But, to cover the shame and nakedness of his assertion, which places believers absolutely under Adam's covenant, he is fain to make use o^ t^o Jig-leaves , as Adam did.
(1.) And the first attempt he now makes, p. 4, 5, 6, 7. of his rcplij^ is by way of retortion, by telling us, ' That the same pre-
* tended absurdities do fall as heavily, and a great deal more, on
* our doctrine, who affirm the Sinai law (complexly taken) to be a
* covenant of faith, or grace, than upon his, who makes them two
* essentially different covenants : because we are forced to com- ' prize perfect doing, with the curse for non-performance, under
* the same covenant with believing ; and that it cannot be denied,
* but that all the people of God were absolutely under the Sinai
* covenant. Gal. iii. 23. and Gal. iv. 4, 5. and consequently under
* the curse, Gal. iii. 10.' This is the sum and substance of his first answer.
Reply. I will not be tempted to exjx)se my neighbour to derision for this his straoge answer ; but rather pro}X)und two sober queries to him, and the reader, viz. (1.) What orthodox divines he ever met with, and what are their names, who are forced to comprize perfect doing, with the curse for non-performance, under the same
* Bolton's Bounds, p. 135.
VINDICIABUM VINDEX. 501
covenant with believing ; and so make the two opposite covenants to be specifically one and the same ? Name your men, with their books and pages ; or retract, with shame and sorrow, what you have here abusively affirmed of them. Cameron, indeed, makes it a subservient covenant; the most a true, though obscure covenant of grace; but none comprize Adam's covenant with its curse in the new covenant. (2.) Whether it be imaginable, That the same absurdity can follow from their doctrine, that make the whole complex body of the Sinai law a covenant of giace, though more obscure, and so place all the people of God in those ages under it ; as does necessarily follow his doctrine, who makes it a pure Adam's covenant of works, and places the church of God absolutely under the curse of it, and also under the pure covenant of grace at the same time.'' If grace and grace (how different soever in degrees of manifestation) be as opposite and repugnant, as grace and works, as justification and condemnation are, it is time for me to lay down my pen, for I have certainly lost my understanding to guide it any further.
But Mr. Cary will say, If you do not, yet Mr. Roberts doth com- prize both in one covenant. I say you abuse Mr. Roberts * in so affirming; for he saith, in that very place you refer to, that believing in Christ was ultimately and chiefly intended in the Sinai covenant; and perfect doing was only urged upon Israel in sub- ordination, and tendency to that believing. And upon'that ground it is he affirms tliat covenant to be a covenant of faith, and so denominates it from the chief scope and intent of it. He sets not doing" and believ'mg; in co-ordination , or places the church under two opposite covenants, as you do ; but places the law where it ought to be placed, in subordination to faith and Christ ? and therefore you have abused that good man as well as me, and your- self most of all, in this your first impertinent and silly answer.
(2.) But you have one evasion more, p. 7. where you say, ' That Jww harsh and dreadful soever the tcrms^ or conditions, of * the legal covenant tvere to those that were under it, as Moses, and '- the whole body of the Israelites, then were ; yet the grace of the " g^'Sp^^ covenant far superseded, and was by far more victoriouSi *■ powerful, and efficacious,'' Rom. v. 17, 20.
Reply. Worse, and worse; your discourse mends like sour ale in summer. Here you fancy the two covenants (under which you place the whole church of God) to be in a conflict one with the other; condemnation and justification, struggling one with another
* Roberts on the Covenant, p. 775, 776, 777, lis
502 VINDICIARUM VIXDEX.
as I told you before they would : but, however, the grace of the new covenant prevails at last, and gets the victory over the cove- nant of works. Veiy good ; but then pray, Sir, if you please, answer rae a plain question, or two, at your leisure.
Firsts How far did the covenant of grace prevail against the covenant of works ? Was it so far prevalent and victorious, as utterly to vanquish and disannul it, as a covenant of works to them r Or was it not ? Was the victory, you speak of, a complete or a partial one .'* If you say it was incomplete and partial, then you leave them (as I told you before you must) partly under the promise, and partly under the curse ; justified in part, and con- demned in part. But if you say it was a complete and perfect victory.then it utterly dissolved its obligation as a covenant of works; then they did not remain under two opposite covenants, as you affirmed they did ; but, on their believing, changed their state with their covenant, as we affirm they did.
SccondJi/^ If vou say it did not totally free them from the curse of the covenant of works, but, hov>ever, prevailed so far, that they were not actually damned by virtue of the curse ; then be pleased to answer me one question more, Ho7v was it possible ^r them to be absolutely under the curse of' the lau\ (as you affirmed they wei'e) and yet that curse to be superseded by the covenant ofgrace^ as here you spealc ?
To supersede the curse (though it be a phrase I never met with before) if it signify any thing it must signify this ; That the cove- nant of grace caused the law to omit, forbear, or give over to curse that people any more. But did, or can the law forbear, or cease to curse those that are absolutely under it, as a ministration of death and condemnation ? Pray consult Rom. iii. 19. and Gal. iii. 10. Are you aware what you say when you place believers ab- solutely under the curse of the law, and then talk of the new co- venant's victory over it ; and, after all this, leave them as you do, absolutely under the cursing power of the one, and still under the victorious grace of the other .^ For shame, my friend, give up your absurd notion, and repent of this folly ; I would not ^villingly shame you before the world ; I did all that in me lay to prevent it : but however, Pudor est medlc'ina pudoris^ the only way you have left me to prevent your glorying in your shame, is this way, to make you ashamed of your vain-glory. As for that scripture you allege to countenance your fancy, Rom. v. IT, 20. you might to as good purpose have opened your Bible, and have taken the first scripture that came to hand, and it would have done your position less hai'm ; for the apostle's scope there is to demonstrate the per- fection of the abounding righteousness of Christ, for the full dis- charge of believers from the guilt of sin and curse of Adam's cove-
VINDICIARUM VINDEX. 50S
want; and cuts the throat of your position, vvlnch it is alleged to prove.