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CHAP. III.
Of the Covenant of Grace in general.
THE Covenant of Grace is that free and gracious Covenant, which God, of his mere mercy in Jesus Christ, made with man a miserable and wretched sinner, promising unto him pardon of sin and eternal happiness, if he will return from his iniquity, embrace mercy reached forth, by faith unfeigned, and walk (p15) before God in sincere, faithful and willing obedience, as becomes such a creature lifted up unto such enjoyment, and partaker of such precious promises. This Covenant is opposite to the former in kind, so that at one and the same time, man cannot be under the Covenant of works and the Covenant of grace. For he cannot hope to be justified by his perfect and exact obedience, that acknowledging himself to be a miserable and lost sinner, doth expect pardon of the free mercy of God in Jesus Christ embraced by faith. The condition of the Law as it was given to Adam, excludes the necessity of mercy reaching to the pardon of sin: and the necessity of making a new Covenant, argues the former could not give life, Heb. 8:7. He that is under grace, cannot at the same time be under the law: and he that waits for Salvation of mere and rich grace to be vouchsafed, cannot expect it as the deserved wages of his good work from justice, and not of mercy.
What then, may some say, is the Law abolished, or is it lawful for Christians to live as they list, because they be not under the law?
Not so: but the Law hath a double respect: one as the unchangeable rule of life and manners, according to which persons in Covenant ought to walk before and with the Lord, and in this sense it belongs to the Covenant of grace. The other, as it is propounded in form of a Covenant, as if he must necessarily perish, who doth neglect or break it in the least jot or tittle, and in this sense the Covenant of grace and works are opposite. The matter of Evangelical precepts and of the Moral Law is the same, but the form of promulgation is not the same: the rule is one, but the Covenants differ. Materially the Law, that is, the matter and argument of the Law, as a rule, stands in force: but if formally it did continue as a Covenant, there could be no place for repentance, nor for the promise of forgiveness, or mercy reaching to the pardon of sin, or the quickening of them that be dead in trespasses. The Covenant of works is of justice, the Covenant of grace is of grace and mercy, which cannot agree and take place in one and the same subject: for he that trieth justice, perceiveth not the force of mercy, & è contra. This might be common to both Covenants, that God doth freely give reward, because he was not bound unto it by any Law, and that is done of grace, which we are not tied unto by Law: but in the Covenant (p16) of Grace, he gives the reward of mere and rich grace, and that to the creature which hath deserved Hell.
This Covenant entered immediately upon the fall, and so may be called a Covenant of Reconciliation, not of friendship. At the very instant, when God holy and true, was pronouncing judgements upon the several delinquents in the fall, setting down his sentence against the Tempter, both in his instrument the Serpent, and the main author Satan, he brings in the party who should execute the same, in which execution is unfolded the Covenant of Grace for the Salvation of the creature, that the Serpent had destroyed, that God might be known in wrath to remember mercy. At the very fall, and before judgement was pronounced upon the delinquents that were tempted, the Covenant of mercy was proclaimed, that by virtue of this Covenant God might prevent further waste of his creature, which Satan might have wrought upon his new advantage in following his good success, and that the tempted might have some comfort before their judgement, lest they might have been swallowed up of wrath.
The Author of this Covenant is God, considered as a merciful and loving Father in Jesus Christ: as a Creator he struck Covenant with Adam in his integrity; as a Saviour he looked upon the poor creature plunged into sin, and misery by reason of sin.
The cause that moved the Lord to make this Covenant, was not any worth, dignity or merit in man: for man never had ought, which he had not received; and now by his disobedience, had deserved to be cast off for ever: neither was the present misery into which he had cast himself the cause that moved the Lord to receive man into favour: for the Angels more excellent by creation, as miserable by their fall, he hath reserved in chains of darkness: The sole moving cause, why God made this Covenant, was the love, favour and mercy of the Lord:N Deut. 7:7,8. Only the Lord had a delight in thy fathers to love them, (saith Moses) and he chose their seed after them, Deut. 10:15. When I passed by thee, and saw thee polluted in thine own blood, I said unto thee, when thou wast in thy blood, Live, Ezek. 16:6. See Ezek. 36:32, Luke 1:54,55,72,78.
This Covenant was made with Christ, in and through whom we are reconciled unto God: for since God and man were separated (p17) by sin, no Covenant can pass betwixt them, no reconciliation can be expected, no pardon obtained, but in and through a mediator. Sins were never remitted unto any man, no man was ever adopted into the place and condition of a son, by grace and adoption, but in him alone, who is the same yesterday, today, and for ever, Jesus Christ, true God and true man. Acts 4:12, Hebrews 13:8.
The fall of our first parents was occasion of this Covenant: for God suffered him to slip, that he might manifest the riches of his mercy in man's recovery.N Mercy freeing man from misery possible might have taken place before transgression, and have discovered itself in the preventing of sin, and so of misery: but it seemed good unto Almighty God to suffer misery to enter upon man through sin, that he might make known the infinite riches of his mercy, in succouring and lifting him up, being fallen and plunged into a state remediless and desperate for ought he knew. Besides, we may conceive, that Almighty God, upon just grounds disdaining, that such a base creature fallen by pride, should thus upon advantage of the mutability of his reasonable creature, ruinate the whole frame of the Creation, and trample the glory of his name under foot: and withal looking upon the Chaos which sin had brought, and would further make, if some speedy remedy was not provided; did out of his infinite and boundless love to man (though in the transgression,) and just and dreadful indignation against Satan, give forth this gracious and free Covenant.
The form of this Covenant stands in gracious and free promises of all good to be repaired, restored, augmented, and a restipulation of such duties as will stand with free grace and mercy. For the Covenant of Grace doth not exclude all conditions, but such as will not stand with grace. The Covenant which was made of free love, when we lay wallowing in our blood, and which calls for nothing at our hands but what comes from, and shall be rewarded of mere grace, is a Covenant of grace, though it be conditional. So the pardon of sin is given of grace, and not for works, though pardon be granted only to the penitent, and faith on our part, a lively, unfeigned and working faith be required to receive the promise.
The parties covenanting are two, and so are the parts of the (p18) Covenant, the one in respect of God, the other in respect of man. A Covenant there is betwixt God and man, but no mutual obligation of debt: for such mutual obligation is founded in some equality; but there is no equality between the Creator and the creature, much less betwixt the Lord most high, and man a sinner. If man had never offended, God almighty, who gave him his being and perfection, could not have been indebted unto him, but as he was pleased to recompense the good of obedience, in the creature that never deserved punishment: much less can God be indebted to the creature that hath offended, who can neither endure his presence nor bear the weight of his wrath, nor satisfy Justice, nor deliver his soul from the thraldom of sin. The obligation of man to God is of double right and debt: but it is of rich grace and abundant love, that God doth bind himself unto man. God doth promise in this Covenant to be God and Father by right of redemption, and Christ to be Saviour of them that believe in God by him, and in faith do yield sincere, uniform, willing, upright and constant obedience unto his Commandments. Jer. 31:31,32,33; Deut. 31:6; Ezek. 36:25,26; Gen. 15:1,4,5; Jer. 32:40 & 33:9; Heb. 8:10,11,12; Isaiah 54:7; Hosea 2:19.
The stipulation required is, that we take God to be our God, that is, that we repent of our iniquities, believe the promises of mercy and embrace them with the whole heart, and yield love, fear, reverence, worship, and obedience unto him, according to the prescript rule of his word. Repentance is called for in this Covenant,R as it setteth forth the subject capable of Salvation by faith, but is itself only an acknowledgment of sin, no healing of our wound, or cause of our acquittance. The feeling of pain and sickness, causeth a man to desire and seek remedy, but it is no remedy itself. Hunger and thirst make a man to desire and seek for food, but a man is not fed by being hungry. By repentance we know ourselves, we feel our sickness, we hunger and thirst after grace, but the hand which we stretch forth to receive it, is faith alone, without which repentance is nothing but darkness and despair. Repentance is the condition of faith and the qualification of a person capable of Salvation: but faith alone is the cause of Justification and Salvation, on our part required. It is a penitent and petitioning faith, whereby we receive the promises of mercy, but we are not justify partly by prayer, partly (p19) by repentance, and partly by faith, but by that faith, which stirreth up godly sorrow for sin, and enforceth us to pray for pardon and Salvation. Faith is a necessary and lively instrument of Justification, which is amongst the number of true causes, not being a cause without which the thing is not done, but a cause whereby it is done. The cause without which a thing is not done, is only present in the action, and doth nothing therein: But as the eye is an active instrument for seeing, and the ear for hearing, so is faith also for justifying. If it be demanded whose instrument it is? It is the instrument of the Soul, wrought therein by the Holy Ghost, and is the free gift of God. In the Covenant of works, works were required as the cause of life and happiness: but in the Covenant of grace, though repentance be necessary and must accompany faith, yet not repentance, but faith only is the cause of life. The cause not efficient, as works should have been, if man had stood in the former Covenant, but instrumental only: for it is impossible that Christ, the death and blood of Christ, and our faith should be together the efficient or procuring causes of Justification or Salvation. When the Apostle writeth,R that man is not justified by works, or through works, by the Law or through the Law (opposing faith and works in the matter of Justification, but not in respect of their presence: faith, I say, and works, not faith and merits which could never be) without doubt he excludes the efficiency and force of the Law and works in justifying: But the particles By and Of do not in the same sense take Justification from the Law and works, in which they give it to faith. For faith only doth behold and receive the promises of life and mercy, but the Law and works respect the Commandments, not the promises of mere grace. When therefore Justification and life is said to be by faith, it is manifestly signified, that faith receiving the promise, doth receive righteousness and life freely promised. Obedience to all God's Commandments is covenanted,R not as the cause of life, but as the qualification and effect of faith, and as the way to live. Faith that embraceth life is obediential, and fruitful in all good works: but in one sort faith is the cause of obedience and good works, and in another of Justification and life eternal. These it seeketh in the promises of the Covenant: those it worketh and produceth, as the cause doth the effect. Faith was the efficient (p20) cause R of that precious oblation in Abel, of reverence and preparing the Ark in Noah, of obedience in Abraham: but it was the instrument only of their justification. For it doth not justify as it produceth good works, but as it receiveth Christ, unless it brings forth good works. A disposition to good works is necessary to justification, being the qualification of an active and lively faith. Good works of all sorts are necessary to our continuance in the state of justification, and so to our final absolution, if God give opportunity: but they are not the cause of, but only a precedent qualification or condition to final forgiveness and eternal bliss. If then, when we speak of the conditions of the Covenant of grace, by Condition we understand whatsoever is required on our part, as precedent, concomitant or subsequent to justification, repentance, faith and obedience are all conditions: but if by Condition we understand what is required on our part, as the cause of the good promised though only instrumental, faith or belief in the promises of free mercy is the only Condition. Faith and works are opposed in the matter of Justification and Salvation in the Covenant, not that they cannot stand together in the same subject, for they be inseparably united, but because they cannot concur or meet together in one and the same Court, to the Justification or Absolution of Man. For in the Court of Justice according to the first Covenant either being just he is acquitted, or unjust he is condemned: But in the Court of Mercy, if thou receive the promise of pardon, which is done by a lively faith, thou art acquitted and set free, and accepted as just and righteous: but if thou believe not, thou art sent over to the Court of Justice.
Obedience is twofold:N 1. Perfect in measure and degree, this is so far required, that if it be not performed, we must acknowledge our sin in coming short: And this God is pleased to exact at our hands, that we might walk in humility before him, strive after perfection, and freely acknowledge his rich grace and mercy in accepting and rewarding the best service we can tender unto his Highness, when in the Court of Justice it deserveth to be rejected. 2. Sincere, uniform and constant, though imperfect in measure and degree, and this is so necessary, that without it there is no Salvation to be expected. The Covenant of Grace calleth for perfection, accepteth sincerity, God in mercy pardoning (p21) the imperfections of our best performances. If perfection was rigidly exacted, no flesh could be saved: if not at all commanded, imperfection should not be sin, nor perfection to be laboured after. The faith that is lively to embrace mercy is ever conjoined with an unfeigned purpose to walk in all well pleasing, and the sincere performance of all holy obedience, as opportunity is offered, doth ever attend that faith, whereby we continually lay hold upon the promises once embraced. Actual good works of all sorts (though not perfect in degree) are necessary to the continuance of actual justification, because faith can no longer lay faithful claim to the promises of life, then it doth virtually or actually lead us forward in the way to Heaven. For if we say, we have fellowship with God and walk in darkness, we lie and do not the truth: But if we walk in the light, as he is in the light, we have fellowship one with another, 1 John 1:6,7. This walking in the light, as he is in the light, is that qualification, whereby we become immediately capable of Christ's righteousness, or actual participants of his propitiation, which is the sole immediate cause of our justification, taken for remission of sins, or actual approbation with God. The truth of which Doctrine St John likewise ratifies in terms equivalent, in the words presently following:R And the blood of Christ cleanseth us, (walking in the light as God is in the light) from all sin. But of these things more largely in the several degrees how this Covenant hath been revealed.
In this Covenant man doth promise to repent of his sins, and repenting to cleave unto the promise of mercy made in Jesus Christ, and in faith to yield willing, cheerful and continual obedience. In contracts amongst men, one may ask more, and the other bid less, and yet they may strike agreement: But it is altogether bootless, for men to think of entering into Covenant with God, if they be not resolved to obey in all things. The practice of all God's people, who ever made Covenant with his Highness, doth expressly speak thus much, when they solemnly entered into, or renewed their Covenant: for thus they promise, Whatsoever the Lord saith, that will we do, Exod. 24:3,7. The people said unto Joshua, The Lord our God will we serve, and his voice will we obey, Josh. 24:23. And they entered into Covenant to seek the Lord God of their Fathers, with all their heart, and with all their soul: That whosoever would not seek the Lord God of Israel, should be put (p22) to death, whether small or great, whether man or woman, 2 Chron. 15:12,13. And the King stood by the pillar, and made a Covenant before the Lord, to walk after the Lord, and to keep his Commandments, and his Testimonies, and his statutes, with all their heart, and all their soul, to perform the words of this Covenant that were written in this book: and all the people stood to the Covenant, 2 Chron. 34:31; 2 Kings 23:3. They entered into a Curse, and into an Oath to walk in God's Law, which was given by Moses the Servant of God, and to observe and do all the Commandments of the Lord our God, and his Judgements, and his Statutes, Neh. 10:29. And thus runneth the exhortation of Joshua to the two tribes and half when he sent them home; Take diligent heed to do the Commandments of the Law, which Moses the servant of the Lord charged you, to love the Lord your God, and to walk in all his ways, and to keep his Commandments, and to cleave unto him, and to serve him with all your heart, and with all your soul, Josh. 22:5. Which must not so be understood, as if he that did of frailty and infirmity offend in any one jot or tittle, should be held a Covenant breaker: for then no man should be innocent, but the promise must be interpreted according as the Law or rule of obedience is given, which calleth for perfection but accepteth sincerity. In the Covenant of mercy we bind ourselves to believe and rest upon God with the whole heart, so as doubting or distrust of weakness and infirmity, must be acknowledged a sin, but every such frailty doth not argue the person to be a transgressor of the Covenant. And the same holds true of obedience. But of this more largely in the particular manner how God hath been pleased to administer this Covenant. Man then doth promise to serve the Lord, and to cleave unto him alone, which is both a debt of duty, and special prerogative, and he doth restipulate or humbly intreat, that God would be mindful of his holy Covenant or testimony, that he would be his God, his Portion, his Protector, and rich reward. These things be so linked together in the Covenant, as that we must conceive the Promise of God in order of nature to go before the Promise and obedience of man: and to be the ground of faith, whereby mercy promised is received. The offer of mercy is made to man an unbeliever, that he might come home, and the promise must be conceived before we can believe, else we should believe we know not what, and faith should hang in the air without any foundation: (p23) but mercy offered is embraced by faith, and vouchsafed to him that believeth. Also the duty which God calleth for, and man promiseth, is man's duty but given of God. By grace man is enabled and effectually drawn to do what God commandeth. The Covenant could not be of grace, nor the good things covenanted, if man by his own strength did or could perform what God requireth.
This Covenant was first published, and made known by lively voice: afterwards it was committed to writing, the tables thereof being the holy Scripture. It was made both by word and Oath,R to demonstrate the certainty and constancy thereof: and sealed by the Sacraments, which on God's part do confirm the Promise made by him: and on man's part are bills obligatory or hand-writings, whereby they testify and bind themselves to the performance of their duty.
For manner of administration this Covenant is divers, as it pleased God in sundry manners to dispense it: but for substance it is one, the last, unchangeable and everlasting:N
One, For Jesus Christ is the same yesterday, and today, and for ever.R
The last: for it succeeded the Covenant of works, but none shall succeed it. In it God hath revealed his whole pleasure touching the Salvation of man, and hath manifested his principal properties, the riches of his grace, wherein he delighteth to be magnified. He that is not saved by the Covenant of Grace, must and shall perish everlastingly.
Unchangeable and everlasting: for therein God hath revealed himself, in respect of the things he willeth concerning man's Salvation to be one and the same for ever. There is none other relation and respect, that might give occasion to another Covenant. It was the pleasure of God to show mercy to man miserable; but he will not extend compassion to him that obstinately and wilfully shall contemn the riches of his grace. The Covenant made with Adam in the state of Innocency, is altered for our great good and comfort: but this Covenant is like the Covenant of the day and of the night,R it stands fast for ever and ever.R Though men be unfaithful, God continueth faithful: he waiteth for the conversion of them that go astray, and if they return, he will receive them into favour.R The Lord will not utterly cast off that people,R whom he hath once chosen, and received unto mercy. And in respect of the life to come, the Covenant is eternal: for after this (p24) life the people effectually in Covenant shall live with the Lord for ever.R
Externally this Covenant is made with every member of the Church, even with the Parents and their children, so many as hear and embrace the Promises of Salvation, and give and dedicate their children unto God according unto his direction: for the Sacraments what are they but seals of the Covenant? But savingly, effectually, and in special manner it is made only with them, who are partakers of the benefits promised. And as the Covenant is made outwardly or effectually, so some are the people of God externally, others internally and in truth. For they are the people of God, with whom God hath contracted a Covenant, and who in like manner have sworn to the words of the Covenant, God stipulating, and the people receiving the condition: which is done two ways: for either the Covenant is made extrinsically, God by some sensible token gathering the people, and the people embracing the condition in the same manner, and so an external consociaton of God and the people is made: or the Covenant is entered after an invisible manner, by the intervention of the Spirit, and that with so great efficacy, that the condition of the Covenant is received after an invisible matter, and so in internal consociaton of God and the people is made up.
Here it may suffice briefly to mention these things, because in the sundry manners of dispensation, they will come to be discussed more at large.
From that which hath been said two things may be gathered.
I. How the Covenant made with Adam, called by some Divines the Covenant of Nature, agreeth and differeth from the Covenant of Grace.
They agree in a general consideration of, 1. The Author, which is God only wise, most holy, our supreme and absolute Sovereign. 2. The matter of the Covenant, which is a Commandment and Promise of reward. 3. The persons contracting or covenanting, which are God and man. 4. The Subject not differenced by special respects, for the Law was given and Gospel revealed to man. 5. The form of administration, because to both Covenants is annexed a restipulation. 6. The end, viz. the blessedness of man, and the glory of God manifested in his wisdom, bounty and goodness. 7. As Adam in the state of Innocency was (p25) made able to fulfil the Covenant made with him: so is the Covenant of Grace written in the hearts of them that be heirs of the Promise in Christ.
They differ, 1. In the special consideration of the Author, cause and foundation of the Covenants. God gave his Law to Adam as bountiful and gracious to his creature entire and perfect, but in strict justice requiring obedience, promising a reward and denouncing punishment. But the Covenant of Grace he made as a loving Father in Jesus Christ, of his mere Grace promising to receive them into favour, that sincerely and unfeignedly turn unto him. The Creation of man and integrity of human nature, is the Foundation of the former Covenant: but the Redemption of man by Christ is the Foundation of the Covenant of Grace.
2. In the form of Sanction. In the Covenant of Nature there is no Mediator: but the Covenant of grace is made in Christ, in whom God hath made us accepted. The Covenant of Nature was not promised before it was promulgated: but the Covenant of Grace was first promised, and long after promulgated and established or ratified in the blood of his Son.
3. In the special matter of the Covenants, and that both in respect of the Promise and stipulation. For the Covenant of Nature promised life, but not righteousness: but in the Covenant of Grace God promiseth to tread Satan under the feet, and to write his Law in the hearts of them that be heirs of Salvation. That Covenant promiseth life to them that perfectly obey, but not remission or forgiveness of any, even the least iniquity. But this promiseth forgiveness of sins and life eternal to the penitent sinner believing in Christ, and embracing the free promise of mercy. In that, life eternal is promised as the reward of justice: in this, life and glory as the reward of free and rich grace and mercy. To him that worketh, the wages is of debt; but to him that believes the reward is of Grace. In that, God as a Creator doth exact his right of man pure: but in this as a loving Father he doth offer himself to the sinner smitten with the conscience of his sin. In that, life eternal and most blessed is promised, but only animal, to be enjoyed in Paradise, or continuance in that good estate when he was set at first of the rich bounty of God: but in the other, translation out of ignominy and death into eternal happiness and glory in Heaven. In the Covenant of Nature (p26) perfect obedience is exacted, so that if there be but the least failing in any jot or tittle, and that but once, a man can never be justified thereby, nor can the breach be made up by any repentance: But in the Covenant of Grace obedience is required, repentance admitted, and sincerity accepted: If a man sin and go astray, if he return unfeignedly, he shall be received into favour. In the Covenant of Nature obedience and works were commanded as the cause of life and justification: in the Covenant of Grace, Faith is required as the instrumental cause of Remission and Salvation, obedience as the qualification of the party justified, and the way leading to everlasting blessedness. The object of obedience in the Covenant of Nature was God: in the Covenant of Grace God in Christ.
4. They differ in the special consideration of the Subject. The first Covenant was given to man pure, perfect, entire and sound, able to do what God required: But the Covenant following was made with man a sinner, miserable and by nature the child of wrath. And so that was a Covenant of friendship, this of firm Reconciliation.
5. In the special and peculiar respect of the end. For the former Covenant was made for the praise of God's wisdom, goodness, bounty and justice. But the Covenant of Grace was made to declare and set forth the riches of God's grace and mercy. In it the wisdom, goodness, power and justice of God is more illustrious than in the former: and the mercy, long-suffering and rich grace of God is greatly magnified, which did not appear or shine forth at all in the former.
6. And in their Effects and Properties. For not the Covenant of Nature, but of Grace doth exclude boasting. By the Covenant of Nature Adam was not advanced above the condition of an honourable Servant. In the Covenant of Grace, man by nature the child of wrath, is made the child of God by grace and adoption. The Covenant of nature was neither the last nor everlasting, but being first made way for a better, and being broken was antiquated or disannulled to our singular comfort: but the Covenant of Grace shall continue firm and immovable for evermore.
II. The second thing to be gathered is, that the Fathers before Christ, ever since the fall of Adam, and Christians in the times of the Gospel, did live under the same Covenant for substance, but (p27) not for manner of administration, which is most clear by evident testimonies of holy Scripture,R and by the very form of the Covenant, which was one before and after the coming of Christ. The same God that calleth us, called them to the hope of eternal life: they were endued with the same spirit, and lived by the same faith: Their Sacraments for substance in signification agree with ours: and they expected an Inheritance everlasting and undefiled. Religion for substance was ever one and unchangeable, and such as were truly religious walked in the same way, and waited for the same heavenly Inheritance and everlasting crown of glory. The Church before Christ may be considered as an heir, or as an Infant, according to the substance of the Covenant, or according to the manner of administration. In the first respect the Church is under the Covenant or Promise, and her people are called a free and willing people, an heir of heavenly and spiritual blessings. In the latter respect she is under the Covenant, in respect of the different administration, and her people are called a servile people in comparison, an heir under Tutors and Governors, not differing from a servant.
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[Footnotes for Part 1 Chapter 3: when clicking on a link the point to which the note refers should be the first appearing on the screen.
Numbers before a Hebrew or Greek word refer to Strong's numbering system.]
Bonitatis Dei donumest,quod liberare nos voluit: quod verò aliter quam tali modo liberare nos noluit, peccatorum nostrorum est meritum.<BACK>
Actus nostræ liberationis divinam bonitatem causam habet. Sed aliter actus, exactio, nimirum pænæ per modum satisfactionis causam eam habet, quæ ad pænam exegendam irritat, td autem est peccatum.<BACK>
Luke 13:5; Acts 11:18; 2 Cor. 7:10; Ezek. 18:27.<BACK>
Rom. 3:21,22,28,30; Gal. 2:16,17; Rom. 4:2,3.<BACK>
Deut. 7:12 & 10:12; Jer. 7:23; Lev:19:17,18; Luke 10:27; Mark 12:30.<BACK>
Heb. 11:4, 7, &c.<BACK>
In the book this reads "Obedience is two-fold, perfect in measure and degree". I have altered it to match with "2. Sincere, uniforme and constant, though imperfect in measure and degree" a little further on. PJR 1998 <BACK>
1 John 1:7.<BACK>
Psalm 89:4,35; Deut. 29:12,14; Isaiah 54:9; Heb. 6:17,18; Gen. 22:16; Luke 1:72.<BACK>
I have intoduced a colon, new lines and indents here for clarity. PJR 1999 <BACK>
Heb. 13:8.<BACK>
Isaiah 24:5.<BACK>
Psalm 111:9.<BACK>
1 Sam. 7:3; Deut 4:31; Jer 3:1,2.<BACK>
Rom. 9:6 and 11:1,19.<BACK>
Hos. 13:14; Matth. 22:32.<BACK>
Heb. 13:8; Rev. 13:8; Acts 4:12 and 15:11; Gal. 3:29; Rom. 3:30; Eph. 2:12; Gen. 15:1 and 17:1,7; Lev. 26:12; Exod. 3:6; Matth. 22:32; 2 Cor. 4:13; Heb. 11:6,7,8; Rom. 4:12; Heb. 11:9,19,23. <BACK>
