also most perfect in their kind: for the great iustice of God cannot beare the least defect. The rule also of all works is the iustice of God, whereof ye haue a cer∣taine expresse image in the morall lawe. Wherefore the condition here is of works most absolute, but not in thē∣selues, but in Christ, and in the perfection of his satisfa∣ction and merit. If ye obiect: Doth not the lawe require that perfection of works, which is in works themselues? I answer, it doth so; of them which are vnder the couenant of works, vnder the law, and without Christ: but as for such as be in the couenant of grace and in Christ, it doth not require a perfection in the works of regeneration, but is content with the good beginnings which the be∣leeuers haue, the perfection of whose obedience is sup∣plied, and to be found in Christ Iesus. For like as hee iu∣stified vs of his meere grace in Christ, and by his merit, being his enemies: so now much more will he accept vs, * 1.15 being iustified and regenerate; I say, much more will he accept vs, being his friends, and our obedience in Christ euen for his merit sake. For so the Apostle concludeth, Rom. 5. 9. Being iustified therefore by his bloud, we shall now much more be preserued from wrath by him. And thus farre of these three kinds of promises which are distinctly set downe in the New Testament.

And here this might also be demāded, whether these 3. kinds of promises be not as distinctly to be found in the old Testament? I answer, they may so be found; yet not without some difference: for that the old Testament did serue specially to prepare men to receiue Christ, which in his appointed time was to come. For the law was a schoole∣maister vnto Christ, Gal. 3. Therefore the greatest part of the old Testament is spent in propounding, repeating,

expounding the couenant of workes. And because Christ was not as yet manifested in the flesh; therefore the doctrine of the couenant of grace, is more sparinglie and darkelie set forth in it. Finallie, as touching the faithfull in the old Testament which embraced Christ the me∣diator of the couenant of grace, howsoeuer then but shadowed before their eies in types and figures; to them, I say, being iustified in him which was to come, & rege∣nerat by his grace, the promises of eternal life were made vnder condition of the works of regeneration: as this promise made to Abraham Gen. 17. 1. Walke thou before * 1.16 me and be thou vpright, & I wil make my couenant with thee. This promise was made to Abraham being before iustifi∣ed by faith and renewed by grace. The like promises are often in the old Testament annexed to moral precepts, as in the books of the Prouerbs and Ecclesiastes. And thus farre of the couenant of grace, the ground thereof, the promise thereof, and the condition thereof.

Now it remaineth that we answere a question or two concerning this couenant: The first, whether the coue∣nant of works be abolished, and of none effect to such as * 1.17 be vnder the couenant of grace? I answer, the couenant of works hath two endes and vses. The first and proper end & vse of the couenant of works is, that men by it may be iustified and saued, or otherwise, condemned. The co∣uenant of works had this vse in Adam before his fall, that Adam by it might be iustified and liue: After the fall, it hath the same vse in the vnregenerate, elect and repro∣bate, to wit, to iustifie and saue them, or to condemne them. And for as much as it can not iustifie them because of their corruption, Rom. 8. 3. it followeth that it must necessarilie condemne them: And the verie vnbeleeuing and vnregenerat doe otherwhiles feele this condemnati∣on in themselues. Of this vse, read Rom. 3. 19. where he sayth, that by the law Euery mouth is stopped, and made obnoxious to the condemnation of God. And of the experi∣ence

of this condemnation reade Rom. 7. 10. I, saith he, when the commandement came, was dead, that is, condem∣ned in my conscience; so that I felt in my selfe present condemnation and death. And albeit this first vse of the couenant of works be cōmon to al vnregenerat, elect and reprobate; yet this wants not some difference: for in the elect the acknowledgmēt of sin and condemnation which they haue by the couenant of works, is vnto them a pre∣paratiue to imbrace the couenant of grace: but in the reprobate it is the way to extream desperation. Thus far of the first vse.

The second end of the couenant of works is this: It * 1.18 serues to driue on and to stir vp al beleeuers to march on forwardes in all faith and godlinesse. This vse it hath I say in the regenerat, who in the legall couenant, or mo∣rall law doe desire principallie to behold as in a glasse euermore first the holinesse, maiestie and iustice of God. * 1.19 Ro. 7. 12. Therefore the law is holy, and the commande∣ment is holy, iust & good. Next they see here that which they call the originall holines and iustice of man, to wit, * 1.20 the same which was in the creation, which is defined to consist, of iustice, holines, and wisdome. Thirdly, they behold here that life eternall, which was to follow that * 1.21 first originall iustice. Fourthly, they see that corruption and vnrighteousnes which is now in nature after mans * 1.22 fal, but this they see by consequent, as we say, one contra∣ry is discerned and knowen by another: for while we consider first that infinit iustice of God; next our original iustice, which are properlie discerned by that glasse of Gods law and couenant of works, by the light and brightnes of these, I say, we may take a view of the grosse darknes, filthinesse, and deformitie of our corrupt nature. For this cause it is said Ro. 3. 20. By the law commeth the knowledg of fin. Fiftly, they see herein Gods wrath kindled against y^t deformitie of nature, so contrarie both to Gods iustice & to mans original iustice: For this cause it is said,

Rom. 1. The wrath of God is reuealed from heauen against all the vngodlines and vnrighteousnesse of men: and Rom. 4. The law causeth wrath. Sixtly and lastly, they behold how pre∣sent death followeth that wrath of God: Ro. 1. 32. Which men though they knew the law of God, how that they which commit such things are worthie of death, yet not onelie doe the same, but also fauour them that doe them: & Chap. 7. 9 10. When the commandement came, I dyed.

The regenerate when they consider these things in the law and couenant of workes, they are forthwith terri∣fied with that heauie spectacle 1. of their sinne; 2. of the wrath of God against sinne; 3. of eternall death which followeth Gods wrath: And then doe they more & more relinquish and renounce 1. that legall righteousnes requi∣red in the couenant of workes; 2. that originall iu∣stice and all opinion of free-will; 3. that life and safety which followeth that legal righteousnes of works. And hauing renounced all confidence in these thinges, with like in deuour they follow hard after Christ by con∣uersion and faith, to this end, that they may finde in him, first that mercie of God in Christ, contrarie to that iustice of God: secondlie, they seeke for that imputatiue iustice (as they call it) so contrarie to their owne righteousnes, & to that originall iustice of the law or of works. Thirdly, they labour for that sanctification and regeneration, that so they may bring forth the fruites of the spirit. Fourthly, they waite for to attaine that life eternall, which is giuen vs of Gods free grace in and by that imputed righteous∣nes of Christ.

If we were possest in this life of a perfect faith in Christ, * 1.23 and so of perfect holines; then I graunt the beleeuers should not need this terrible glasse of the law and of the couenant of works. But because vnbeleefe still resteth in this our nature, and the reliques of that inherent con∣tagion still abide in vs, and for that so long as wee liue here, neither our faith nor holinesse can be perfected:

Therfore to weaken more & more our vnbelcefe and in∣herent sinne in vs, and more and more to increase faith and holinesse, we haue euer need of this terrible glasse, as a continuall seuere Schoolemaister, which euer casting many feares before vs may driue vs to the faith of Christ, and to sanctimonie of life.

Now then seeing it is euident that there is a double vse of the couenant of workes, the answer to the question aforegoing is easie. For this we auouch, that, as touching the former vse, the couenant of works is abolished to them which are vnder grace. To this the Apostle poin∣teth when he saith Ro. 6. 15. Yee are not vnder the law, but vnder grace. Gal. 4. that he might redeeme them which were vnder the law. Rom. 7. Being dead to the law we are now free from the law. 2. Cor. 3. 11. For if that which should be abolished was glorious. But as for this second vse it is not abolished. This distinction is commonlie receiued, that the law & legall couenant is abolished, as it is a condem∣ning tyrant: and not to be abolished as it is a Schoole∣maister to chasten vs, and with terrours to driue vs vnto Christ. For this second vse we haue an example in Paul after his regeneration. Ro. 7. 14. &c. For when he consi∣ders in the glasse of Gods law the spiritualitie (that so I may speak) the holines and goodnes of the law first: next his owne carnalitie (to vse that worde) and rebellion, and lastly death it selfe: first he breaks forth into these wordes, Miserable man that I am, who shall deliuer me from the bodie of this death? Next he flieth to the mercie of God in Christ Iesu, saying, I giue God thanks in Christ Iesus. And 2. Cor. 5. 11. Paul sayth of himselfe, he was inforced and mooued forwardes to doe duties in his calling be∣cause of the terrors of the Lord set downe and offered vn∣to him in and by his law: Knowing therefore the terror of the Lord we bring men to the faith. The same Apostle Ga∣lath. 4. 21. when he saw that the Galathians which began to beleeue in Christ, notwithstanding not to cleaue vnto

him only by faith, but to make a mixture of the law with Christ; he sets before them this glasse of Gods law, or of the couenant of works: wherein he layeth open first the miserable bondage of such as are vnder the law; next their finall reiection: to this end and purpose, that they might be mooued by this fearefull speculation to stick to Christ only, and to the couenant of grace.

Hereunto refer those cōminations which we find partly annexed to the couenant of grace in the secōd part of the Euangelicall doctrine: partly put to the particular promi∣ses, instructions, exhortations in the 3. part of the doc∣trine of the Gospell. For this is the duty of the moral law & of the couenant of works, to containe y^e beleeuers with threatnings and terrors within the bounds of the grace of Christ, and of his Gospell. Io. 3. 18. we haue a commi∣nation of the law or of the couenant of works, added to * 1.24 the couenant of grace: He that beleeueth in him, is not condemned, this is the conenant of grace: He that beleeueth not, is condemned already: This commination doth pro∣perlie appertaine to the law or couenant of works. Rom. 8. 13. He conioineth a threatning of the law or couenant of works with a particular promise, wherein life is promi∣sed vnto sanctimonie. If ye liue according to the flesh, ye shall die: but if ye mortifie the deeds of the bodie by the spirit, ye shall liue. See Gal. 6. 8. And thus farre of the first question.

The second question is this: whether the morall law, which we call the decalogue, be abolished to them which * 1.25 be vnder the couenant of grace? I answer by way of di∣stinction: The morall law as it commandeth workes done by the strength of nature, and as it is the rule of all works of this kinde, to wit, of such works as be required in the couenant of works, that is, in respect of the first and pro∣per vse thereof (for it concernes properlie the works of nature, which make the condition in the couenant of works) in this respect (I say) the morall law it selfe also is abolished to them which are in Christ, euen in like man∣ner

as the couenant of works is cancelled and of none ef∣fect against them. For which cause Paul vseth these phra∣ses, We be not vnder the law, we are dead to the law, we are freed from the law, to wit, either as touching iustification, or condēnation. And looke how farre the couenāt of works serueth for their vse which be in grace; so farre the law of workes is in vse for them: And what vse the beleeuers haue of the couenant of works, we haue alreadie shewed. Againe, looke how farre forth the same morall law serues to giue rules for the works of grace, and attendeth not on the couenant of works, but of grace, and of the Gos∣pell; so farre it resteth in vse for the seruants of Christ. For there is but one rule and law of all good works whatsoe∣uer, whether they proceede from nature or from grace: like as there is but one and the same iustice of God, euer like it selfe, whereof the law of God is a verie expresse image, or a liuelie representation. Thus then the lawe morall abideth for such as bee vnder the Gospell, yet in some respect (that is in vse) changed: for like as all things are become new in Christ Iesus; so also the law it selfe af∣ter a sort is renued. And that the law serueth and is in vse for them which be vnder the couenant of grace, it is ve∣ry cleere by many scriptures. This may appeare by those very testimonies which are before produced for the co∣uenant of works, and other scriptures many, where the works of the law are commended. Rom. 13. Loue one a∣nother; for he that loueth another hath fulfilled the law. Gal. 5. 13. 14. By loue serue one another, for all the law is fulfilled in one worde, which is this, Thou shalt loue thy Neighbour as thy selfe: See Iames 2. 8. &c. And thus farre as we purposed, haue we spoken of the couenant of grace.

Notes

• * 1.1

  1. Ground of the couenāt of grace.
• * 1.2

  2. Grounde.
• * 1.3

  Rom. 3. 20.
• * 1.4

  The condition of the couenant of grace.
• * 1.5

  Rom. 6. 23.
• * 1.6

  The condition of the couenant of grace.
• * 1.7

  Obiection.
• * 1.8

  Answer. Three kinds of promises in the Gospell.
• * 1.9

  First difference.
• * 1.10

  Second differēce.
• * 1.11

  Third differēce.
• * 1.12

  Ephe. 2. 1.
• * 1.13

  4. difference.
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.15

  Note. Rom. 5. 9. 10. 11. 12.
• * 1.16

  Rom 4▪
• * 1.17

  1. vse of the co∣uenant of workes or of the Morall lawe.
• * 1.18

  2. End of the couenant of works.
• * 1.19

  1. The vse of the morall law to the beleeuers.
• * 1.20

  2.
• * 1.21

  3.
• * 1.22

  4.
• * 1.23

  A perfect faith we haue not.
• * 1.24

  Note the office of the law to be∣leeuers.
• * 1.25

  The 2. ques. whe∣ther the lawe be abolished to the regenerat.