W3 I cr 'Jlh I/4S % ty#® oi tot nultfni £,.„. PRINCETON, N. J. '& Presented by Mr. Samuel Agnew of Philadelphia, Pa. Agnezv Coll. on Baptism, No. lb C , * ♦ *^^>5kV7 ■*. - > > -^MT* X' A N HELP For the Right Understanding of the SEVERAL DIVINE Laws and Covenants, Whereby Man has been obligd thro* the ieveral Ages of the World to guide himfelf in order to Eternal Salvation. Wherein the mofl impor- tant Points of Religion are explain'd and fet in a true Light. Chiefly defign'd for the Benefit of young Students in %)ivinity r but very Ufeful to be perufed by all Re- ligious Perfons, in order to their Right Underftand ing of GOD's moH Gracious as well as moHJufl Dealings with All Mankind \ from the Creation to the End of the World. IN TWO PARTS. ^ . , By the Rev d D r Edw. Wells ^ late Re&or of Cote f- bach in Leicefterjhire, and Bleachly in Bucks. OXFORD, Printed at the Th e at e r for Will. iVeUs Bnokfeller in Oxford', and Sold by Ja. Knapton, Cb. Rivington, in St Paul's Church-yard, and Jcf Hazard at the Bible in Stationers Court, Bookfellers in London. 1729. \ Imprimatur, EUBUTLER Vke.Qm.OXON. Fek 6. I7i8. _ THE PREFAC 2. IT mujl be granted, that it is of the very highejl Importance to have a right Knowledge of the Terms of the Gofpel-Covenant ; forajmuch as on a right Knowledge thereof depend a right Belief and Practice, and on thefe depends our Eter- nal Salvation. As fuch a right Knowledge is ne- ceffary to every Chrifiian, fo it is in the mojl jpecial manner to a Divine i forafmuch as a wrong Notion in one whofe Bufinefs it is to mjlrubl others, thereby becomes more liable to fpread its Contagion, and fo to prove pernicious to the greater Number of People. It can better be enough lamented, that the great Cunning of that grand Enemy, who is always making it bis Bufinefs to fow Tares among the good Seed, bos fo far prevail d, that there is fear ce any one material Point of the Gojpel 'Covenant relating to Sal- vation, but what is m if under flood by fome Party or other 0/ Christians, or of fuck at leafi as call themf elves fo. Hence it comes topafs^ that the Ge- nerality of Books concerning Divinity is more or lefs tainted with wrong Notions of the Gofpel-Cove- nant ; and particularly fuch Books as ufually fall or are put firft into the hands of young Students in Divinity, on account of their Compendioufnefs, and fo Smalnejs and Cbeapneff j as the Common Syftems, Enchiridions, or the like. By thefe unhappy means a 2 young THE TREFACE. young Students too often have at the very firffi their\ Mtnds infe&ed with wrong Notions ; which ei\ ther they continue in as long as they live, fir want\ of Ability to -procure, or Leifure to perufe the Wri-\ tings of the Primitive Fathers and more learned and] judicious Modern Divines-, or if they do procure and perufe thefe lafl mention d Writings, and be not too much bya/s'd by the firfl lmprejfion made on their Minds by the other Books firfl read, they then have the Vexation to refleB, How much and how long they have been unhappily mifled by ill Guides, and by that means have themfelves become ill Guides to Others. The mofl proper Way to prevent this great Mif- thief for the future I judgd to be phis, vi%. In as brief and clear a manner as might be, to Jet before y@ung Students in Divinity the Terms of the Gofpel-Covenant in a true Light, i. e. according to Scripture,, and the belt Interpreters of Scri- pture, the Primitive Writers of the Church for the firft three hundred Tears; who are therefore fol- low d, not only by our more learned and judicious Divines in their private Writings, but alfo in the publick Writings of our Church fet forth or ap- prov'dofby the Body of our Clergy in Convocation ; juch as are our Liturgy, Articles of Religion, and Book of Homilies. Now in order to fet the Terms of the Gofpel- Covenant^ a true Light, it was neceffary to fet in a true Light alfo the Terms of the feveral other Divine Laws and Covenants, fucb as the Law of Nature, the Covenant before the Fall, and the Mofaical Law or Covenant. For many, if not mofl THE PREFACE. mofl or all of the wrong Notions relating to the Go* ffei 'Covenant , are founded on or deriv'd from rvrong Notions relating to fome one or more of the feveral other Divine Laws or Covenants, This Wor( I was the more willing to undertake, becaufe of the great Help, 1 knew, I Jhould receive herein from the Writings of the late mofl learned and judicious Bijhop D r Bull ; who, efpecially in his Latin Treatife entitled Hannonia Apoftolica, and in his feveral Defences thereof has happily had Oc- cafion given to treat of the mofl important Points re- lating to the feveral Divine Laws and Covenants. So that 1 take to my Jelf not much more than Re- ducing into a proper Method or Order the fe- veral Particulars relating to the faid Divine Laws and Covenants, which ly fcatterd in his Writings, And this Labour of mine will, I trufi, be the more Beneficial, and fo the more Acceptable to the young Student in Divinity, bjecaufe I have reduc'd the faid Particulars into no largf Compafs, and fo into a Book^ that will be afforded at a fmall Price, at leafl in compart fon of the Bull^ and Price of the forefaid Bi- Jhop's Works printed together in Folio. IJhall here give the Reader an Account of fome of the mofl weighty Points, wherein (if Occafwn) he will be fet Right, in oppofition to the contrary and wrong Opinions maintain d or believ d by too many even to this day. Such as are thefe that follow, vi%. That all Mankind formally or a&ually finn'd in Adam, and therefore for eating the forbidden Fruit all Mankind were or might have been juftiy con- demn'd to the eternal Torments of Hell : That Cod did either before or after the Fall predefti- nate THE PREFACE. nate or decree, that only fbme Part of Mankind Jljould be fav'd, and all the Reft Jhould be damn'd; That God ever gave or oblig d Man to the Obe- dience of any Law, which it was impoffible for Man to obey: That All or Any ofTbofe, that in the fever al Ages of the World were or are orjhali be without the Light of Revelation, are thereby put alfo without the Poflibility of obtaining Sal- vation : That by the Go/pel Man is juflifyd by Faith only, or not jointly and equally by good Works : That a Man is fanUify'd and juflifyd once for all ; fo that a Man once juftify d can't fall from Jufttf cation again, or at haft finally or Jo as to perijh for ever. The forefaid Opinions , as they are highly derogatory to the Goodnefs, Juflice y or Holinefs of God, fo they will bejhewn in the fol- lowing Treatife to be contrary to i^eafon. Scripture^ and the DoUrin of our Church fet forth in her Public^ Writings* THE "X — THE CONTEN TS.<, Part I. Tta Introduction page i. Chap. i. Of the Law of Mature. 2. Chap. 2. 0/*fo Covenant of Eternal Life , which God made with Man before the fall, and which may well be caU'd the Firft Cove- , nant of Grace 13. Chap. 3. Of the Second Covenant of Grace or Eternal Life, which God made with Man prefently after the Fall, and is wont to be pe- culiarly calld the Gofpel i%. Chap. 4. Of the true Difference between the two Covenants of Eternal Life, or between the Firft Covenant of Grace, and the Second calld the Gofpel 22. Chap. 7. Of the State of the Gofpel from the Fall of Adam to the Giving of the Law. of Mofes 30. Chap. 6. Of the Law of Mofes 41. Chap. 7. Of the State of the Gofpd,from the Giving of the Law of Mofes to the Full Pro- mulgation of the Gofpel by Chrifi and his dpoflles 70. Part Part IL Chap. i. Of the Gofpel-Covenant in general 83. Chap. 2. Of that Part of the Gojpel-Covenant which rejpetls God, or of Justification by the Gojpel 87. Chap. 3. Of that Part of the Gofpel-Covenant which relates to Chrift our Redeemer, and particularly of the Satisfaction of Chrift 109. Chap. 4. Of the Divinity of Chrift 126, Chap. f. Of that Part of the Gojpel-Covenant which rejpebls Man redeem'd j and firft of Gofpel-Righteoufnefs in general^ and then particularly of Imputed Righteoufnefs 134. Chap. 6. Of a Gofpel-Condition in general 149. Chap. 7. Of Faith iji. Chap. 8. 0/Good Works, and their Necefiity to Juftification 181. Chap. 9. Of the Gofpel-Law, andofthePof- fibility and Neceffity of fulfilling it y in order to attain Salvation . 204. Chap. 10. Of falling from Grace or Juftifying Faith 212. Chap. 11. 0/~Sin againft the Gofpel-Law 220. Chap. 12, tf/Sandtification 237* AN X A N * ^\ HELP For the Right Understanding of the SEVERAL DIVINE Laws & Covenants &c. PART I. THE INTRODUCTION. FO R the Better performance of this Work, that the Contents thereof may be more EaGly and Clearly understood, it feems moft, convenient to obferve that Method, which follows the Natural Series of the Things or Heads herein treated of. Wherefore I (hall fpeak i. Of the Law of Nature. 2. Of that Covenant of Eternal Life, which GOD made with Man before the Fall, and which may be properly enough call'd the FirB Covenant of Grace. 3. Of the Second Covenant of Grace or of Eternal Life, which GOD made with Man prefently after the Fall, and is ufually diltinguifh'd by the proper Name of the Gojpel. 4. Of the true Difference between the two Covenants of Eternal Life. A r>Of / % The Introduction, Part I. s. Of the State of the Gofpel from the Fall ofAfom to the giving of the Law of Mofes. 6. Of the Law of Mofes. -]. Of the State of the Gofpel from the giving of the Law of Mofes to, the Full promulgation of the Go- fpel, by our Lord JESUS thrift and his Apoftles. The feven foremen tion'd Heads or Chapters fhali make up the former Part of this Work : the latter Part will be wholly taken up with explaining the Gofpel- Covenant, as being the Chief Defign and End of this Treat ife. This being briefly premis'd as to the Method made ufe of in this Work, I proceed now with GOD's Af- fiflance to the Work it fclf ture CHAP. I. Of the Law of Nature. e Law of N, t A M ° N G t1ie fe veral Laws of GOD, where- ate] tfofirB of /% by Mankind either of old has been, or ftill ah Laws that ob- /— % is, oblig'd to guide it felf, xhtfirB of All, ispiityVbere" ^"" - * kfc as whole Being began with That of the Firffc kon'd among the Man Adam, is the Law of Nature, which has the fame ^fcj/r/aJrd. 1 and Common Author as Mankind it felf, namely GOD, and therefore is juftly to be reckon'd among the Laws of GOT), It is peculiarly fly I'd the Law of Nature, forafmuch as it is founded in the Natural Relation of Man to GOD, as of a Rational Creature to his Creator; and alfo forafmuch as it becomes Known, or at leall in it felf is adapted to become Known, to Mankind by the Natural Light of Reafon. ii. By which Account thereof it appears, that the Law w m it obliges. f Mature, in refpeft ot'Thofe whom it obliges, do's ex- tend it felf to the Univerfal Race of Mankind: Every one, as being a Man or endud with Reafon, thereby be- coming Bound by the Law of'Natme i as being Known, or Of the Law of Nature, g or in h felf adapted to be Known, to Him by the Light Part I. of Reafon. Hence thro' the feveral Ages of the World Chap. r. All thofe, who have not the Knowledge of any other Divine Law, ftand however Bound by the Law of Na- ture, and thereby (hall be judg'd at the Laft day, as we are plainly enough taught by SiTaul, Romi,iz — 16". Wherefore that young Divines may have Right Notions in Regard to fuch, as making no Jmall Tart of Man- kind, it feems Good lomewhat more fully to conlider and explain the Law of Nature, at leafl as to the prin- cipal Heads thereof that follow. Namely In refpedt oi Thoje things to which the Law of Na- r,, wwit obliges, ture obliges, it comprehends within the Compafs of its Obligation All thofe things, which Reafon duly confulted will teach us to belong to the Duty we owe either GOT>ox Man. As to what 'Degree of Obedience the Law of Nature ^^ ^; rw of obliges, for the Right underftanding thereof it is necef- obedience is re- fary to diftinguifh between the State of Human Nature ^t^ e theUvf before and after the Fall. For whereas Reafon requires No more, than that our Obedience be Equal to our Abi- lities, it follows that as before the Fall the Law of Na- ture did require an entire andperfecJ Obedience ) becaufe that Human Abilities both as to Body and Soul were then entire and per feci in their Kind ; {of nee the Fall the Cafe is much alter'd in one refpeel:, and confequently in the other. For the Faculties at Abilities of Human Nature' being not only weaken 'd, but alfo in fome fore depravd by the Fall, hence it comes to pafs, that after the Fall the Law of Nature did or could not exaB any longer an entire and per fefH Obedience, as being altoge- ther above the Ability then remaining to Man to per- form. For it is a Primary and mofl evident Dictate of Reafon, that No one can be obligd to any thing that is altogether impojjible to be done by him. Moreover, Na- ture being changd, there mutt alfo of Neceflity be a Change in the Law of Nature , according to. the Apo- ftle's way of Arguing, Hebrr). 12. Whence it follows, that the Law of Nature, which related to Man in his State of Integrity, is Properly or in Reality different A 2. from 4 Of the Law 0/ Nature; Part I. from the Law of Nature, which relates now to Man in Chap. i. his Fain State; and therefore that the Law of Nature cant be fpoken of Both States Univocally or in the fame Senfe, but only equivocally or- in different Senfes. Wherefore for the moreEafily avoiding fome Miftakes, it will be convenient exprefly to diftmguifh the Law of Nature into the Law of perfeel or unfaln Nature, and into the Law of imperfetl or fain Nature. Ac- cording to which Diftm&ion Reafon plainly teaches, that, as the Law of perfect Nature did oblige Man in his State cf Ter feci ion to a per feci Obedience ; fo the Law of imperfetl Nature do's or can oblige Man in his imperfetl or fain State only to an imperfetl Obe- dience, or fuch as is not free from Natural Failings. Where by Natural Failings I underftand fuch as ne- cefDrily arife from that Deprav'd Temperament of the Human Body, which follow'd upon and was occafion'd by the Fir ft Tranfgreffion, or (which is the fame) arife or proceed from the Lois of that moft Exquifite Tem- perature, wherewith Adam was endu'd in his Creation; and which, had he not (inn'd, he might have preferv'd by Eating of the Tree of Life, defign'd by GOD to be granted to Him for that purpofe, had he continu'd in Obedience to GOD's Command, as to Not eating of the Tree of Knowledge of Good and Evil. Wherefore fince the Failings we are (peaking of, neceffarily pro- ceed from the Fery Nature of Fain Man, and confe- quently cant be laid Afide, unlefs Man could withal lay Afide his Fain Nature, hence it follows that to fay, that Man now in his Fain State is oblig'd by the Law % of Nature to a per feci or entire Obedience, is the fam^ in Effect as to fay, that Man is now oblig'd by the Law of Nature even to lay Afide his Nature. Which being evidently moft Abfurd or Dif*greeable to Right Rea- fon, it is therefore to be concluded, that the Obligation cf the Law of Nature to a per feci Obedience did long ago ceafe together with Man's State ofTcrfetlion ; but that the Law of Nature ftill do's, and will for ever continue to oblige to fuch an Obedience, as is anfwerable to the Abilities cf Fain Man. Somewhat more relating to Of the Lam of Nature. ^ to this Point, is taken notice in Chap. 6. §. 24,25-, 26". Part I. From what has been faid concerning the Degree of Chap. r. Obedience requir'd by the prefent Law of Nature, may v - EafiJy and Rightly be inferr'd, What is to be efteem'd ef £S l , d "a SL t a Sin in refpect to the faid Law. St John has defcrib'd gainft the />«/*»« Sin to be the Tranfgrejfion of the (or, a) Law. Whence La,v of Naiurc - as on one fide the lame Apoftle infers, that Whomever commits S'n, tranfgreffeth alfo the (or, a) Law : So by parity of Reafon it may be infer J d on the other fide, that Whofoever do's not tranfgrefs a Law, do's not Sin againB that Law. But No one tianfgrejfeth a Law, by not doing That which he is not obligd by the [aid Law to do. W T hence it follows, that as in Man s State of Perfection every Defect of perfect Obedience had in it the true Nature of a Sin, becaufe in that State the Law of Nature then perfect did oblige Man to a perfect: Obedience, as being pcjjible to be perforra'd by him: So in Man's prefent State of Imperfection, every De- fect of perfect Obedience has not in it the true Nature of Sin, becaufe in this State the Law of imperfect or lapfed Nature do's not oblige Man to a perfect Obe- dience, as being altogether impojfible for him to perform. Hence it follows, that the unavoidable Dcfe&s of per- fect Obedience or meerly Natural Infirmities, are wont Improperly to be call'd Sins of Infirmity, forafmuch as they are not Sins, either againlt the prefent Law of Na- ture as has been already fhewn, or againft the Evan- gelical Law as (hall be lhewn hereafter in Chap. 12. of the Second Part of this Treatife. However Certain it is, that even in Man 's prefent Fain State or State of imperfection, every Wilful Defect of Perfect Obedience, or which Man might now avoid if he would ufc due means, has in it the true Nature of Sin. Whence it is that St Taul plainly pronounces them Unexcufable, even among the Gentiles or fuch as had or have no other Law of GOD to guide themfclves by than the Law of Nature, that change the Glory of the incorruptible GOD into an Image made like to corruptible Man , and to Birds, and four-footed BeafiSy and creeping things : as. alfo Such as are filled with all Unrighteoujn^s, Form- '•'** cation^ 6 Of the Law of Nature. Part I. c ation, Wickednefs 3 Coveteoufnefs, Malicioufnefs ; full of Cbap. i. Envy, Murder ; &c. Rom. i. 23 — 32. VI - Having fliewn what is to be efteem'd a Sin againft and t pl»iflZmt S s tne Law of Nature, I fhall proceed next to confider, at the hft judg- What is the /steward or Tuntjhment which will be ai- fhaiT °then C be lotted at the day of Judgment, to fuch as fliall then be judg'd en iy £7 r/;* judg'd by the Law of Nature, mafmuch as neither the um of Nature. ^ aw Q £ ^ofes, nor y et t ^ Q G fp e ] j was ev er Known to them. And here in the firfi place it is well to be obferv'd and remember'd, that there is a vail Difference between thefe two Cafes, viz. Being judg'd by GOD JVorthy of the Tuntjhment of Eternal Death or Hell- torments , and being judg'd by G OD Unworthy of Eter- nal Life or the Joys and Blifs of Heaven. wkbebg/**'' To render a Man Such as t0 be J ud s' d b Y GOD onTy by the Law Worthy of Hell-torments, it is altogether requifite that »»? a » e 7 e be W 'fen- he ^ 10uld nave rea Hy Sinn'd } i. e. fhould not have per- tenced to Etemai form'd that Obedience, which he might have perform'd. Dtath or /M- Whence it follows, that No one that is to be judg'd at ferments •* .jo the Laft day only by the Law of Nature, wilJ then be Sentenced to Hell-torments, for any leffer Defect of perfect Obedience, which according to the prefcnt State of Fain Nature he could not avoid, and confequently did not Sm in not avoiding thereof, againft the prefent Law of Fain Nature. Whofoever being judg'd at the Laft day only by the Law of Nature, fhall then be Sen- tenced to Hell-torments, He will be lo Sentenced only for Sins properly fo call'd againft the Law of Nature, i.e. only for Crimes which he might have avoided, or becaufe he did not perform fuch an Obedience as he was /ible, and therefore bound by the Law of Nature to perform. That this is agreeable to Truth, not only Right Reafon teaches, but alio the Holy Scripture it fell confirms. For that Wrath of GOD, which is [aid (Rom. i. 1 8.) to be reveal' d from Heaven, denotes the Punifhment that fhall be inflicted at the laft Judgment, on fuch as fhall be condemn'd, either by the rcveal'd Law of GOD, or by the Law of Nature, as is apparent from v. 19. and all the remaining part of that Chapter, where it is evident that the Apoftle is fpeaking of the meer Of the Law of Nature. 1 7 tneer Gentiles , that had no Knowledge of the reveal'd Part I. Will of G O D. But now St Paul there aflerts, that the Chap. i. faid Wrath of GOD ihall be only againft all Ungodlt* nejs or Offence duly fo call'd againft GOD, and againft all (Jnrighteoufnefs or Offence duly fo call'd againft our Neighbour; and that not in every Man who has at any time been guilty of Ungodlinefs or Unrighteoufnefs, but only in fuch Men as hold the Truth in (Jnrighteouf- nefsy i. e. who Knowingly and Wilfully live in Ungod- linefs and Injuftice. Whence it appears that it is agree- able to Scripture as well as Reafon to aflert, that who* fbever fhall be judg'd by the Law of Nature, and con- demned to Hell-torments, fhall be fo condemn'd only for Sins properly fo call'd againft the Law of Nature, that is, for wilful and great Crimes. But then it is to be well obferv'd, that it do's by no means hence fol- low, that every Sinner properly fo call'd againft the Law of Nature, and who fhall be judg'd only by the Law of Nature, as Knowing no other, fhall certainly be condemn'd to Hell-torments for fuch his even moft heinous Sins. This is not pofitively to be Aflerted for two Reafons, viz. i ft . becaufe GOD has no where de- clar'd or made .known to us Such his Turpofe, or how he will pumjh Sinners only again fl the Law of Mature. 2 ] y. becaufe Such as enjoy no other than the Light of Natural Reafon have but a very obfeure Notion of the Life to come, and a more obfeure Notion of the double State thereof. By which means they are deprivd in a Very great degree of that Force which the Motive of a Future Life has, or in it fclf ought to have, on Such as enjoy the much greater Light of the Gofpel. For which Reafons This only can be laid down for a Cer- tainty, viz. that Whoever Sins only againft the Law of Nature, he thereby becomes liable to fuch Punifh- ment, as the Wifdom,Juftice and Equity of GOD fhall fee fit to inflicT; upon him, who will Certainly make due Allowances for the Obfeure Notion^ that Such as are guided only by the Law of Nature, muft have of a Future Life ; and confequently for the Weak In- fluence it muft have over them. And this is no other \ than S Of the Law of Nature. Part I. than what is confirm'd by our Saviour himfelf, Matth. Chap. i. ii. 2z. It JhaH be more tolerable for Tyre and Si don at the day of Judgment, than for you, viz. the Inhabitants of Chorazm and Betbjaida, among whom Chrift had preach'd and done Miracles. So v. 24. It Jhall be more tolerable ( even ) for the Land of Sodom in the day of Judgment, than for thee, i.e. the Inhabitants of Caper- tiaum, for the fame Reafon aforemention'd. So like- wife Luke 12. 47,48. That Servant which knew his Lord's Will, viz. Clearly, being Revealed by the Law or Mofes, or more Clearly by the Gofpel, and prepared not himfelf, neither did according to his Will , Jhall be beaten with many Stripes. But he that knew not, viz. fo Clearly his Mailer's Will, but only obfcurely and fo far as the Light of Nature could fliew it him, and did commit things Worthy of Stripes, Jhall be beaten with Few Stripes. For to wbotnfoever MUCH is GIVEN, of him /hall be MUCH RE$JJIR"D; Whereby is imply'd on ihe Contrary, that to whom LITTLE is GIVEN, of him fhall be LITTLE REQUIR'D. So that what our Saviour here fays plainly refers to the Jujl DiJlincJion that fhali be made by GOD at the day of Judgment, between Such as have had only the Light of Nature, and fuch as have had the Light of the Gofpel or Law of Mofes to guide them, what undent But altho' it be requifite on the one hand, that a Man to mai?e a Man fhould have truly Stnnd, i.e. not have perform'd fuch J'/T./^anJconl Obedience as he was Able to have perform'd if he iequentiy that No would, in order to render him Such an One as GOD 'I'/of u by'vtr- wl 'l judge Worthy of Eternal Death or Hell-torments : tue of the Law of yet on the other hand, in order to render a Man Un- worthy of Eternal Lfe or the Blijs of Heaven, it is E- nough that he has not, nor can perform an Entire Obe- dience, nor live without Failings, be they never fojmall. For the moft perfect Obedience do's or can by no means deferve Eternal Life as its adequate Reward; Eternal Life being fo tranfcendent a Reward, as far and beyond ail Companion or Imagination to exceed or excel the Merit or Worth of the moft perfecl: Obedience of any Creature. Whence it is truly ftyl'd by St Paul, Rom. 621* Of the Law of Nature* 9 6". 13. the Gift (or rather as the Greek words imports Part L the meer Free or Gracious Gift) of GOD; it being So, Chap. 1, not only in refpeft to Fain Man or the imperfect Obe- dience he is now at belt but able to perform ; but alio in refpeft to Adam in his Intregnty, or had he never finn'd, but liv'd in the raoft entire or perfect Obedience. Wherefore {ince GOD may, without Injujltce or rather even in Juflice, refufe Eternal Life to the moft perfeSi Obedience; He may much more refufe the fame to the leaji imperfeSi Obedience, without any Injujlice, ox even tnju&ice. And therefore no one that is to be judg'd only by the Law of Nature, can by Virtue of that Law have any claim to Eternal Life. However fince the Appftle of the Gentiles has given \ ix. us fufhcient Grounds to believe, that feveral among the^JS J^JS Gentiles do (or have done) by Nature the things contain 'd »f Nature, fail be in the Law, Rom. 2. 14. or do keep the Righteoujnejs ff^%7^ml the Law, as it is exprefs'd v. 16. nay do even fulfil the 'be fo rewarded Law, as it is exprefs'd v. 27. that is, do or have from 2j^2if m * * their Hearts abhorr'd and abftain'd from any Breach of or Sin againft the Moral Law, fo far forth as it has been Known to them by the Natural Light of Re a f on; and fo have Sincerely and to their Power liv'd in Piety to- ward GOD, andjuftice toward their Neighbour; and (ince it is acknowledg'd by all the more Judicious both of Jews and Chriftians, that as many of the Gentiles as have or (hall be thus truly Tious, fhall therefore be ac- cepted by GOZ> unto Salvation: It is hence to be con- cluded, that fuch Pious Gentiles fhall be thus accepted by GOD unto Salvation, not by Kirtue of the Law of Nature, or for any Merit of their Own on account of that Imperfect Obedience, which is all they are Able to perform, but by or thro' the Grace of the Go/pel, i. e. by Virtue of that Covenant, which preiently after the Fall GOD was gracioufly pleas'd to make with All Ivlankind, and which was afterwards confirm'd and ra- tify 'd by the Blood of C HR 1 ST. For it is well to be obferv'd, that when St Saul fays the Gentiles, i. e. fome of the Gentiles, do by Nature the things contain d in the Law, the word Nature is to be there under flood B of io Of the Law of Nature. Part I. of the Light, not of the Strength of Nature. For no Chap. i. one ever did the things contain'd in the Law by. the weer Strength of Nature. But whofoever has perform'd the Same, has perform'd it by the Guidance and Afc fi fiance of the Holy Spirit. For it is not reafonably to be doubted, but All the truly Pious among the Gen- tiles, who did or do the things contain d in the Law, were and are guided and ajji/ied by the Spirit of GOD, as being under the Grace, tho' not under the Light of the Gofpel ; and as being alfo indu'd with an impli- cit, tho' not explicit Faith ; that is, as being Ready to have embraced Chnft with Faith, had the Gofpel been preach'd to them. So that without doubt, according to the T>tvine Equity •, they (hall be reckon'd among Thofe who are of Faith, and fo will have a Right to Eternal Life, namely by the Grace of the Gofpel, or by Virtue of that Covenant, which prefently after the Fall God made v: nh. Adam, the Common Father of the Gentiles as well as of the Jews and Chriflians. And thus much for the Law of Nature, in refpecl ofThofe who {hall be judgd Only thereby. TheLawofNa- It remains to fay fomewhat in the laft place con- jure is n»r*w^ cern j n g ine L a xv of Nature, in refpedt ofThofe who ded'herew." * " withal enjoy the Light of Revelation. For it is to be obferv'd, that the Obligation of the Law of Nature can never be abobfh'd; but that Such as enjoy the Light of Revelation, are by that means more jlriSily Bound to the Obfervance of the Law of Nature. As to the Firff, that the Obligation of the Law of Nature can never ceafe or be abolijh'd is evident from hence, that the Ob- ligation of any ReveaTd Law dos'neceffari/y depend on the Obligation of the Law of Nature, particularly on that Natural Dictate or Precept, that IVe ought in All things to obey God. For infbnce, I am perfwaded and verily believe, that I am oblig'd to believe and obey the Gofpel, becaufe that in the firfi: place Reafon teaches me, that I ought to believe and obey the Word of God; and in the fecond place, Reafon having duly weigh 'd all the Arguments to that purpofe, and being duly con- vinced thereby, teaches me moreover that the Gofpel is the Of the Law of 'Nature. n the Word of God. Wherefore fince the Obligation of Parti, any Reveal'd Law do's neceffarily depend or is founded Chap. i. on the Obligation of the Law of Nature; it follows, that the Obligation of the Law of Nature ceafing or be- ing taken away, together with it mufl ceafe or be took away the Obligation of any Reveal'd Law. And there- fore it is altogether to be granted, that the Obligation of the Law of Nature can never ceafe or be taken away, but that it do's really and actually remain, even Jince the Revelation of the Law ofMofes and of iheGofpel. As to the latter part of the Obfervation niention'd „ r XI * . .„ in the toregoing Paragraph, viz. that Men by enjoying ij bound to ot>- the additional Ltght of Revelation are more fir iff Ij bound ' f * Tve &eL*w of to obferve the Precepts of the Law of Nature, it ap- iiev?uth>«»*«■ and therefore can't be properly and ftriclly due to any Gr * ce t0 make a •xa l s> t- 1 - r» r ■ 1 r j t-* j Covenant votth mm Merits or any Creature : for this Realon it pleafed God in his state of m- of his meer Grace or free Favour, to enter into Covenant "grity. with Man for Eternal Life, that fo What Man could never of Right deferve by the Law of Nature, tho' ob- ferv'd with the moft abfolute or entire Obedience, that he might become Worthy of by means of the Cove- nant then Gracioufly made with Him, if not broken by him. The Nature or Tenour of this Covenant is Rightly TheT "J' rofthe to be efteem'd This, viz. that Man fhould thereby be laid covenant. bound, with all the Strength or Abilities of Human Na- ture, confider'd as both TerfecJ then in its Own Kind, and i4 Of the Covenant before the Fall. Part I. and moreover endued with the Grace of Supernatural Chap. 2. Affiftance of the Holy Spirit, to perform a Perfect and Entire Obedience to the Will of God however made known to him, and more particularly to the Command of Not eating of the Fruit of the Tree of Knowledge of Good and Evil> with the Tromije of Eternal Life if he kept the faid Covenant, but with the Threat of certain T>eath if he did not keep it. The faTd cove- F° r the Better underttanding of this Covenant, it is naru further £*- requifite to take further Notice of, and more fully to fatn ' explain fome Particulars, only Briefly mention'd in the foregoing Defcnption or Account of the faid Cove- nant. Wherefore The u»o/Na- lli It ' s l0 he obferv'd, that the Law oFNature was ture was m the not abolijh'd by this Covenant being made, but ftill re- ttgrlty ^auef main 'd the Chtef Rule of Life, there being no other Law Rule of Life. given whereby Man was to order his Life. There was added a pofitive Command, i. e. a Command which was not founded in the Nature of things, and fo could not be difcoverd by the Natural Light of Re a f on, but was pofited or ordain'd of God's Arbitrary but Jufl Will and Power. Namely fuch was the Command, Not to eat of the Fruit of the Tree of Knowledge of Good and Evil. Befides which there are, I think, plainly enough recorded in Gen. 2. two other pofitive or ex- prefs Commands given of God before the Fall, viz. That of a Mans leaving his Father and Mother, and cleaving to his IVife, Gen. 2. 24. and That of God's blejfin^ the Seventh day, and ' fanclifymg it, Gen. 2.3. For by God's Jan&ifywg the Seventh day, can in Reafon be under- ftood Only his Appointing or exprefly Commanding the Seventh day to be fandlify'd or kept Holy. And the Command of a Man's cleaving to his Wife is exprefly afcrib'd to God himfelf by our Saviour, Mu/th. 19. 4,$". He which made them at the Beginning, 1. e. God, made them Male and Female : And (N. B.) J aid, For this caufe jldatt a Man leave Father fee. See more of this in the Note ( and keeping Holy the Seventh day. gty. It is well to be obierv'd, that the "Death where- d^J 11 '^^ with God chreaten'd Man as his Punifhment, if he broke was the p«*^- the Covenant, is not in reafon to be underftood of E- ™' nt / or c b I^ k " ' ing the farftCo- ternalDeath any further, than as by Eternal Death may venant, in what be fignify'd only the Eternal Separation of the ^^ikdiw' ** from the Body, and alfo the Eternal Exclufion of the Soul from God or Heavenly Blifs. That God might Juftly, and that Only for the Sin of Adam, exclude not only him, but alfo all his Poftenty, from the Joys of Heaven, and alfo might have put them under the Ne- ceflity of Dying without any Hopes of Ever Riling again, is clearly evident from this Confideration : viz. That God without any Injuftice might at FirB have created Man, not only with Defign that he fhould ne- ver partake of the Joys of Heaven, but alfo that he fhould undergo "Death. Now it is mod Evident, that What God might Juftly have done Abjolutelj or Uncon- ditionally, x6 Of the Covenant before the FaS, Part I. ditionnlly, the Same he might Juftly do Conditionally t Chap. 2. or with refpedt to the Sin of Adam in eating the For- I bidden Fruit. Whence it molt evidently follows, that God might mo ft juftly, and that Only for the fore faid Sin of Adam, exclude All his 'Pojlertty as well as Adam himfclf from the Joys of Heaven, and alio might De- cree them as well as him to undergo Bodily Death. But the Cafe is quite different in refpecl of Eternal foeatby as thereby is meant, not only the Separation of the Soul from the Body, but alfo the Eternal Torments of Hell. For that God (hould decree, that for the foreiaid Sin of Adam alone , All his Polterity illould become liable to the Everlafting Torments of Hell, is altogether dif agreeable both to Reafon and Scripture, and What therefore may well be pronounced altogether Incon- tinent with the Divine Juftice as well as Goodnefs. vm - 4 ly - That the Covenant I am fpeaking of, was more ex^lflj plJmif/d inan a tfieit or implicit Covenant of Eternal Life, i.e. that as a Reward ofGod did exprejly promife the Joys and Glory of Heaven £w«fnt\\noft t0 Adam, as a Reward of his Keeping the faid Cove- probabiy to be nant, tho' the Holy Scripture do's not plainly alien it, yet there are feveral weighty Arguments which induce us to Believe it. For fuch a Promife was the greatefi Incitement that could be given for punctually keeping the faid Covenant; and it can't be reafonably fuppos'd, that the Exceeding great Love, which God had for Man in his Integrity, would permit him to let That be Un- known to Adam, the T)efire of which, when Known, would be the greatefi Motive to induce Adam punctu- ally to obferve the laid Covenant, and fo to attain that End, to which God created and defignd him. Befides Reaibn teaches us, that the Conditions of any Covenant ought to be clear and exprejs, fo as /tightly and Fully to be understood by both Parties Covenanting. Where- fore, unlefs God did clear ly and exprejly promife Eternal Life to Adam before the Fall, there was no Covenant of Eternal Life before the Fall, which is contrary to the Judgment and Doctrin of the Catholick Church, fijft'ft * ly " Further yet, it was by Virtue of the Covenant vt™e *ldi>td*™ before the Fall, that Adam and Eve being already made in Of the Covenant before the Fall. 17 in the Integrity or Perfection of Human Nature, were Part I. moreover endued with the Divine Spirit ; whereby as Chap. 2. by a Principle of the Divine Nature, their Natural Fa- the Grace <,/ the culties, otherwife altogether Unfufficient to fuch a pur- H^ty*"*.inor- pofe, were raisdup to the Ability of attaining that Hea- te7ni°Life! in venly Bliis, which God had defign'd for and promis'd to them, and whereof the Blifs of the Earthly Paradife is defervedly thought to have been as it were a Type or Reprefentation. But now to what end fhould our Firfl Parents have been endu'd with the Divine Spirit^ unlefs they had been ajfurd by a Tromife expre/ly made them by God, that they fhould attain Heavenly Blifs, if fo be they would but make due Ufe of the Afpjlance of the Divine Spirit, to raife themfelves up to the At- tainment of the faid Heavenly Blifs? x. 6 l y. It is worth obferving, that the Covenant I am The covenant fpeaking of, may very fitly be calfd the Firjl Covenant J£ w Ri th £ tl Fa b e of Grace: The Firft, becaufe it was Before any other called the ft>« Divine Covenant : A Covenant of Grace, becaufe it yfas avmMt 'f Grai '' made with Man out of the meer Grace or Favour of God; and by Virtue of this Alone, God did aftually vouchfafe Adam and Eve before the Fall the Grace or Supernatural Aid of his Holy Spirit here on Earth, and did purpofe to vouchfafe them Eternal Life and Glory in Heaven. This Covenant is wont to be call'd by fome Writers The Covenant of Works, to diftinguifh it from the Gofpel ; but fuch a Name or Diftinciion is very improper, and apt to give Perfbns a wrong No- tion of this and the Gofpel-Covenant ; or at leaft of the true Difference between them, as will be fhevvn in Cha- pter 4. §. 4, 5", &c. Laftly it is to be obferv'd, and that in the moft fpe- m. cial manner, forafrauch as the contrary Opinion is that n mtquite«3£ Fundamental or Firft Mi/lake, from which arife many and made void, by Others, and that not of fmall Concern. It is there- thc firft Sin> fore to be well obferv'd, that the Firfl Covenant made with Adam in his State oflntegrity, by his Sin in eat- ing the Forbidden Fruit, became altogether Null and Void, not only in refpect to Himfelf, but alio to all bis Toffenty, fo that now all the Children of Adam, C conli- *8 Of the Covenant before the Fall. Part I. confider'd only as Such, are Children ofZ>eath, i. e. arc Chap. 2. wholly excluded from all Promife of Eternal Life, and are fubjecled to the neceflity of Dying without any Hope of a Refurredtion. This is no other Dodtrin than what is plainly taught in feverai Places of the New Te- ftament, efpecially in Chap. ^. to the Romans. Hence it was the Receiv'd Doclnn of the Catholick Church, as well Before as After Tecagms; and whoever -taught the Contrary, was efteem'd an Heretkh* This is fufficient to my Purpofe to have fpoken of ihefrff Covenant of Grace. I proceed next to fpeak of ihejecond Covenant of Grace or the Gofpel. CHAP. III. Of the Second Covenant of Grace or Eternal Life, •which God made with Man prefently after the FaU, and is wont to be peculiarly call'd the Gofpel. The m cove- nP^^' ^ an ^ ^ F"ft Sin had forfeited God's fpe- rian^ing nuii'd JL cial Grace and Favour, yet God had not there- by the firlt sin > by forfeited his Right of Dominion over Man. Where- tureremain'd^. fore as the Law of Nature was before any Divine Cb- io»t obligatory to w « w /, fo the Firft. Covenant ceafing or being made Ei Null and Void by the firft Sin, the Law of Nature Alone remain'd Obligatory to Man. And thereby Man now Fain was oblig'd ( not to an * Entire Obedience, as in his State of Integrity, this being now become Im- pcfiible for him to perform, but) to fuch an Obedience, as was really fm table to the Abilities J? ill left him, and which therefore might be perform'd by the bare Abi- ii. lities of Fain Nature. Mao bj hh Fait YVhereas then Man, by the moll perfect Obedience was quite exchtd- .,._, m r rt ■ it l r n ■ n ed from *ii Pro- m his State or Perfection, could properly or or ltrict Life ™d wlTed R'g nt never *w*t Eternal Life or Heaven according to the Ncceffity „f to the Law of Nature, as has been afore obierv'd Cha- Djhg without a- pter j c g anc j c na p. 2 . 2. It hence follows that much ny Hope of Ever r 7 r Rijing agti/i. * See this further prov'd Chap 6. *' £><-- him tnChriflJefus unto Good Works, and fo to Eternal"'' Life, as a Gracious Reward of his Good Works or Ho- ly Life, i.e. did enter into a New Covenant of Eternal Life with Man, thro' the Mediation and Redemption ofour Lord Jefus Chrift. Indeed St P<*«/exprefly affirms that Adam was the In w ^- f Type or Figure of him that was to come, i.e. Chrift,. Mam is oii'd a Rom. 7. 14.. who therefore by the fame Apoftle is et-^P" rfcws - prefly ftyl'd the laH Adam, 1 Cor. 17. 45-. Now in what refpecl Adam was ihus a Type of Chrift, may be gather 'd from other Pafiages in the Writings of the fame Apoftle. For in 1 Cor. ly. 22. are thefe Words, As in Adam All dy, evenfo in Chrtjijhall All be made alive, i.e. As according to the Firft Covenant, for the Sin of Adam only, both he and all his Pofteruy were put under a Neceflity of Dying; So according to the Second Covenant, for the Righteoufnefs of Chrifl onlfj both Chrift himfelf has been already freed, and all Man- kind fnall be freed, from the perpetual Dominion cf Death by means of the Refurrection. Further we read C 2 thus 20 Of the Covenant made prefently after the Fall. Part I. thus Rom. $. 1 8, 1 9. As by the Offence of 'One ', Judgment Chap. J. caw? «/>o« /*# Men to Condemnation ; £"w« fo by the Rigbteoufnefs of One, the Free-gift came upon All Men unto Jujiification of Life. For as by One Mans *Di [obe- dience. Many were made Sinners ; fo by the Obedience o/One,Jhall Many be made Righteous, that is, as accord- ing to the Firft Covenant, for One or the Alone Sin of Adam, ^Mankind were by the Divine Judgment con- demn'd to Death ; fo according to the Second Cove- nant, for the Alone Righteoufnefs ofChri/l, namely his Obedience even unto the Death of the Crofs, (hail All Mankind of the meer Grace or Favour of God be fo far juftify'd, as that they {hall not only be freed from the perpetual Dominion of Death, but alfb become Anew capable of enjoying that Free-gift of God, Eter- nal Life. For as according to the Firfl: Covenant, for the Difobedience of Adam Alone, Many, i.e. All his Pofterity, but Enoch, Elias, (and fome Few others, if there be Any others) were made Sinners, i.e. altho' by the Sin of Adam, they did not really and properly Sin themlelves, yet they were dealt with as Sinners, fo far as to be fubjecled to Death; fo according to the Second Covenant, for the Obedience ofChrift Alone, Many, namely All the truly Faithfull, (i. e. who not only believe the Gofpel, but alfo fincerely and with all their (trength perform the Conditions therein required) Jhall be made Righteous, 1. e. altho' by the Righteouf- nefs of Chrifl they themfelves do not become really, properly, and fir icily or perfectly, and abfolutely Righteous, yet they lhall in the Laft Judgment be dealt with as if the) were abfolutely or in all refpeSis Righteous and fo lhall be admitted into the Kingdom or Joys of v Heaven. The s/cond Co- From the forecited Paflages of St Taul it is Very venant of G«« c lcar, wherein confifts the Analogy or Likcnefs be- fitUy remedy d ^ill * P^ . tke Eviu denv'd tween Adam as the Type, and Christ as the Anti-type. from^?», jngy t h e v;a y a jf j t ma y beobferv'd, What Accuracy 7o ? cTme°, but 6 not St Taul ufes in the Choice of his Words, that to the in reipea of this ^ na l oy f the Things might alfo anfwer the Antithejis prefent Life , and c ,1 ttJ ? t? u l 1 - l r^ Uyf, vf the fVords. From the whole it may be eauly ga- 1 ther'd, Of the Covenant made pre fently after the Fall. 21 ther'd, that Mankind fuffer'd no "Damage as to the Life Part I. to Come by the fir H Adam, which is Not repair'd or Chap. \ fully made Good by the fecond Adam : I fay, in refpecl to the Life to Come, becaufe it is not to be deny'd, that it has feem'd Good to the Divine Wifdom, that the Se- cond Covenant fhould not afford Remedy for all the Evils brought on us by Adam, in refpect either of the Temporal or Spiritual State of this pre/ent Life. Whence it is, that in refpecl of the Temporal State of this prefent Life, Good Men as well as Bad are equally liable to Pain, Sicknefs, and even Death it felf; and in refpecl of the Spiritual State of this Life, that the Beft of Men are not freed from thofe Natural Defects, which are Commonly, but not properly, (as has been (hewn Chap. 1. §. j.) call'd Sins of Infirmity. It may well be thought, that the Wifdom of God was willing, that thefe Ails whether Corporal or Spiritual lhould in fome meafure remain even in the Beft of Men, as long as they are here on Earth, that they might ferve as Brands fet on Human Nature, and perpetual Monu- ments of the Firft Sin, whereby Man might be admo- nifh'd to be Always mindful of that Original State of Integrity, from which he fell ; and fo might behave himfelf more Humbly, and more Earneltly defire that mofl perfecl Holinefs as well as Happtnefs, which is re- ierv'd for him in Heaven, as a Reward of his perform- ing the Conditions requir'd by the New or Second Co- venant. As to the State of the Life to come, not only All the Evils brought by Adam on his Pollerity in re- fpect thereof were Fully remedy d or remov'd by the Second Covenant in Chrift ; but alfo (as St "Paul ex- prefly aliens Rom. 5-. ij.) MUCH MORE the Grace of God, and the Gift by Grace, which is by one Man Je- fus Chrift, has abounded unto Many, as fhall be {hewn in the End of the next Chapter, wherein I fhall pro- ceed to fpeak next of the true "Difference between the two Covenants of Eternal Life. CHAP. 2.1 Of the true Difference between the Part I. \ CHAP. IV. Of the true Difference between the two Covenants of Eternal Life, or between the Firft Covenant of Grace, and the Second calld the Gofpel. i. The introduction. T N treating on this Subjecl, I fhall begin with fnch X things, as the two Covenants of Eternal Life are commonly thought to differ in, but really do not differ. Wherefore, ti e co n J " Since tne Covenant before the Fall, as well as That before the Fail, as niade prefently after the Fall, was a Covenant of Eter- weiiasThatpre-^//^. an( j fince Eternal Life is fo tranfcendent a Fall/ was "i Co- Reward, that it infinitely exceeds the Merits of the moft venant of Eternal perfect Obedience that can be perform'd by any Crea- vtnmof Grlcel " ture, and therefore cant properly or of ftricl Right be due to the molt perfect Obedience, and confequently may truly be call'd the Free-gift of God to Man, in re- fpecT: of his State of Integrity as well as of his Fain State : hence it follows, that the Firft as well as Second Covenant of Eternal Life may properly and deferved- ly be call'd a Covenant of Graces and that in this refpecl the one differs not from the other, but as to the dif- ferent 'Degree of Grace, or fo far forth as the Second Covenant is more Gracious, or has more of Grace or Fa- vour in it, than the Firft, as (hall be further taken no- tice of as we go on. Both covenants 2 ' ^ s accor ding t0 tfte Fi f ft Covenant of Grace, Man agree, in that was bound with ail the Strength or Abilities of his Na- mmT^uiZT tlire then Per f e( ^> an ^ withal affifted with the Divine Both, as i'c*ndi- Aid of the Holy Spirit, to perform Good WORKS, as tern a i°Life ain E " l ^ e Condition without which was Not to be obtained E- ternal Life in the State of Integrity : So in like man- ner according to the Second Covenant of Grace, Man is bound with all the Strength of his Fain Nature, but affifted with the Divine Aid of the Holy Spirit, to per- form Good WORKS, as the Condition without which is Not to be obtain'd Eternal Life, even in this his Fain State. Hence Two Covenants of Eternal Life* 23 Hence it appears that Thofe fpeak Improperly and Part I. Unwearily, who diftinguilh the Covenant before the Chap. 4. Fall from That made prefently after the Fall, by cal- iv. ling the Former The Covenant of Works, and the Latter Hence the cove- _,,» __ _, . ' » r ,, nant^/iretheFall The Covenant of Grace, rot it appears from what has is improperly caird been faid, that Really and in an Analogous or like man- ^ oi y^J'7* ner, Each Covenant is a Covenant of Works as well as dtftinguijh'h from (jrarc. Each is to be efteem'd a Covenant of Grace, l ^ «">" c<>ve- becaufe in Each is promis'd on God's part Eternal Life,^™ c which is the Free-gift of God. And Each is to be elteem'd a Covenant of Works, becaufe in Each are re- quir'd to be perform'd on Mans part Good Works, as the Condition without which is not to be obtain'd the promifed Reward of Eternal Life. v Now this Improper Way of Speaking or Diftinclion uhence arofe this juft afore mention d, feems to have taken its Rife from ^ r n 0/ "y k Diftin " a Wrong Underftanding of two Particulars, viz. the Works which St Paul all along excludes from Juftifica- tion, and the Law of Works mention'd by him, Rom. 3.27. For vi By the Works which St Paul excludes from Juftifi- f \tH, from « cation, thofe Writers, who call the Covenant before the "*»»i underft*ni- Fall, the Covenant otWor£s, underftand Works of -^ which stp^/ex- Sorts, even Such as are perform'd by the Grace of the dudes from J«- Gofpel itfelf and fo by the Supernatural Aid of the ftlficauon ' Holy Spirit. For they fuppofe Fain Man to be juftify'd by Faith Alone, i.e. as Jeparated from Works, or at leafl as confiderd precijively (as the School-men fpeak) from Works; and they feem to make the Difference of the two Covenants I am fpeaking of, to confift in This : viz. that according to the Covenant made in the State oft. Integrity, Man was to be juftify'd by Works Alone, or feparably from Faith: whereas on the contrary now in his Fain State, Man is to be juftify'd by Faith Alone % i. e. at leaft confiderd precijively from Works ; which, to fpeak more Plainly and Fully, is this, that in Jujli- fication now under the Fain State of Man Faith Alone is confider'd, and Not Works. But Both Parts of the foremention'd Opinion are Difagreeable to Truth. For As 24 Of the true Difference between the Part I. As to the Firft Part of this Opinion, viz. that Man Chap. 4. in his State of Integrity was to be juftify'd by Works vii. Alone, or feparately from Faith , This may Well be tSEa r fr pa wI efteem(i dire< % Contrary to what St Taul fays, Hebr. fidfe , forifmuch 1 1 6. Without Faith it is impojjible to pleafe him : for "/rLTufttf- he ***** comes t0 GoJ > mu & beileve tkat he is, and that «t?on in Man's he is a Rewarder of them that diligent I) feekjbim. Now suteoih,te i r l t y .Q ommon Reafon will teach, that this holds True in refped of Man in his Unlaps'd as well as Laps' d State ; and therefore that Faith was altogether Neceffary to the Jujlification of Man, even in his (Jnlaps'dSute as well as now in his Laps'd. Befides Eternal Life being the Free-gift of God, and fo to be given by him on What Conditions he pleas'd ; hence it follows, that tho' Man by the bare Light of Natural Reafon might difcover, that there is a God, and that he is a Rewarder of them that diligently feek him: yet the bare Light of Natural Reafon was Not fufricient to enable Man of Himjelf to difcover, that God would give Eternal Life as a Reward to fuch as fhould diligently feek him ; much lefs fVhat were the Conditions on which God would give Eternal Life. This was to be Known only by Re- velation, or by God's acquainting Man, that he was Gracioujfly pleas'd to give him Eternal Life on fuch and fuch Conditions. So that befides the AcJs of Faith , whereby Man believes there is a God 3 and that he is a Rewarder of them that diligently feek him ; there were other Acls of Faith requilite to Man even in his State of Integrity, in order to his Justification or at- taining Eternal Life, viz. that he fhould believe that God was Truth or could not Ly, and confequently that he would make Good his Tromife of giving Eternal Life to fuch as perform d the Conditions requir'd by him to that End. The/5" '»« be- ^ nc * l ^ s ^y the wa y is the Remarkable Difference tween the Right*, between the Righteoufnefs of Nature, and the Righteouf- lndL^huZ e r- ne f s °f Faltk - Tht Right eoufnefs of Nature is That, vefsoiFaftb. which One can perform being taught of himfelfOn]y t without any Means of Revelation to tnjlrucl him fVhat he is to do; as alfo without any Supernatural Ajjiftance or Two Covenants of Eternal Life, 2? or Grace of the Holy Spirit to Enable him to 7)o the Part I. fame', fo that the whole Traife of iiich a Righteoufnefs Chap. 4. ( if it deferves any Praife ) redounds to Man himfelf However it is certain, that by the Righteoufnefs of Na- ture as being Pery imperfeff, No one can merit or la) claim to Eternal Life as 2)ue to him. For which Rea- ion St Paul excludes the Righteoufnefs of Nature from juslifying the f^ery Heathen, as oft as he fpeaks of the Gentiles confider'd as without the Grace of theGofpel, or only in their State of Fain Nature. The Righteouf- nefs of Faith is That, which a Man is excited to per- form by fome Gracious Call of God, or Revelation made to him, and which he is enabled to perform by the Su- pernatural Ajfi&ance of the Holy Spirit, fo that This lort of Righteoufnefs is primarily and chiefly to be re- fer'd to God as the Author of it. Such is the Righteou£ nefs of Faith or of the Gofpel ; and fuch alio would have been the Righteoufnefs of ddam himfelf, if fo be he had continued in his State of Integrity. For it was by Faith that A&am embraced the Revelation and Tro- rmje of Eternal Life, which God of his meer Grace or Favour made to him before his Fall, and which Reve- lation and Promife were in themfelves fufficient to have moil ftrongly excited him to a firm Obedience, and not to have finn'd by Eating of the Forbidden Fruit. Having fhewn that according to the Covenant before The ^ nd Parc the Fall, Man in his Unlapfed State was to have been of che/?r# Error juftify'd, not by Works alone or without Faith, but that ^T'morSiv alfo Faith was Then altogether necejfary to Man's Sal- prov'd fo. vation : I fhould next proceed to fhew that the other part of the abovemention'd Opinion is likewife Falfe, viz. that according to the Go/pel Covenant Fain Man is to be juftify'd by Faith alone, or confider'd at [cziipre- cifively from Works. But This will more properly be done in the Second Part of this Work, where Faith and Works, as Terms or Conditions requir'd by the Gofpel to Salvation, will Profefledly and Fully be treated o£ in Chap. 7 th and 8 th . D Having The 26 Of the true Difference between the Parti. Having hitherto fpoken of the Impropriety of the Chap. 4. Diftinclion made ufe of by Thofe, who call the Cove- x. nant before the Fall, the Covenant of Works, fo far forth rhe Second Er- as j t [00 k its Rife from a wrong Underltanding of the a°V^y n unde^ Works, which St Paul excludes fromjuftification: I go ftanding of the n here to fpeak next of the faid Improper Dijlin&ion, vtd Faife*' ?T °' f° ^ ar fiWth as it took its Rife from a wrong Under- Handing of the Law 0/ Works mention'd by St Taul, Rom. 3. 27. where are thefe Words: Where then is Boafling* It is excluded. By what Law? Of Works*. jYo, but by the Law of Faith. By the Law of Works here mention'd the forefaid Divines or Writers under- ftand a Covenant of Works, i. e. according to their No- tion, a certain Original Law, which was given to our Firft Parents in their State of Integrity, and which re- quir'd of them the raoft perfect and abfolute Virtue , or Conformity to the Eternal Law, which by the Ut- moft Power of Human Nature in its Integrity, and af- filed with Supernatural Gifts could be perform'd by them, with the Promife of Immortality, if they did per- form fuch a perfed Obedience; and with the Threat of Eternal Death, if they did even in the leaft Degree fall fhort of fuch an Obedience. Thefe Divines further iuppofe that this Law holds Obligatory even now after the Fall, and will fo do to the very End of the World, and confequentty that it do's ftill oblige all Adams Poiieruy, till they are releas'd from the Bond of its Obligation by Faith in Jefus Chrift our Redeemer. Now that this their Notion concerning a Covenant of Works or Original Law is contrary both to right Rea- fon and the Holy Scripture, is fufficiently evident from What I have already faid Chap. 1, and 2. For it has been there obferv'd, that before the Fall Man had no other Law to obey, than the Law of Nature with the Addition of fome Few, at mod but three pofitive Com- mands. It has been there obferv'd, that the Threat of jDeatb, and confequently the Promife of Eternal Life, had a peculiar Regard to the Command of Not eating the Forbidden Fruit \ not to Ever) or any fmall Defetl of Entire Obedience in other refpedts, as far as appears from Two Covenants of Eternal Life, 2 7 from Scripture. Laftly it has been there obferv'd, that Part I. altho'Man in his State ofTerfeclion was oblig'd to a Chap. 4. perfect Obedience , as practicable by him; yet by the Fall the Firjl Covenant being broke and Co made alto- gether Koid, and Man's Nature being IVeakerid and Depravd, hereupon Man's Obligation to perfect Obe- dience ceas'd as being impracticable by him, and ac- cordingly Man after the Fall Never was under any law, which requir'd of him abfolutely perfetl Obe- dience under the Peril of Damnation, as the forefaid Divines falfciy fuppofe. Indeed their Opinion is fb ab- furd, that one Part of it utterly dejiroys the other. For the Alfertors thereof Own, that according to their own fupposd Covenant of Works , All Mankind by the firlt Sin of Adam were utterly excluded from all Tromife of an Immortal Life', and yet by aliening that Mankind is ft ill under the f aid Covenant, they do in effect necef- fanly Allen that Mankind is flitt under the Tromife of Immortal Life to be attain d on fome Condition. But to be altogether excluded from all Tromife of Immortal Life, and to be under a Covenant ox Tromife of Immor- tal Life attainable on fome Condition, are two Propo- fitions quite Contradictory One to the Other, which therefore can't at the fame time be affirm'd of the fame Man. 3. Having thus confider'd thofe Particulars, where- Tlie X c; venan in the two Covenants of Eternal Life do rea Uy Agree, before the Fail dif- tho' they are wrongly imagin'd by Some Not to asree. fers , fro ™i h f* e " T J U C n ■ 1 1 * U ..' condor GtJpelCo- I proceed now to thole Particulars, wherein they reauj venam, inasmuch do Difagree. The firlt Difference of thefe two Cove- as < he F "f was ■» o , 1- 1 1 P ;>n^ , maoe without a nants conliits in this, that the birlt Covenant was mmt Mediator or Re- by God with Man, without any Mediator or Redeemer: deem ' r > which XCM 1 1 n 1 y-i y l • / necejjary or reqm- whereas the Second Covenant was made, not without f, te to the other or /&? intervening Mediation and Redemption of our Iord Go SP clCwei ^ ai - Jefus Chrifl. The Rcafon whereof is this : Tho' Man in his State of Integrity could do Nothings which could oi'Z)ebt or meerjuflice render him worthy of lb tranf- cendent a Reward as Eternal Life ; yet he had not hi- therto committed any Sin, which might jufiiy render him altogether unworthy of Eternal Life. Hence it D 2 came 2 S Of the true Difference between the Part I. came to pafs, that if it fo plea fed the infinite Goodnefs Chap. 4. of God on his Tart, there was Nothing that hinder don theTW/ of Man during his State of Integrity, but God might of his Bounty vouchfafe unto him the Gift of Eternal Life, under any Condition that was not incon- fiflent with his Divine Wifdora and Holineis. And confequently there was no Need of a Mediator to the making of the Covenant of Eternal Life between God and Man in his Integrity. But the Cafe was very dif- ferent after the Fall. God indeed did (till continue to have a Good Will even for Fain Man as his Creature; but Fain Man, as being now become Guilty of Sin, had thereby render'd himlelf Unworthy, fo much as to re- ceive that tranfeendent Pledge of the Divine Good Will, namely the Gift of Eternal Life, tho' given him Freely. The Ztivine Goodne/s was willing that Man fhould not by his Fall be wholly depriv'd of that Glory that was Once defign'd for him, and therefore was ready to par- don Man's Sin, and make a New Covenant with him : but the 'Divine Juflice would not permit any New Co- venant to be made with Fain Man, nor his Sin to be pardon'd, without Satis facJion being made, both for the Sin already committed, and alfo for all other Sins that fhould hereafter be committed by Mankind. Now Man himfelf being No ways able to make fuch a Sa- tisfadtion himfelf, hence there became Need of a Me- diator and Redeemer, even Chrilt, who was God as well as Man, and as Such by the Shedding of his molt pre- cious Blood in due time made full Satisfa&ion to the Divine Juflice, not only for the Firft Sin of our Firft Parents, but alfo for All the Sins of All Mankind in general. The S'cove- 4" ^ n ^ l ^is» as ' lt were unaware » brings me to ano- nant diffm from ther Remarkable Difference between the two Covenants the Gifiet cove, j am f pea king of, which is exprefly taken Notice of nant, in that the , -, *; , » ' . r . r J ■ ■ firft made n» ^u by St raul, Kom.y. 16. Not as it was by One that Jinn d, iwxnct for \R but that the Second or Evan- gelical Covenant is to continue to the World's End, and that in the Laft Judgment God will judge the Secrets of Men byjefus Chrijl according to the Go/pel, as St Taul affirms Rom. 2. 16. And thus I have oblerv'd what I judge requifite to give the Reader a true Notion as to the real Difference between the two Covenants of Eternal Life. It will be of Ufe here to fubjoin, On what Diffe- The .w di, rent Account One and the Same Divine lnftitutioo, ^ ne c ^ tu f ^» ( whether it be That before the Fall, or That imme- times a 4% , diately 3 o Of the true Differ, between the Two Coven, &c. Part I. diately after the Fall, other wife call'd the Gofpel lnili- Chap. 4. union, or laftly the Mofaical,) is fbmetimes call'd a fometimes a Co- Law, fometimes a Covenant. It is then to be known, vaunt j or the t h at a 2)i v ine Law do's properly and ftriclly denote Difference be- cri • • m ^7 ■ L /- tween 2 haw one or more Divine Precepts in what manner ioever and covenant. ma de known to Man : whereas a 2)ivine Covenant pro- perly and ftri&Iy denotes Some one or more Tromifes; whereby God has been Gracioufly pleas'd to Oblige or Bind himfelf to Man. Hence it is, that fuch Divine Precepts as are known to Man by the Light of Na- ture Only, are only call'd the Law of Nature, never the Covenant of Nature, becaufe God faw fit Not ex- prejly to annex any Tromifes to the Obfervation of the Law of Nature. On the other hand, That Tromife made to Noah by God, that he would never deftroy the World again by a Flood of Water, is only call'd a Co- venant, never a Law, becaufe that Promife was made to Noah abfblutely, or without any Condition or Law added thereto. Whereas every Divine Inftitution,which contains not only Precepts, but alfo Tromifes annext to the faid Precepts, (of which Sort is the Inftitution before the Fall, as alfo both the Evangelical and Mo- faical fince the Fall) is therefore wont prom i feu ou fly to be call'd fometimes a Law, fometimes a Covenant, viz. a. Law in refpeci of tht Trecepts therein contain'd, a Covenant in refpeci of the Tromifes therein contain'd. CHAP. V. Of the State of the Gofpel from the Fall of Adam; to the Giving of the Law of Mofes. The Gojpei cove- T Have obferv'd in Chap. 2, and 3. that the Covenant mnt was *f Force I before the Fall being broken, and fo according to from itt Tbeingthe Tenor thereof annull'd, by the Eating of the For- /r/?madeprefeni:- bidden Fruit, God of his meer and infinite Mercy was ly after AeF.il. pleas y tQ make a tf ew Covenant with Man thro' the Blood of Chrift our Mediator and Redeemer, which Covenant is ufually diftinguilh'd by the peculiar Name of Of tie Gofpel from the Fall to the Law o/Mofes. 3 1 of the Gofpel. This Covenant, as it was made with Part I, Adam the Common Father of All Mankind, fo do's Chap. y. belong 10 All his ToBenty, or the UniverfaJ Race of Mankind. Whereof may well be underftood that Ar- gument of St Taztl, Is he the God of the Jews only* fs he not of the Gentiles alfo? Tes, of the Gentiles alfo : Seeing it is one God, who Jljall juftify the Circumdjion by Faith, and Uncircumcijion thro' Faith. For the Go- fpel Covenant was actually of Force from the very firji Making thereof, or prefently after the Fall, thro* all fucceeding Ages. So that it is by the Gofpel Covenant, that All holy Men that liv'd before Chrift, as well as Such as live after Chrift, fhall be juftify 'd or attain Eternal Life. But altho' the Gofpel Covenant was thus actually of The cl^i Dif- Force unto Judication, from the Time it was firlt pe ? fa ^ ion rtrveard made, or presently after the Fall; yet it feem'd good° ny y egrK to the Divine Wifdom, not at the FirH to reveal the whole Gofpel Difpenfation, but thro' the feveral Ages of the World, either more obfeurely to intimate, or more plainly to make known, the feveral Parts of the Gofpel Difpenfation, until That Fulnefs of Time was come, appointed by God for the Full Promulgation of the Gofpel by Chrift and his Apoftles. As to the Age between the Fall and the Giving of the of the ' Reveia* Law of Mofes, there are in Scripture but few indeed"/"" relating to Particulars relating to the Gofpel reveal'd during that between the'litf 6 , Interval, but then they are Such as are of the higheB and giving of the T . Law ofUlefes. Importance. The rirft Revelation relating to the Gofpel made in Reveiatio'n i/? f the Age aforemcntion'd, is That recorded Gen. 3. if.theSeedofthem- viz. that the Seed of the IVoman Jhould bruife the Ser- mm ' pent's head, i.e. that Chrift fliould overthrow thePower of the Devil, or as St John exprefles it, that the Son of God fnould be manifested to destroy the Works of the jDevil. 1 Joh. 3.8. In this Very rirft Prophecy Two things were re- v ' veal'd to Adam, viz i ft . That there fhould at a Cer* t h e /^Revei*. tain time come One, by Whom the World Jhould be re* " on > vi7 » deem'dj and all Holy Men juBifyd. 2 1 /, that this Re- deemer 3 2 Of the Gofy&State from the Fall Part I. deemer of the World fhould be the Seed of the Woman Chap. y. Only. vi. As to the firft Branch of this Revelation, viz. that ftoufd hTa**™ ^en fhould come One who fjould redeem the World foe. dtemtrofthewtHd. it is Not to be doubted but that This was the Faith of the Patriarchs, and confequently that They hop'd for Eternal Salvation, on the fame Condition We Chriftians do now, viz. thro Faith in the Woman's Seed, i.e.Chrift. We meet with a Remarkable and Clear Evidence of' This in Hebr. 11/7. where Noah is faid to have become Heir of the Righteoufnefs which is by Faith. For there is no Righteoufnefs available to Eternal Life, (of which it is plain from the firft Verfe of the faid Chapter, that the Infpir'd Writer is there fpeaking,) but the Righteouf- nefs which is by Faith in Jefus Chrijt. So that where- as it is faid that Noah was the Heir of this fame Faith, it thence follows that the faid Righteoufnefs by Faith was derivd to Noah from his Ancestors, i. e. the Ante- diluvian Patriarchs. And it is not Reafonably to be" doubted, but that a Man of fuch extraordinary Piety as Noah, took due or the greateft Care to tranfmit the fame Righteoufnefs by Faith down to his Pof ferity, or the Patriarchs after the Flood. seconX^ihat he Proceed we to the other Branch or part of the firft fhouid betheSeed Revelation, wherein it was foretold that the Redeemer <«*•"■-?**• of the World fhould be the Seed of the Woman Only. The Meaning whereof is, that as to his Flefh or Human Nature he fhould have no Father, but by a Superna- tural, Divine, and altogether Miraculous way fhould take to him Human Nature out of the Subftance of his Mother Only. r lI fi ft • '^ s k v inat E x P re ffi° n "fed in the firft Prophecy, viz. ft'tu'ed "by" cld' t the Seed of the Woman, was intimated the Manner of and hy them pie- CfinfVs Incarnation ; fo by the Sacrifices made ufe of, i£*a. C n S an d as ' s m °ft highly Reafonable to believe, appointed by God himfelf, prefently after the Fall, was prefigur'd the 'Death ofChnft, until he fhould appear in the End. of the World, to put away (or dejlroy the EffeSit of) Sin by the Sacrifice of himfe/f Once, as Hebr. 9 26. The Sacrifice offer'd by Abel % and accepted by God, is ex- prefly to the Giving of the Latv of Mofe$. 3 j prefly recorded Gen. 4. 4. and Hebr. n. 4. But it is Part I. not reafonably to be doubted, but that the two Bro- Chap, y, thers, Cain and Abel, had been taught this Rite of Di- vine Worfhip by their Father, and confequently that Sacrifices had been offer'd by Adam himfelf in a due and pious manner, even before any Son of his was born. Indeed it is not to be look'd on as a frivolous or groundlefs Conjecture, that the Coats, which God is faid to have made for Adam and Eve of Skins , were made of the Skins of tbofe Beafts, which Adam offer'd as Expiatory Sacrifices for the Firff, Sin of Him and his Wife, in Eating of the Forbidden Fruit, prefently after their Fall, and by the Special Command of God. For fince the Forgivenefs of Sin altogether depends on the meer Favour of God, it hence follows, that like- wife the Manner of obtaining Forgivenefs, mult alto- gether depend on the Will, and confequently on the Appointment of God. Further, whereas there is no in- trinfick or natural Value in the Blood of any Beaft for to take away or expiate any Sin, and therefore it is altogether impojfible ( as St Paul affirms Hebr. 10. 4. ) for the Blood of Bulls and of Goats to take away Sin, namely on account of its Own natural Value; hence it follows that Human Reafon by the bare Light of Nature, (whereby it is enabled to difcover only the Natural Analogy or Refpecl of things ) could by no means find out and teach Man, that the Rite of fuch Sacrificing to expiate Sin would be accepted by God, forafmuch as fuch Sacrifices of Beafts or the like have no Natural Analogy or Tendency to gam anew the F*~ vour of God when once Offended, On the other hand bare Reafon would rather have admonifh'd, that God eats not the Flejh of Bulls, nor drinks the Blood of Goats \ and therefore there was no Reafon, why God, as an Expiation for the Sm of any Man, fnould accept of a Bullock ->ut of his Houje, or He-goat out of his Folds ; efpecially' forafmuch as every BeaB of the Field is God's, and the Cattle on a thou f and Hills , and laftly, the Who'e World is his, and All that therein is, asPfai. so. 9 — 13. Wherefore lince it is altogether Reafon- E able 34 Of the Gofpel- State from the Fall Part I. able to fuppofe, that the Rite of appealing God by Sa* Chap. c. crifices was not firji diclated by bare Natural Reafon, n neceflarily follows that the laid Rite mult Owe its Rife to the "Divine Appointment ', forafmuch as there is no other thud Principle, from which it might arife. Now it feem'd good to the Divine Wifdom to appoinc fuch Bloody Sacrifices of Beads, as being the moft pro- per Types to prefigure, from the Fall or Beginning of the Chriftian State or Church thro' all fucceeding Ages, That great and Bloody Sacrifice cfiChriJl himfelj ] which according to the Covenant made prefently after the Fall, was to be offer 'd at the End of the World, and Whofe Blood was of ineBimable Value , and confe- quently oi .Value enough and More than enough, to take away or expiate Sins, as Hebr. p. 26". and 10. 4. or as Si John fpeaks Chap.i. of his Gofpel v. 29. to take away the Sins of the World, i.e. of All Mankind. From what has been faid of the firft Inftitution of Sacrifices, it is obvious to infer, that the Death ofChrifl, as a Propi- tiation for the Sins of All Mankind, was Not unknown to the Patriarchs or Such as liv'd between the Fall, and the Giving of the Law of Moles. The /!S jntU- ^k at tne Laft Judgment was likewife Not unknown, mem reveai'd to or rather was actually reveal' d to them, No one can jj^*j as reafonably doubt, that duly weighs that Remarkable Prophecy oi Enoch mention'd by Stjude in hisEpiftle v. 14, and is- Enoch, the Jeventh from Adam, prophe- Jyd of (or rather, to) thefe , faying, Behold the Lord comes with ten thoufands of his Saints, to execute Judg- ment upon All, and to convince All that are Ungodly among them, of all their Ungodly "Deeds which they have committed, and of all their hard Speeches which ungodly Sinners have Jpoken againH him. Whence it appears probable, that it was reveai'd to the Patriarchs, not only in general, that God has appointed a Day, where- in he will judge the IVorld in Righteoufnejs , (as A els 17.31.) but alfo peculiarly that God has appointed the laid Judgment to be made (as St Taul ex prefles it in the fame Verfe laft cited) by That Man whom he has Ordain d, viz. by the Seed of the Woman promis'd pre- fently to the Giving of the Law of Moles. 3 ;- fently after the Fall, that is, Chrift. Why is it Cre- Part I. dible, that the very Judge as well as future Judgment Chap. y. was reveal'd to the Patriarchs ; One Reafon is this, be- caufe in the forefaid Prophecy of Enoch it is faid, that the LORDftall come with ten thoufands of his Saints, by which Name of Lord is properly denoted in the Holy Scriptures, efpecially in the New Teftament, the God-Man Jefus Chrift, as may be prov'd from feveral Places. It will be fufficient to mention here thai Re- markable place to the purpofe, Aits 2. 36. God has made that fame Jefus, whom ye have crucified, both Lord and Chrijl. Now the Revelation of the Lafi Judgment do's ne- The RefUrretti,* celfarily prefuppofe, or at leaft include, the Revelation of the B ° d y Not alfo of the Refurretfion. Indeed God feems not only u A ^ own in tlm to have forewarn'd Such as liv'd before the Flood of a Future Judgment, by the Prophet Enoch as long as he continu'd on Earth, but alfo to have fufficiently notify d to them, by the Tranjlation of the faid Prophet, that there is a Future State, wherein the Bodies as well as Souls of the Godly fhould be made Happy, and confequently the Body as well as Souls of the Ungodly fhould be punifh'd or tormented. Now in order to this, the Rejurreclton of the Body was neceflary; whence the TranQation of Enoch is juftly look'd upon to be as it were a Type, or Specimen and Tr elude of the Re- furreclion. Moreover it is acknowledge that Job liv'd foraetime between the Fall and the Giving of the Law of Mofes. And it appears from his own Words, Chap. 19 v. 25", 26, 27. that Each of thefe, viz. the Refur- reSiion, Future Judgment and Judge were well enough known to him. Now it is molt reafonable to fuppoie, that thefe Particulars became known to him, no other way than by Tradition, deriv'd down primarily from Adam, and after him from Enoch to Noah, and from Noah to the Patriarchs after the Flood, and fo at length to Job himfelf. God J^ w The foremention'd feveral Particulars relating to the Graham , that Gofpel-State being Already reveal'd, God go's on to [j^ w^i^uid reveal to Abraham, that m his Seedjhould all the Na- oe of hi s»d. E 1 ttons 3 $ Of the Gofpel-State from the Fall Part I. tions of the Earth be blejfed, Gen. 12. 3. In this Pro- Chap. $. mife there are two Parts, viz. One, that infotne certain Terfon All the Nations of the Earth Jhould he blejfed', the Other, that this certain Per/on Jhould be the Seed of Abraham, or defcended from him : The firft Part was no other than a Repetition, and a fort of Expla- nation of the Promife long Afore made to Adam con- cerning the Seed of the Woman. The fecond Part is that, in refpecl whereof the Promife then made to Abraham went Farther than any Promife or Revela- tion made Afore, and fo was a New Revelation. It was Not without the greatefl Reafon, that God did at One and the Same time thus exprefly and plainly declare to Abraham , not only that the promis'd Seed of the Woman fhould be born of his Seed or One defcended from him, but alio that in the Same his Seed fhould All the Nations of the Earth be blejfed. For hereby God defign'd to teach the Pofterity of Abraham , that altho 5 he was pleas'd to honour the Family of Abraham before All others with the Birth of the promis'd Seed, yet the Bleffmg of the promts d Seed fhould belong not only to the Family or Tofterity of Abraham, but accord- ing to the Promife made of Old to Adam, to All the Tofterity of Adam, that is, to All the Nations of the Earth. Such was the molt Gracioufly Provident Care of God, from the very Firfl to keep ihtjews from that grand Error concern mg the Salvation of the Gentiles, which neverthelefs thro' their obftinate Unbelief they at laft Generally fell into. it isfimher re- The Promife firfl made to Abraham concerning the veai'd co j.tcob , Birth of Chnft, God afterwards renew'd to Ifaac, Gen. be a o?tle T°rS 26 - 4- and a g ain ^Jacob y Gen. 28. 14. To whom it ofjudah, and at was alfb reveal'd at length, Gen. 49. 10. that the Shiloh f^^J^or Chnft fhould defcend from the Tribe otjudab; as well as jens and that not long after his Birth or Coming, the Scepter fhould be!™. i»jh ou tf depart from Judah, fyc. which was accordingly fulfill'd by the Tower of Life and Death being taken from the Jewifh Sanhednn or Chief Council before the Death of" Chnft, (as appears from John 18. 31.) as alfo that unto him Jljould be the Gathering of the Teople\ which to the Giving of the Law of Mofes. 3 7 which may be underftood, not only of the Peoples Part I. Coming to Chrift in great Multitudes from all Tarts, as Chap, y, is mention'd Matt. 4.. 24,25*. but alfo of the Converfion^ not only of many jews, but alfo of more Gentiles, by the Preaching of the Apoftles after Chriffc's Afcenfion. xm I have now gone thro' the Divine Revelations re- The c««* ©re- lating to the Gofpel, and made between the Fall and"'f /M ofthcchr,- the Giving or the Law or Mojes. Whence it appears, We'd by thePa- that the State of the Gofpel, in refpedfc of the laid Age, triarchs - was not Jo Imperfecl as to the Knowledge of the Go- fpel Difpenfation, as feems to be Commonly thought. For it appears from what has been faid, that Such as liv'd in the faid Age, did not only Believe in General, that Eternal Salvation is not to be obtain 'd, but by Faith or thro the Grace of God in the promts' d Seed of the Woman or Chrift; but alfo that the Creed of the faid Patriarchs was made up more Particularly of the Chief Articles, which makes upNow-adays our Creeds chang- ing only what is to be chang'd in refpe& of the dif- ferent Time, which was to Come in refpecl of Them, but is now Tafl in refpeft of Us. Namely the faid Pa- triarchs did not only Believe in God the Maker of Hea- ven and Earth, but alfo in a Redeemer, who fhould in Time take Human Nature only of the SubBance of his Mother, who fhould fuffer Death for the Salvation of Mankind, who fhould Rife again, and be ordain'd the Lord and Judge of All Mankind redeem'^ by Him \ and confequently they Believd moreover the Forgive- nefs of Sins, the Refurreclion of the Body, and the Life Everlajiing. ' m I fay, that from thePaflages of Holy Scripture afore- The forefaid Ar- ched it may be Reafonably inferred or is Evidently ;£™J£™ £ plain, that Each of the foremention'd, and fo the Chief \ the 7b/»^/,tho' Articles of the Christian Faith, were in feme degree * ot as to their Reveal d to the Patriarchs, viz. in relpect to the 1 bings themfelves, tho' not in refpecf. to all the Ctrcumflances of the faid Things, now more Clearly made Known to Us. xv. Hitherto I have fpoken of the Credenda or Creed rhe . L *» e i ?*: ,,, ~ , r i-ti- i n r\ ■ ■ ■ c *i*re toe Chief Rule embracd by Such, as livd in the moft Primitive State of Life in this of 38 OftheGofpd-StatefromtbeVaW Part I. of the Gofpel which I am fpeaking of I proceed to Chap. s- *P ea k oiiht Agenda, or that Law which was during FirftA g e,whence that Time the Chief Ruk of Life, or by which Such are drawn feverai as tnen li v '<3, were to guide themfelves as to the main ing *to the sill*. Conducl of their Lives. Whereas then before the Fall, tion of the p*tri- anf ] vvhile the FirB Covenant was yet in Force, the among^the g!Z Law of ' TerfecJ Nature (having added thereto only tuet. three Pofitive Precepts mention'd Chap. 2. §. y.) was the only Rule, whereby Man was bound in his State of Perfection to order his Life: So after the Fall, and after that the Second or Gofpel Covenant began to be in Force, the Law of Fain Nature (having added there- to fbme more Pofitive Precepts,) was the only Rule, whereby Man was bound to order his Life, during this firft Age of the Gofpel-ftate we are fpeaking of. Since then it has been Above (Chap. 1. §4.) (hewn, that the Law of Fain Nature do's not oblige Fain Man to an abfolutely Perfect Obedience, and confequently that no truly Natural Infirmity is truly a Sin in refpecl: of the Law of Nature; hence it follows, that during the Firft State of the Gofpel we are fpeaking of, there be- ing no other Law then in Force but the Law of Fain Nature, Men were cblig'd by no Law to an abfolutely Terfefit Obedience ; or which is the fame, that fuch a Degree of Obedience as being alcogether impofftble to be perform'd, was not requi/d by any Precept of any Law then in Force, much left was exacted under the Pain 0$ Eternal Damnation. Moreover every Degree| of Obedience or Righteonfnefs which is even poffble to be perform'd, tho' it be indeed required by the Law of Nature, yet according to the Gofpel Covenant it is not requird BnSlly and precifefy under the Pain oi Eternal 'Damnation, as fhail be fully (hewn inChap.12. of the fecond Part of this Work. I go on to obfcrve here, that the Grace of the Gofpel, in refpecl of Sal vation or Juftification, was altogether the Same, from the very Beginning of the Gofpel Covenant, as it was after the Full Promulgation of the faid Covenant Whence it follows, that, ahho' the Patriarchs (hall be judgd chiefly by the Law of Nature, yet to them be- longs L to the Giving of the Law of Mofes. 39 hngs alfo the Grace of the Gofpel \ and therefore they Part I. hall not, for any Unavoidable Defeat of Righteoufnefs, Chap. f. nor yet for every or a fmall Defect, tho' Avoidable, be * (but out from Heaven, much lefs be caH mto Hell- tormentt. This deferves to be taken the more Notice of, becaufe hence we may infer, that the Condition of Such, as either before or after the Giving of the Law Df Mofes never enjoy'd the Light of Divine Revelation, is Not fo very Unhappy •, and altogether Miferable unto Eternity, as fbme Divines have not ftuck to affert, for Want chiefly of a Right Opinion of the Divine Mercy and Juftjce. For fince fuch Gentiles were or are under only the Guidance of the Law of Nature, and yet were or are under i)\zGrace, tho' not under the Light of the Gofpel ; hence it follows ( as has been Afore obferv'd Chap. 1. §. 2, and $.) that the faid Gentiles (hall be judgd only by the Law of Fain Nature, and fo fhall by no means be T>amn'd for their Natural Infirmities as being Unavoidable, forafmuch as Thefe have not in them the true Nature of Sin according to the Law of Fain Nature; nor yet fhall they be Damn 'd 'for every even Avoidable lefler Defc6l of Righteoufnefs, foraf- much as thereto the Grace of the Gofpel has no where denounced Damnation as its Punifhraent. It remains therefore, that neither the Patriarchs or Such as liv'd before the Law of Mofes, nor Any other fince among the Gentiles, that have not had any Divine Revela- tion made to them, fhall be excluded Heaven, much lefs tormented in Hell, for any other Caufe than for Sins properly fo call'd againfl the Law of Fain Nature, and alfo againfl the Grace of the Gofpel, that is, for Greater Crimes, and thofe Wilfully perfifted in and Un- repented of. And thus the Mercy and Juflice of God do wonderfully agree together, and as the Pfalmifl expreffes it in a like Cafe, as it were Kifs each other, Pfal. 85-. 10. I obferv'd Afore, in the Beginning of the foregoing r XVI - C n- , r en r en jj j u Of the Pofnive bection, that lome Fojitive Precepts were added to the p r «*p/x given m Law of Nature, during this Firft Age, which I pro- lhh Firft A 2 e - ceed now to fpeak of Particularly. Of this Sort then ! were 40 Of the Gofpel-State from the Fall Part I. were the Precepts given to Noah prefently after the ' Chap. 5. Flood, viz. One, Not to eat Blood; the Other, To put ] to death Murderer j, Gen, 9. 4 — 6. A third Precept was that of Circumcijion, which as it was given to Abra- ham, fo had refpeft only to Abraham's Family and To- Jlerit). Whereas the two former Precepts, as they were y given to Noxb> fo without doubt have refpeet to All Mankind, forafmuch as All Mankind fince the Flood are the T>efcendents of Noah. Laftly, to the three foremention'd Pofitive Precepts may well be added as a fourth, the Precept concerning Sacrifices, which, al* tho' it be not exprefly mention'd by Mofes, yet was given by God to Adam prefently after the Fall, as is molt highly Reafonable 10 Believe, according to what I has been Afore obferv'd §. 8. of this Chapter. xvii. The Jewifh Doctors are wont to reckon befides Se- s^/Sf 7s*** P°/ lilve P^cepts, which they call the Trecepts of theyarecaii'dby the Sons of Noah. Of thefe they fay the fix. firft were the jews. given to Adam and his Sons, and the feventh to Noah. They will have the firft to be againjl Idolatry \ the fe- cond againfl profaning the Name of God; the third. againH Murder ; the fourth againfl Uncleannefs ; the fifth againjl Theft or any Rapin and Injury; the fixth for Due and flight Administration ofJuBice ; the fe- venth againfl dejlroying the Species of any Living Crea- ture, or as fome expound it, againfl eating Flejh with the Blood thereof. Thefe are what the Jews call the Seven Trecepts of Noah ', and which they efteem to be pofitive Ones or exprefly given by God himfelf, where- as All, but the Laft, may rather be efteem'd the bare Dictates of Natural Reafon. Such of the Gentiles as oblig'd themfelves to the Obfervance of thefe feven Precepts, were efteem'd by the Jews zsTrofelytes of the lower Rank, (whom they call'd Trofelytes of the Gate,) altho' they did not fubmit to Circumcifion, and the other Rites and Ceremonies of the Law of Mofes. And altho' fome of the Jews did deny Salvation to fuch Pro- felytes, as appears from Acls iy. 1. yet others had a more Favourable and Right Opinion of them, and rea- dily Believ'd that fuch Tious Terfcns among the Gentiles fhould H. xviir. The Clofc, to the Giving of the Lam o/Mofes. 41 jfhould be favd as well as Themfekes. Whence by the part I. way the Reader may obferve, that not only fuch Chri- Chap. s> jftians btrt alfo Jewilh Doctors, as were or are of a more [found Judgment, embrace and maintain the fame Opi- nion concerning the Justification and Salvation of tht iGentiles, as is here laid down as the True one. I have now fufficiently fhewn, What was the State \tf the Go/pel, during its FirB Age between the Fall and the Giving of the Law oFMofes; of which Law |l am next in Order to fpeak. c H A P. VI. Of the Law of Mofes. THO s by the Fall of Adam the Natural Light of The Jjj^ L4jj> Reafon was render'd lefs Bright than it was Afore, given by™ God*, yet it (till continu'd fo Clear, as that by the Right ufe ^^S^Vll thereof Men might dijlingutjh Good from Evil, Things NarurenwcLi Hone/l from Z)yhoneJi 7 and the like. For which Rea- ed h Y sin « fon God favv fit to give no other Law to the Firlt Inha- bitants of the World, but to let the Law of Nature or Dictates of Reafon be ftill unto them the Common and General Rule of Life. But in Progrefs of Time, and by the Progrefs of Sin, the Natural Light of Reafon became fo Clouded by Sin, that many things that were Sinfu/ y were efteem'd Not Sinful, and Very heinous Sins were at moft counted but Small Ones. Hence God having chofen the Ifraelites for his Peculiar People, gave them a Law written on two Tables of Stone, that it might be as it were an Interpretation of the Law of Nature now fo obfcur'd by Sin, and fo might explain and re- vive it ; and that alfo by this Written Law, the Know- ledge of Sin, and the Tuniflmient that attended Sinners, might become much more Clear and Terfett. Such was :he End of the Law or "Decalogue written on the two Tables of Stone, and which is commonly call'd the Moral Law, forafmuch as it tends to the Right Or- dering of Men's Manners, and Commands fuch things F as 42 Of the Latp of Mofes. Part I. as are in their own Nature Good, Righteous, and God- Chap. 6, ]y; and fo is of perpetual Obligation^ as to the Right Ordering of Life. Of the Ritual ^llt n0VV ine ^ atDe Can £ ^ e &*& °^ tRe R*tUal LaW Law. given iikewife by God to the Ifraelites^ but for a very different Reafon, (as will be lhewn §. 34, 3?. of this Chapter, as alfo §. 12. of Chapter the feventh,) foraf- much as it enjoins only Rites and Ceremonies, which have Not in themfelves any Natural Goodnefs, but are in their own Nature altogether indifferent, and fo were inftituted only for a Time, viz. as St Taul fpeaks Gal. 3.19. Until the SeedJJjould come, to whom the Tromife was made, i. e. till the Time fhould come, when the Gofpel fhould be Fully promulg'd or preach'd. ni. Both the Moral and Ritual Law is often compre- j^me, given to hended under One, and that Various, Name. In re- the Law. fpedl of Mount Sinai in Arabia, at which it was given, it is fometimes fly I'd the Sinaitical Law ; in refpecT: of the Ifraelites, the Chief Tribe of whom was That of Judab or theater, it is frequently call'd the JewiJIi Law; laftly, in reipect of Mofes, by whom it was de- liver'd from God to the Ifraelites, it is moil ufually call'd the Law of Mofes. And becaufe the faid Law contains not only Precepts, but alfo Promifes exprefly annext to the Obfervation of the faid Precepts, hence it is frequently ftyl'd the Sinaitical, Jewilh, or Mofaick Covenant. Further it is call'd in the Holy Scripture the Fir ft or Old Covenant, and that in refpecl: of the Go- fpel, which is therefore call'd in the Same Places the Second or New Covenant. On what account Each Co- venant is diftinguiftYd by thefe Names, will be lhewc §. 38. of this Chapter, iv. I rather obferve here, that it is well to be Remem /J™ftj4«iy bcr 'd» that altho' the Law of Mofes is fometimes taker denotes the u.k> in a larger Senfe, yet jlriclly and moB properly fpeak jivw «r M» &'»«;. j n g } lt denotes only the Law given at Swat; and fc the Mofaick Covenant properly fignifies no more thar the Covenant made at Mount Sinai. Whence it plain ly follows, that Not All contain'd in the Writings Oj Mofes himfelf (much lefs in the other Books of the Ol< Teflament Of the Lam of Mofes . 4 3 Teftament ) do's properly belong to the Mofaick Law Part I. or Covenant, Chap. 6. To pafs by Others, we have a very Remarkable In- v. (lance hereof in that Difcourfe of Mofes contain'd in w ^f in in s **£'* Chap. 29 and 30. of 'Deuteronomy, which may fitly be „ ,mo the m»/2( call'd the Co//>^/ of Mofes , forafmuch as what is con Ltm or <"•*«»*»'. tain'd therein, do's plainly belong to the Go fpel Cove- nant, as may be prov'd by many Arguments. For 1. It is exprefly faid Deut. 29. 1. that Thefe are the VI - Words of the Covenant, which the Lord commanded Mo- r i liment l - fes to make with the Children of Ifrael in the Land of Moab, BESIDE the Covenant which he made with them in Horeb, or Sinai. Whence it is Clear, that Such as underftand this Text only of Renewing the Co- venant made at Horeb or Sinai, do but trifle, and even contradicl the plain Words of the Text. For the bare Renewing of the Covenant made at Horeb can in no Senfe, or not without the greateft Abfurdity, be faid to be the Making of a Covenant BESIDE That made at Horeb. 2. It is exprefly faid Deut. 29. 12, 13. that the Co- VIL venant then made was the Same, which God had con- firm'd by Oath or fworn unto the Fathers of the Ifrae- lites, viz. Abraham, Ifaac and Jacob. But now that this Covenant was no other than the Go/pel obfcurely reveaCd, appears from St Paul's Interpretation thereof, Gal. i- 16,17. 3. Some Words of this Covenant are cited by Saint vin. Paul, as Words of the Go fpel Covenant, which manifeil- %Ars ' 3 ' ly contain in them the Righteoufnefs which is of Faith, or the Gofpel-righteoufnefs. Thus Rom. 10. J, 6. Mo- fes dejcribes the Righteoufnefs which is of the Law, that the Man that do's thefe things, fhall live by them. But the Righteoufnefs which is of Faith, Jpeahjs on this wife, Say not in thy heart, Who fhall afcend into Heaven &c. ojlt is manifeft and fo allow'd by All, that St Taul is n here (hewing the Difference between the Law and the wGsfpel. The Righteoufnefs requir'd by the Law is § mention'd verfe ?. and defcrib'd by Words cited from li Leyit. 1 8. y. The Righteoufnefs requir'd by the Go/pel F 2 is 44 Of the Law 0/ Mofes. Part I. is mention'd v. 6. and fo on to v. id or ir. and thislp Chap. <£. Righteoufnefs is defcrib'd by Words cited from Deut. I 20. 12, 1 3, 14. Thefe Words are cited by St Paul, not » all along Literally as they are in the Hebrew Bible, or at leaft as they were underftood by the Jews, but ac- cording to the True Meaning intended therein by the Holy Ghojl, i. e. according to their Gof pel-meaning, or as they had regard to the Go/pel here obfcurely preach' d by Mofes. Thus Deut. 30. 12. is cited thus in fhort by St Paul, Rom. 10. 6. Saj not in thy Heart, Wbojhall afcend into Heaven* which the Apoftle interprets thus qfChrifl; That is, To bring CbriH down from Above, In like manner Deut. 30. 13. is cited Rom. 10. 7. in i fhort, and not Literally, but according to the true or i ^/Intention of the Holy Spirit, thus: Who fhall de- \ fiend into the Deep? which the Apoftle interprets like- wife oiCbrift, thus: That is, to bring up ChriH from the 'Dead, daftly, Deut. 30. 14. is cited Literally in effeft by the Apoftle, Rom. 10. 8. The Word is nigh thee, even in thy Mouth, and in thy Heart ; which like wife the Apoftle interprets of the Go/pel, thus : That is, the Word of Faith, (or the Gofpel) which we preach. This is fo Evident and Convincing a Proof in it felf, that the Sermon or Difcourfe of Mofes recorded Deut. 29, and 40. was no other than a Preaching of the Go/pel m an Obfcure manner and Proper to that Age, according to that Method, which the Wifdom of God faw fit to make ufe of, as to making Known the Gofpel by "De- grees, that whofoever will not be Convinced hereby of the Truth we are AfTerting, will be Convinced by no 'Proof And therefore I fhall not ftand to Add here feveral other Proofs, which might be Added, but fhall content my felf to refer the Reader, if he defires to fee the other Proofs, to JBifhop Bull's Treatife entitled Harmonm Apqftolica, pag. -77, -8. of his Latin Works Th e iSofM -P u ^^'dbyDr^^. ex may be confi- From what has been faid, it fufficiently or evidently t P CL%"'Knd a PP™ TS > th at All contain'd in the IVntings of Mofes firft of the %-do's not belong to the Law of Mofes, properly taken or pi confident Qmtrad ^ inHim t0 t he Gofpel, and as it fignifies no more Of the Law of Mo >fes. 4y nore than the Law given or Covenant made at Mount Part I. Sinai or Horeb, and that too only Carnally or Literally Chap. 6. mderflood. For as the fbremention'd Diftin&ion be- ween the Law of Mofes largely taken, and the (aid Law properly taken, is of Great ufe for explaining fe- deral Texts of Scripture, otherwife difficult to be un- lerftood : So in order to the better and full Under? landing of the faid Texts, it is to be obferv'd, that the aw of Mofes, even properly taken only for the Law •tven at Mount Sinai, may be confider'd in a twofold .^efpecl, viz. Carnally or only according to the Letter )r Literal Signification of the Words, or clfc Spiritually ir according to the Meaning chiefly intended by the Holy Spirit. In this laft Rcfpedt. it is, that the Law s faid to have a Shadow of Good things to Come, Hebr. [o. i. that is, the Law under the Type of Carnal or iarthly things, which was A1J that was promis'd ac- :ording to the Letter of the Law, did alfo promife Spi- itual and Heavenly things according to the Intention f the Ho/y Spirit, namely to Holy Men endued with he Spirit ofGod t and who did not content themfelves -vnh a bare outward Obedience to the Letter of the _,aw, but were alfo and chiefly Careful to exercife all nward and Spiritual Righteoufnefs. So that the Law, :onfider'd in this Refpecf, was no other than the Gofpel t felf obf'curely made Known under Types ; and fo to he Law, confider'd in this Refpedt, did belong all the ^romifes of the Gofpel, namely both oiaffiBing and "orgiving Grace. v The Law of Mofes is Carnally confider'd, when it in what s confider'd, not according to the Spiritual Meaning 2^/V md Chief T)ivine Intention thereofj but only according o the Carnal and Secondary End thereof exprelfed by he Letter of the Law, that is, as it was an Inftitution )f ihzjewijb Policy or Government, and i'o adapted to i Carnal People for their Carnal or Earthly Good; and :onfequently the Precepts as well as Promifes whereof ivere only Carnal or External, viz. the Trecepts did equire only a Carnal, i. e. Outward and Bodily Obe- iience, and the Tromifes did contain only Carnal, i. e. Outward 4 confider'd. i st Fair's Argu- Thefe Particulars being obferv'd and remember'd, iti ments againft the will be Eafy to perceive Clearly the true Scope oifo from tie Si St P< * w/ ' J Deputing *£«/'»/? the Law in his Epiftles top Def e Rs of the the Romans and Galatians. For whenever StPWdif-fii Su™^ 000 " P utes ^«'«^ ^ Law, he do's fo as it is Carnally con^ fider'd, and fo plainly oppofite to the Gofpei. Hencejj* St Taul draws his Arguments from the Various T>efec7si of the Law Carnally confider'd, viz. from its Defect offlt Grace both AflHting and Forgiving. For Et XII «- Firft,oft'heDe- *• The Law Carnally confider'd, as it was oppofite|lJ ka of Forgiving to the Gofpei, fo it was Defective of the Forgiving Grace mtfMofslu*'' ^ 1 ^ Gofpei, or the Forgivenefs of Sins, properly andly truly fo call'd. On this is founded all St Paul's Difpiwet tation from Rom. i. 18. to Chap. 3. 20. For having^ there (hewn, that All, Jews as well as Gentiles, wereii, Guilty of Sins properly Jo call'd, he at length concludes,^! Therefore by the 'Deeds of the Law there Jhall no Flejhm be jujlifyd in his fight \ namely for this Reafon which ti he prefently adds, For by the Law is the Knowledge ofi: Sn, i. e. by the Law as contradiltinguilh'd to the Goh fpel, or only Carnally confider'd, we come Only to Know what is Sinful, we are not enabled to attaint thereby the Forgivenefs of Sin, viz. true and perfect Forgivenefs. The fame Sort of Argument St Taul makes ufe of Gal. 3. 10. where he pronounces As manyG as are of the Works of the Law, i. e. Such as leek lor of Juitification, and confequently for the Remiflion Sins by the Obfervance of the Law, viz only Carnally confider'd, to be under the Curfe, which he there adds; from which they could not be Releas'd by the Law, but only by Chrifl who was made a Curfe for them that were under the Law, and fo redeemed them from the Curfe of the Law, Gal. 10, 1 $. It Of the Law of Mofes. 4.7 It is to be obferv'd, that the Force of the Apoftle's Part I. Argument lies in this, that the Law confider'd Carnally^ Chap. 6". >r as dijitnfit from and oppofite to the Go/pel, could not X m. ;ive true or perfeSi Forgivenefs of Sins. Tis true that The La y' di< J he Law even in this refpecl did grant fome Scrt o/fome sin$,°« °o °ardon y viz. an External, Civil, and Temporary Par- timUfe, and the Ion, which had refpeft only to the Civil Government CmlG ™»"«- >f the Jews, and this Life, as a Pardon granted by Our Cing to a Malefactor has. For the Sacrifices, appointed o be (lain for any Sin, did free the Sinner only from iuffcrmg Bodily 'Deaths the Punifhment thereof defervd y the Offender or Sinner being transfer/ don the Beaji acrificed. Thefe Sacrifices did not afford Forgivenefs )f Sin as to the Life to come, there being No mention^ ouch lefs Promtje, of fuch Forgivenefs as is join'd to iternal Life, made any where in the Law, confider'd Carnally or only according to the Letter. The fame Sort of Argument the fame Apoftle plain- The u ^, ^ y makes u(e of in Hebr. 9. where fpeaking of the Sa- noc grant perfeS :nfices prefcrib'd by the Law, he afierts that they could *"*" of Su,fc Not make htm that did the Service Terfecl, v. 9. that s, could Not free him from the Inward and Eternal juilt of Sin in the fight of God, or at the laft Judg- nent ; but that they only fanffified to the Purifying of be Fkjhy v. 13. that is, they freed him that the Sacn- ice was offer'd for, from Outward Punilhment or Bo- lily Death. On the fame Account it is, that the fame nipir'd Writer afierts ;n effect, that Terfefil 'ion was not y the Levttical TrieBbood, Hebr. 7. 11. that is, that Perfection was not to be hop'd ior from the Sacrifices )ffcr'd by the Levuical Pnefts. And v. ip. of the fame Chapter he exprefly aliens, that the Law made nothing Perfe£l\ and again Hebr. Jo. i. that the Law could lever with its Sacrifices make the Comers thereunto Perfecl, In which places by TerfeSiion the Apoftle :hiefly underftands TerfeiJ, i- e. Full Abfolution, and :hat for Ever , from All Sins , the Greatefi; as well as eaft. Which Sort of Abfolution he all along denies be Attainable by the Law Carnally confider'd. From 48 Of the Law of Mofes . Part I. From thefe and the like Premifes the Apoftle infcr^jl Ghap. 6. that Conclufion aforemention'd, viz. that by the Work** xv. of the Lawjhall no Flejh (neither Jew nor Gentile) be "' wherefore by ju/lify'd in his fi?ht. Which Words, In his. viz. God's the L, are added Emphatically ; roraimuch as to the Law conuder'd Carnally did belong a Certain Juflificatiotij viz. in the Civil or Human Judicatures of the Jews^ and which was Available to Temporal Happinefs. But the ftrictefl Obfervation of the Law confider'd Carnal- ly could not avail to Juftification in the Divine Judi* tature , or fo as to attain the Kingdom of Heaven. Hence the Apoftle infers further, that it was Neceflary both for Jews and Gentiles to betake themielves to another and more Gracious Covenant, viz. that foundedf in the Blood of Chrift, and wherein not only Tem- ^ poral but even Eternal Redemption and Salvation, (as 10 ' Hebr. 9. 12. and $. 9.) that is, the moft Full and Per- fect Remiftion of All, even the Greateft Sins, together with the Gift of Eternal Life, is promis'd to All, wh(j|0j thro' Faith in Chnft truly repent of their Sins, and lead Holy Lives. Namely in the fbremention'd Con clufion, Rom. 3. 20. Therefore by the Deeds of the Lam Jhall no Flefo be jujlifyd fee, St Paul preifes on the Gentiles as well as Jews what he elfewhere Earneftly admonifhes the Jews of, viz. Acts 13.38, 39. Be it Known therefore unto you, Men and Brethren, that thro 1 ' this Man (viz. Chnlt) is preach' d unto you the FOR G I FEN ESS of Sins , even Spiritual and Eternal, or Perfect Forgivenefs, which the Law could not give you ; and by Him All that believe are ju&ify'd from All things, even Idolatry, Murder, Adultery, and other moft heinous Sins, from which ye could not be jujlifya by the Law of Mofes, not io much as Carnally or as to this Life, there being no Sacrifices allow'd by the Law for the Expiation of the foremention'd Sins even as tc this Life, but the Idolater, Murderer, Adulterer, fee being to be put to Death without any Reprieve. And this may lbffice as to the Defect of the Law, in refpect of Forgiving Grace, or the Forgivenejs of Sins. 1 2. The Of the Law of Mofes, 49 . The Law, conGder'd Carnally or in Contradiflin- Part I. Sion to the Gofpel, was defective of rfffifling as well Chap. 6. is Forgiving Grace. For as the Legal Covenant granted xvi. ■10 full and per f eft Fotgivenejs to Sins paB, fo neither The ^™ c " nd ; lid it give fufficient Help to avoid Sin for the Future* i/SL 1/ a ]iT- 5t Paul often and largely makes uie of this Argument '".J GrAct - gainft the Law. Thus Rom. 8. 3. IV hat it was im- )oj]ible for the Law to do> in that it was IVEAK, i. e. ■lid not give fufficient Strength, thro' the Flejh y 1. e. to ubdue the flrong Corrupt Affcclwns of the Flefo, that las God done by the Gofpel, viz. God fending his own Son in the likenefs of finful F/e/h, i.e. who took on him Diir FJefli or Nature, but without Sin , and for to be 1 Sacrifice for Sin, condemn d Sin in the F/e/h, i.e. put Jin as it were to Death, and 16 deltroy'd the Power )f it, in the Fleih or Body of our Blefled Saviour, in which he bare our Sins on the Crofs. By which Cru- :ifixion and Death Chrifl: has not only procur'd Full md Perfect Pardon for All Sins paft, if truly Repented )f, but alio Grace fufficient to enable us to withftand ind overcome the Sinful Lufts of the Flelh for the future ; fo as that the Righteoujnefs, s'vl. Spiritual and inward as well as Carnal and Outward Righteoufnefs f the Law might be fulfW'd in us, v. 4. The fame \rgument is ufed again Hebr. 7. 18. For there is verily, 1 2)tfannulling of the Commandment {ox Law) going *ffore y i. e. relating to the Levitical Prielthood, and jtven before the Words fpoken by David, viz. Thou ] xrt a Tries! for Ever after the Order of Mekhifedec^ li, i~). The Difa:inulling^5f the faid Mofaick Law be- i n § f or the Weaknefs, 1. e. Incapacity thereof to give us \ Strength to live Righteoufly, and the Unprofitablenefs [0 'hereof viz. to obtain Perfeci Remiilion of Sins, the j uher Defecl of the Law afore fpoken of. The fame j \rgument the fame Apoftle makes ufe of more plainly , ind fully Hebr. 8. 7, &c. in relation to the Whole Mo- , ( aick Covenant. For in v. 7. St Paul in effedt aliens, c 1 hat the Fir ft (as it is there call'dj i.e. the Mofaick Co- tenant was Not blamelefs; and therefore that there was Need 0*1 a Second Covenant or the Gofpel, What was Q th* ..: f o Of the Larv of Mofes. Part I. the Faultinefs of the Mofaick Covenant, he fhews v. p. Chap. 6. from Jeremy, viz. becaufe they, viz. the Jews continue! not in that Covenant. By which Words is to be in rea- fon underflood, that the Caufe of the Jews not con- iinuing in that Covenant was not Wholly owing to the Faultinefs of the Jews tbemjelves, but alfo to Some Faultinefs even of t hat Covenant it felf. For other wile "What need was there for taking away that Covenant, and making a new One, if there had been no Fault in that Covenant, but only, in the Jews. The Faultinefs therefore of the Covenant was this, that it vsasZ)efec7ive of proper Means to make and enable the Jews to con- tinue in or keep it as they ought ; that is, is was Z>e- fecJive of affifting Grace. This Deficiency is likewife fet forth by St Paul in Rom. 7. v. y. to the End of the faid Chapter, as may be feen by Reading my Paraphraie on the faid Chapter. Affifting 1 Grace Now St 7^«/j Deputations againfl Juflification by twofold, outward the Law being chiefly founded on the Confederation of and /.»«»*. the Law > s £) t fi c i enC y in tnis Point, it will be Worth while to fpeak more particularly and fully of the Mat- ter. It is then to be oblerv'd, that djfijling Grace is twofold, External and Internal. By external ajfi/iittg Grace is meant the Promifes of Eternal Life. By inter- nal ajfijimg Grace is meant the Inward AfTiftance of the Holy Spirit: Both which was wanting to the Law Car- nally confider'd. «* ^ IU 'a r~ That the Law thus confider'd was defective as to ex- The Law dele- 1 rr i /^ 7 m /. aive as to oat- ternal affifting Grace, or has no where the Tromi/e of ward affifting g (erna i fafe ma j e m jf j s w h al St 'Paul takes notice Grace or thePro- J . 7 . mift of Eumd or, and urges againlt the Law in ieveral places. Thus L 'f e ' Rom. 4. 13 — 16. he exprefly alferts, that the Tromije- of the Inheritance there refer'd to, which is chiefly to be underitood of inheriting Eternal Life or Heaven, was made to Abraham and his Seed, not thro' the Law, but thro the Right eoufnejs of Faith or Gofpel. And this he proves by two Arguments, viz. i ft . Becaufe if they which be of the Law, be Heirs, — then the Tro- mije made to Abraham long before the Law was given, is made of no EffecJ. And i 1 /. Becaufe it was requifite the Of the Law of Mofes. ^ i the Tromife fhould be of Faith and Grace, to the End Part I. the Tromife might be fure to All the Seed, not to that Chap. 6. only which is of the Law, but to that aljo which is of the Faith of Abraham, i.e. not only to the Jews, to whom Alone the Law of Mofes was given, but alfo to Ithe Gentiles. St Taul fpeaks more fully and fo more |ciearly of this Matter Gal. 3. Where v. 18. he teaches, that (he Inheritance, viz. of Eternal Life, is by no means \thro' the Law, but thro' the Tromife which God made long before the Law, as v. 17. that is, thro' the Gofpel. So that the Law, confider'd Carnally or in oppolition |to the Gofpel, was never defign'd by God for a Lxw or Covenant of Eternal Life, as being altogether Need- ilefs, there being Such a Covenant made long afore the Law. The Apoftle then proceeds to anfvver an Ob- jection which was obvious to be made, viz. Wherefore then ferves the Law ? Of which Somewhat has been already faid in Se£t. the firft of this Chapter, and more will be faid §. 34, $6, 17. The Apoftle go's on v. 21. to anfwer another Objection, viz. Is the Law then a- gainjl the Tromifes of God? To which he replies, God forbid: for if there had been a Law given which could have given Life , verily Righteoufnejs Jhould have been by the Law. Where it is manifeft, that thefe two Ex- preffions, If there had been a Law given which could have given Life, and, If the Inheritance be of the Law, are ufed by St Taul as Equivalent ; and therefore to give Life v. 21. is the Same as to give the Inheritance v. 18. which Inheritance muft therefore be That of Eternal Life. So that from this whole Paflage it ap- pears, that St Taul do's no lefs than twice aflert there- in, that the Law could not give Eternal Lfe> which is the Same as to aflert in other Words, that the Law was not a Law or Covenant of Eternal Life : to the lame Purpole belongs All that follows in the fame Chapter, as the Reader may fully fee by reading my Paraphrafe on the faid laft Part of the Chapter. I proceed to ob- ferve here, that to what has been afore cited on this Head out of the Epiflles to the Romans and Galatians, is exactly agreeable, What we read Hebr. 7. ip. For G 2 the $2 Of the Law of Mofes. Part I. the Law made nothing Terfeft, hut the Bringing in o) ^ Chap. 6. a better Hope did? by the which we draw nigh unto God. 1^ i. e. the Law can give neither perfect RemiHion of Sins \f- pad, nor yet Strength fufficient to enable us to forfake fo Sin for the Future ; but the Gofpel, which may fitly f> be ftyl'd the Bringing in of a better Hope, do's givefr Both the foremention'd Bledings ; fo that thereby wejfa are enabled to draw nigh unto God, that is, to obey hisp Commands, and imitate his Divine Holinefs, and fo to to 1 become Acceptable to and Beloved by him; whereupon P he gracioufly forgives us All our Sins, and withal con-Is; fers upon us Eternal Life, and fo we draw nigh to him® in the higheft Senfe. This Excellency of the Gofpel f above the Law is mere plainly and even exprefly men-^ tion'd Hebr. 8.6. where it is ftyl'd a Better Covenant than k the Legal one, becaufe it is efiabhjlfd on Better Tromifes.bj xix. It remains to fpeak of the other DefecT: of Adifting Qu The Law defe- Q race wn jch was in the Law, viz. of the Inward Af- -to ftive as to Inward . .rrn > svr- r i r> / Affifting Grace or Jilting Grace , or the Ajjmance ana Gift of the Holy^ *£*,"&»»<* Spint. Of this principal Dcfed of the Law St ?«»/Sfl Gift of the Holy C ~ , • . r __.. . - ,, Spir;t, often ipeaks. For in this relpect it is, that he calls wz the Miniftration of the Law no other than the Mini- o ftration of the Letter, forafmuch as it was a meerly ex- n ternal Miniftration, not only made up of External and is Carnal Precepts or Rites, but aifo void altogether of I any inward Energy or Efficacy. Thus St Taul explains K himfelf more fully v. 7. where he fays of the Law, that k it was the Miniftration of Death written and engraven 't in Stones only, and fo meerly Externally propos'd, noc^i being accompany'd with any Efficacy of the Holy Spi- is rit, which might reach to and work on the Inward \\ Man. On the contrary St Taul calls the Gofpel the il Miniflratton of the Spirit v. 6. forafmuch as its Precepts I are in their own Nature Spiritual, and alfo and chiefly are by the powerful Working of the Holy Spirit in- wardly written and engrav'd in the Hearts of Men. For when St Taul Styles the Gofpel the Miniftration of the Spirit, he do's fo, not only in refpeel of the Na- ture of the Doclrin of the Gofpel, ( as Many think,) but alfo in refpeel; of the Efficacy of the Holy Spirit,: which ! Of the Law o/Mofes. yj vhich infeparably accompanies the Gofpel, as is evi- Part I. lent from v. 3. of the fame Chapter; where St Paul Chap. (J. peaking of the Gofpel embraced by the Corinthians hro'his Miniftry, fays, that it was theEpiJlle ofChrifl, mitten not with Ink, but with the Spirit of the Living iod\ not on Tables of Stone, but in flejhly Tables of the Heart. Which latter Words manifestly rtfcr to the difference between the Miniftration of the Law and he Gofpel, as confiding chiefly herein, that the Law vas given only Outwardly, and writ in Tables, where- s the Gofpel was alfo Inwardly admimfter'd, and writ- en in the very Hearts of Men, by the Spirit of the Jving God. To the fame purpofe belongs Rom. 8. 2. vhere St Paul, fpeaking of the Law in Oppofuion to he Gofpel, calls the Gofpel the Law of the Spirit of Life in ChriHJefus. For that the Spirit of Life or ^uickning Spirit do's not here refer to the Nature of he Gofpel it felf, as it confiits of Spiritual Precepts, .nd which reach to the Spirit of Man, (which is the lenfe fome put on the Words,) is mamfcft from hence, 'iz. that the Spirit here mentioned is faid to be, not n the Gofpel-law it felf, but in Chrifl'Jefus, namely as n the Head, and denv'd from Him unto the Church s his Body. And the Gofpel is here call'd the Law of he Spirit, becaufe the Holy Spirit is promis'd in the Jofpel, and his Grace do's infeparably accompany the ielief of the Gofpel. Moreover that Men are freed rom the Law of Sin and Death, not by the bare Do- lirin of the Gofpel receiv'd, but by the Spirit of Chrift, Is what muff be *\cknowledg'd by All, that will not lun into the grand Error okPehgius. What has been llready faid, is further prov'd and clear'd by Gal. 3. 14. •/here to the Cutfe of the Law mention'd v. 13. St Paul Ippofes the Bleffmg of Abraham, and explains that Blef- Ing by the Promife of the Spirit, i. e. of giving the Ipirit. So that the Promife of giving the Holy Spine b that Grand Privilege of the Gofpel Covenant, where- in confifts its Great Excellency above the Law. To Irown All, I (hall add the remarkable Teftimony of ■ft John Chap. 1 1 7. of his Gofpel: The Law was given by 74 Of the Law ofMofes. Part I. by Mofes, but Grace and Truth came by Jcfus ChriBM Chap. 6. Where it is nianifeft that St John oppofes the Law td) the Gofpel, and fo denies Grace and Truth to belong ti e the Law in Oppofition to the Gofpel. But as Truth it i here oppos'd to the Shadows or 7//>fJ of the Law, fd i] by Grace is here chiefly meant that plentiful Effujion i of the Holy Spirit on Chriflians, which was Unknown i to them that were under the State of the Law. j xx. It has been fufficiently (hewn, that the IVhole Mo-n m^b^VnfwtLaw, Moral as well as Ritual, taken in its moffli Eumai ufe was proper Senfe for the Law or Covenant made at Mounivs i°Z" d in the S mat t anc * confider'd only Carnally or Literally , otic which is the Same, in Contradi&inclion to the Gofpel $ was deficient both as to forgiving and affi fling GraceU But if the Law of Mofes be taken in a lefs proper or fo large a Senfe, as not only to denote the Writings oftl Mofes, but alfo all the other Books of the Old Tefla*i mentj in which Senfe it is frequently taken: Then, otu in this Senfe it may be granted, that there are in the n Law or the Old TejUment fome not obfew e Revelations i of a Future Life; altho'even in this Senle a Clear anah exprefs Tromijc of El em al Life is fcarcely, or rather |iis not to be found. But tbefe Revelations of Eternal D( Life, whatever they be, properly belong to the Gofpel k Covenant, firft, made with /Idtm^ afterwards renew'dici with Abraham; not to the Mojatck Law or Covenant k properly fo call'd, and given or made at Mount Sinai.b 'Tis true that the Earthly Promifes made to the Obfer^i vation of the Law of Mojes, were defign'd to be Signify or Tokens of thofe Good things which belong'd to the m Gofpel, and that thefe Good and Evangelical Things otir Tromijes were intended by God himfelf to be compre«\\ henrled under the Earthly Promifes contain'd in the Bo Law. 'Tis alfo true, that in the Law there are fome re general Tromifes or Such as are made in general Terms: \\ under which Eternal Life, not only may be, but wai trn comprehended according to the Intention of God. Oijo this Sort is, I will be their God, &c. and the like. Bui' i this ifetrot fufficient to fay, that Eternal Life was/wjO misd in the Mofaick Covenant. For firft all Promife; a annex! Of the Law o/Mofes. yy inext to any Covenant ought to be clear and exprefs, Part 1. » as to be Eafy to be underftood by Both Parties Co- Chap. 6". enanting, which can't be faid of Promifes only Ty- ical and General. Secondly, Erernal Life as fet forth y Types, and comprehended under General terms, was ot given to the i^vterW Righteoufnefs exacled by the |etter of the Law, but to that Internal or Spiritual and vangelical Purity and Piety, whereof the other Out- rard Righteoufnefs was only a Shadow. For as under ae Temporal Good things promis'd in the Law were pmprchended or typify 'd Eternal Good things; fo the lodtly Religion prefcnb'd by the Law was a Shadow |r Type of the Spiritual Righteoufnefs, which (hould more clearly reveafd in the Gofpel. ^^ What has been faid concerning the Promife ofEter- in what senfe »/ Life, may Eafily he accommodated to the Promife the ^ ly , s ? irit r the Holy Spirit, ror it is evident that this Promiiebe promts* in no where to be found in the Law properly fo call'd. the Law - a other Books of the Old Teftament, asPfalms, Pro- bets, fe>c. which fomenmes go under the name of the Law or the Old Teftament more lagely taken, we fre- utntly read both of God's promi/ing his Holy Spirit, ad Men's obtaining it. Nay in the Writings cfMofes, bo' not in ihe very Mojaick Covenant , we find a fuf- ciently clear Promife of God's giving the Grace of be Holy Spirit to the Ifraelites, as Deut. 30.6. The \.ord tby God will circumcije thy Heart, and the Heart c - thy Seed y to love the Lord tby God with all tbj Heart, yc. For that fuch a CircumciGon of the Heart, as pre- ares Men to love God with all their Hearts^ can't be nought without the powerful Working of the Holy ipint, is acknowledg'd by All that are not Pelagians. ut then this Spiritual Circumcilion of the Heart did elate to the Gofpel-righteoufnefs, which lying under le Cover of External Rites and Ceremonies, firft Mofes imfelf, and after him other Prophets, did as it were oint at with a Finger. For the Righteoufnefs of Faith, which was manifejied in the Gofpel, was Afore and of Did witnejfed by the Law and the Prophets, as St Paul xprefly alferts Rom. 3.21, From f6 Of the Law of Mofes. Part I. From what has been faid, it is by the way to be ob- $t Chap. 6. ferv'd, that altho* there is in the Law no Promife of. an <* fo ews, was a Law of mofi peifeft Obedience, or that it c a bVobferv'cL * did oblige All to whom it belong'd, and that under the Peril of Eternal Death, to the moH abfolute Obedience n all Refpecls and to the higheft Degree, fo as Never hro' their wholes Lives to be guilty of the leaft Fail- ng. On this Account it is that Many fuppofe St Paul :o conclude, that No Man can be jujlify d by the Law, r orafmuch as it is impojfible to yeild inch an abfolutely herfecJ Obedience thereto. But that this is a very [wrong Opinion, may be prov'd by feveral Confedera- tions or Arguments. For i. To this purpofe ferves what has been afore ob- XXVJ erv'd Chap. i. §.4. as to the Degree of Obedience to T ^ merit '"• hich Any one can be obligd. For it has been there bbferv'd, that it is a Primary and mod Evident Dictate f Reafon, that No one can be obligd to do Any thing hat is altogether impojfible for him to do. And as God s the Author of the Law of Nature, fb We may be jtlTur'd that he will Never a£i Himfelf contrary there^ to; and confequently Never did or will require of Man to do Any thing that is wholly tmpojfible for him o do. To this it is reply'd by Some, that God in Adam be- SSa ore the Fall gave all Mankind fufficient Strength to anfwer'd. Derform fuch a molt abfolute Obedience; but that Man- kind loll that Strength by the :>in, which A&am in the Per/on of all Mankind committed; and therefore that jod may Even now, and that mosHJuBly, exact fuch n abfolute Obedience from Mankind, and that under he Peril of Eternal Death. But this is an Opinion fo extravagantly Ablurd, that One would think it impo£ ble for a Reafonable Creature to Embrace it. For it an'c with any colour of Reafon be faid, that God in \Adam Ever gave all Mankind fufficient Strength to H perform *Arg. id. 5-8 Of the Law of Mofes. Part I. perform a mod Abfolute Obedience, only Conditionally^, Chap. 6. viz. On Condition the fufficient Strength vouchiaf 'd to * Adam had been made a Right Ufe of by Adam, fo as Not to have finn'd in eating the Forbidden Fruit. But this Condition being Not perfbrm'd by Adam, fuch Strength was Never acJually given to the reft of meer Mankind, but only to Chrilt. Whence it follows, that to fuppoie that God (hould neverthelefs exact (till an Abfolute Obedience from the reft of Mankind) fince he Never acJually gave them Strength to perform fuch an Obedience, is iuch a Suppofition, as right Reafon will teach us, is altogether Inconfiftent with the Divine Ju- ftice, and much more with the Divine Equity and Goodnefs. On the bare Trinciples of Reafon , it is fuf- ficient to fay m this Cafe, as Abraham did in refpe&i to Lot, Shall not the 'Judge of all the Earth do right V Gen. 18 2J. For that Argument of Abraham is founded only in the Unreajonablenefs that Lot fhould be punjjhd for the Sins of the Reft of the Inhabitants of Sodom , which he had not Tower to help. But ^j^h 2 * Come we now to Arguments drawn from the Law it fclf. If then the Law be Spiritual// confider'd, it was (as has been often obferv'd) no other than the Go- fpelh felf fhadow'd by Types. And therefore No one: in his right Senfes will fay, that in this refpect the Law requir'd fuch an Abfolute Obedience, as is afore men- tion'd under the Peril of Damnation, (ince the Gojpel now clearly reveal'd requires no fuch Obedience underi & Juch Tenalty. If we confider the Law Carnally or Li- * teraHy, it is no lefs or rather more Abfurd to make it a Law of the moft perfedt Obedience. For i ft . we read in the very Law, that God exprefly order'd Sacrifices to be offer d for the Expiation of fitch Offences as were not committed Trefumptuoujly or Wilfully, and out of meer Contempt of the Law, as Numb. ij. 22 — 29. But now it is Contradictory in effect to fay, that the Law did allow Tar don to fome Sins, and yet did exacJ 1 the moft per feci Obedience, i 1 /. So far was the Law of Mofes from exacting a perfect Obedience from the Jews, that it is manifcft that Some things were allow'd them in k\ t T9 Part I. Chap. 6. XXVIII. Gal. 3. Jo. do not Of the Law o/Mofes. n the Law by God for the Hardnefs of their Hearts, which are Sinful to be done by us Chnftians. Such as Polygamy, and Divorce for light Occalions, of which ee Deut. 24.. r, &c compar'd with Matth. 19. 3, &c. Wherefore (ince by the Law feveral Sins were par- on'd the Jews, and fome things (which are Sinful to isChriitians) were exprefly allow'd them; it is beyond ill Difpute in Reafon, that the Law did by no means xact an Obedience every way Perfect and Abfolute. However there are principally two. Arguments , whereby Some endeavour to defend the aforeiaid Opi- ^TqI^ ^"' lion, and fo to prove that thence St Paul infer'd the be exafted by the impoilibility of being juftify'd by the Law. The firft Law - \rgument is taken from Gal. 3.10. Curjed is ever) One hat continues not in all things which are written in the Book of the Law to do them. Here, fry they, it is ma- lifefl that St Taul infers the Impollibility of being Ju- lify'd by the Law from this Confederation, that by the Law No one can be free from the Curfe, that do's not )erfeclly keep and obey All the Commands of the Law. But to this the Anfwer is Eafy, viz. that it is not ne- eflary, nor requifite, that this Expreflion, Continue in 411 things, fhould fignify the molt perfect Obedience, : orafmuch as fuch an Obedience is impolfible to be per- r orm'd by Man; and therefore it can't Reafonably be uppos'd agreeable to the Divine Equity, that for the Want of fuch an Obedience Men fhould become ob- loxious to an Eternal Curfe. So that the true Senfe >f the lail cited Text is this : Every one is Curled, or jbnoxious to the Punifhments denounced by the Law, who do's not perfevtringly do and obferve All things, which the Law requires: But he is efteem'd to perfe- iere in doing All, who do's not Wilfully and prefum- nuoufly break the Law, but keeps the EfTentials of the _,aw whole and entire, or carefully obferves All thole J recepts of the Law, which contain the Subftance or nain Conduct of Life; of which fort are All thofe Pre- :epts mention'd by Mofes in the Curfes fet down Deu- teronomy 27. That fuch a Sincere and careful Ob- erver of the Law may be moft juftly efteem'd to Con- H 2 tinue 60 Of the Law of Mofes. Part I. Untie in All things written in the Law, We have the Chap. 6. Authority or Witneft of one that is beyond Exception, viz. of the Man after God's own heart, the Royal Pro- phet 'David. He in Tfal. up. not only prays that he might keep the Law ; not only acknowledges that he hidfworn and would per form it, viz. that he would keep God's righteous Judgments; but he alfo AfTerts, and that more than once, that he actually had kept God's Law, \.$S' that his Soul had kept the Tejlimonies of God, and that he had kept his Precepts and Teilimonies, v. 167, id8. In what Senfe he was to be efteem'd to have done fo, he plainly (hews when he fays v. 11. With my whole Heart have 1 "j 'ought ; v. 14. / have been delighted tn the way of thy Tejlimonies, as much as in all Riches ; v. 24. Thy TeBimonies are my Delight and my Counfellers ; and v. 5 "7. Thou art my Tortion, Lord. Laftly, that Such as keep the Law in the forernention'd Senfe or Manner, are free from the Curfe of the Law, the fame Divine and Infpir'd Perfon teaches us, not only by praying that God's tender Mercies might come unto him that he might live, becaufe God's Law was his Delight, v. "7*7' but alfo by aliening that Great Teace have they who leve thy Law, and Nothing Jhall offend them, v. \6$. nay that They are even Blejfed that keep his Teflimo- nies, namely they that feek him with the whole Heart, v. 2. By the forecned Texts it is as Clear as Noon- day, that David neither look'd on the Law, as a Law that exacled the moji abfolute Obedience, and fo was altogether impoffible to be kept; nor yet did he imagin, that for the Want of fuch an Obedience any one (hould become altogether liable to the Curfe of the Law; but that on the contrary in the Judgment of David, He was to be efteem'd to Continue in All things written in the Law, who did Sincerely and with his whole Strength xxix. take Care to Continue in the fame. The fame fur- Further it is evident, that Gal. 3. 10. the Apoftle ex- £n^l&£p*fly f P eaks oi'Sueb as are of the IVorks of the Law, into a SjUogifluti i. e. who thought to be juftify'd only by the Law, be- Form. j n g e j tner ignorant of, or Contemning the Grace of the Gofpel. For thus Gal. 3.10. he begins : For as many as are Of the Law o/Mofes. 61 *rc of the Works of the Law, are under the Curfe fee. Part L Whence it is manifefl, that the Apoftle's Argument Chap. 6". there is to be underftood, Not of all Mankind, but only of a certain Sort of Men, denoted by iuch as are of the Works of the Law. Which will appear beyond all Ex- ception, if we reduce the Apoftle's Argument into a Syllogiftical form thus: Curfed is Every one that continues Not in all things written in the Law: But Such as are of the Works of the Law, do Not continue in all things written in the Law : Therefore Such as are of the Works of the Law, are Curfed, or under the Curfe of the Law. Hence it clearly appears, that the Apoftle do's in- deed affert, that Such as are of the Works of the Law neither did nor could continue in all things written in the Law. But it do's by no means hence appear, that the Apoftle aliened the Same of AU others, particular- ly of Such as were of Faith, i. e. who belie v'd the Go- fpel, and ThankfuHy laid hold of the Grace thereof, and who thereby did partake of the Blefling of Abra- ham, viz. the Tromife of the Holy Spirit, whereby they were or might be enabled to fulfil the Righteoujnefs of the Law, and fo to avoid the Curfe thereof, as v. 14. compar'd with Rom. 8 4. and laftly Whom the Apoftle oppofes to Such as are of the Works of the Law, Gal. 10. In a Word, the faid Apoftle has no where faid the leaH Word againB the ToJJibdity of fulfilling the Law by the Grace of the Gojpel, namely fo far forth as the Law is confider'd as a Law impos'd on Man un- der the Tain of Eternal damnation. On the contrary, St Taul often offer ts the Toffibility of fulfilling the Law, particularly Rom. 8. 3,4. where he exprefly afc ferts , that ChriB was therefore fent by God, that the Righteoufnefs of the Law might be fulfill' d in us. The other Argument made ufe of to the contrary, D eut .6.f. proves J and which is look'd on by Such as ufe it to be Unan- " < "^ b " the Law fwerable, is taken from Deut. 6. $. Thou Jhalt love the e p *?fJ obedience, I Lord thy God with all thy Hearty and with all thj Soul, *>" the Ctntnrj. and with all thy Might. Here, fay Such as defend that 6 1 Of the Law o/Mofes. Part I. that Opinion we are difputing againft, you fee that the Chap. 6. moft Terfeft Love of God is requird of AH by the Law. Now Such as ufe this Argument, quite overthrow their own Caufe thereby. For when no other Love of God is here requird, than fuch as is with all our Might, it is raoft manifefl that Nothing is requir'd beyond or above oar Might, being namely affifted by that Meafure of Grace, which God do's, or at leafi is ready on his part to vouchfafe to Every one. But it is certain, that we are Able to obey God fo far forth as our Might reaches* For it is a manifeft Contradiction to fay, that we are Not able to do what we have Might or Power to do. The Truth of what we here ailert, is further confirm'd in the fullctt manner by thefe following Con- fiderarions, viz. i A . God promifes to give to his People what he here require s of them, namely that he would arcumcife their Hearts lo, as that they jhould hve him with all their Hearty fee. Deut. 30. 6. i}v. God him- felf witnelles, that there have been Such as have thus lov'd him. Thus it is faid of "David ' , that he follow d God with all his Heart to do that only which was Right in his Eyes, 1 Kings 14. 8. And io it is laid ofjo/iah, that he turnd unto the Lord with all his Heart, and with all his Sou/, and with all his Might, according to All the Law of Mojes, 2 Kings 23. 2?. Laltly it is laid of Afa and all Judah, that they had enter d into a Cove- nant tofeek the Lord God with all their Hearts and all their Souls, 2 Chron. 1 j. 12. Which fhews that tofeek, which is the fame as to Jerve, God with all the Heart and Soul, was efteem'd by them no Impolfible thing to be done. Infbmuch that we read v. 1 j. that the j f wore unto the Lor A fo to do; and v. 1 J. we read that as they had (worn with all their Heart, lb they Actually fought him with their whole 2)e/ire, whereupon God was found of them. In fhort, we are faid to do That with all our Heart and Strength, which we Chiefly delight in and mind, as we commonly fay of a very Studious Perfon, ft, P xr 'r»/ that he is Wholly in his Books. The Law of M»- ¥/( -r-- i r 11 1 r J L. /*/, mwhatfenfe It luniciently appears from what has been laid, that ~K d ie J~7 'f he Law of Mofes did by no means require the moli mrh by Si Pah!. j j \ r ^ • abfolute Of the Law of Mofes. 6% abfolute Obedience, and confequently was not Impof- Part I. Ible to be obey'd. Whence it follows, that the Moral Chap. 6, *art of the Mofaick Law is improperly call'd the Law $ Works by fome Modern Divines, who look on the ("aid Moral Law ', as confider'd wtthout Chriff, to exact from Fain Man the raoft abfolute Obedience under the Peril of his Soul, forafmuch as they conceive the Mo- ral Law to be as it were a Repetition of the Original Law given in the State of Integrity, as has been Afore obferv'd Chap. 4. §.10. But fuch widely miflake SiPaut, who fuppofe him by the Law of Works, Rom. 3 17. to denote the Moral Law confider'd in the manner juft aforemention'd. For thereby St Taul means the Whole Law of Mofes i Ritual as well as Moral, confider'd only Carnally or Literally ; forafmuch as the Ritual part re- quir'd manifold Outward Works or Rites: and as to the Moral parr, it was contented with fuch Righteoufnefs as confifted in Outward AcJs, forafmuch as the Law denounced Death only againft the Outwards A&s or Commiffion of Adultery, Murder, and the like; not a- gainft the Inward Affections of fuch Sinners. That what I here mention, is what StTaul truly means by the Law of Works, appears from the whole Context, Rom. 3.2-7 — 30. Where is BoaBing then f // is ex- cluded: By what Law? Of Works i No, but by the Law of Faith. For we conclude that a Man is juflifyi by Faith, without the Works of the Law Is he the God, of the Jews only? Is he not alfo of the Gentiles ? Tes t of the Gentiles alfo. Where St Paul proves that a Man is not juilifyd by the Law of Works for this Reafon, becaufe God is the God not only of the Jews, but of the Gentiles alfo. Which Reafon plainly fhews, that StTaul had then in his Thoughts chiefly the Ritual Law, which pertain'd to the Jews only, and was as a Partition- wall (Ephef 2. 14.) to divide them from the Gentiles. Now that the Moral as well as Ritual part of the Mo- faick Law confider'd Literally did not exclude Boa/iing, is evident from hence. Viz. i ft . that there were fome among xhe Jews, who did not f&lfly pretend, that they did duly and unblaraeably obferve the Law, confider'd only 64. Of the Law o/Mofes. Part I. only Externally or as a Law of External Works, in Chap. 6. refpeft of its Morals as well as Rituals. Such was St Taut, who fays ofhimfelf, Phil. 3.6. that touching the Right eoujnejs of the Law, he was Blame lefs ; and A&s 23. 1. that he had hvd m all good Confctence to- ward God until that day. viz. in Both places he is to be underftood to ipeak, in refpeft only of the External Righteoufnefs of the Law. Such alfo was the Young Man in the Gofpel, who boa/led to our Saviour that he had obferv'd the Moral, and fo much more the Literal part of the Law from his Youth, fo as not to lack Any thing, in refpe£l of what was Outwardly requir'd by either part of the faid Law. See Matth. 10. 17 — 20. So that if the Obfervation of the Law of Works, or the Outward Righteoufnefs of the Law had been fuflicient to Salvation, there would have been Thoje who would not have Bood in Need of the Forgivenefs of Sins and Redemption, and consequently might have well boa/led. Further to the performance of this Outward Righteouf- nefs of the Law Man's own Will was fuflicient, and there was no Need of the Grace of the Holy Spirit', and fo flill there would have been more Caule for BoaJling y if Juftification had been attainable by the Law ofWorks t "or bare Outward Works of the Law. The Law of m»- From what has been faid, efpecially concerning the fa in what lenfe great DefecT; of the Law as to Forgiving and Aflifting *JfnaiTif!, andfn Grace, it clearly appears, that the Law only Carnally what lenfe Nor^.confider'd or in oppofition to the Gofpel, was by no means a Covenant of Eternal Life. But if the Law be confider'd not only Carnally or Literally, but alfo Spi- ritually, then it is to be altogether Granted, that the Law thus confider'd was a Covenant of Eternal Life ; forafmuch as it was no other than the Gofpel hid un- der Types or Figures, and cover'd with the Veil of Ce- remonies. In which Senfe it is faid exprefly in the New Teftament, not only that the Law was holy, and the Commandment holy, andju/l, and good ^ Rom. 7; 12. and that the Law was Spiritual, v. 14.. but alfo that it was a Commandment or Law ordain d unto Life, v. 10. It Of the Law 0/ Mofes. 6$ It remains now to confider, For what End the Law Part I. was given: Of this St Taul fpeaks chiefly or more pro- Chap. 6, feffedly in two places, Gal. g. i p. and Rom. ?. 20. Now xxxin. what is faid in Both places may be apply'd to the Whole . Th * E " d of g' v - Law, viz. its Moral as well as Ritual Part. But in the domGai, 3. 13. former place St Taul feems plainly to have had Refpeft chiefly to the RitualLa.\v; and in the latter place chief- ly to the Moral Law. Hence to the Objection put Gal. 3. 19. Wherefore then ferves the Law} St Taul replies, //, viz. in refpect to the Ritual part thereof, was added becauje ofTranfgrefJions, viz. of the Ifrae- lites, chiefly in making and worfhipping the Golden Calf. For it is plain from the Mofaick Hiftory, that the Ritual part of the Law was not added till after the Ifraelites had been guilty of that Great Sin of Idola- try ; and thereby had clearly fhewn How much they were addicted to the Superftitions of the Heathens, and confequendy how much they flood m need of fuch a Law as the Ritual, in order to keep them from falling into Idolatry, by having Rites which fliould be lome- what like to thole of the Heathen, but (hould be adapted to the Worfhip of the Only True God. On which account it is, that the faid Jewifh Rites are ftyl'd by St Taul no other than the Elements of the World, Gal. 4.3. and elfewhere, forafmuch as they were Such as the Reft of the World ufed. All of the Law that Mofes had given to the Ifraelites, before he went up Mount Sinai to ft ay there forty days, was only the Ten Com- mandments , and fome T otitic al Laws relating to the Civil Government, and ufually call'd judgments as may be feen Exod.24. 3. compare! with v. 9. But before Mofes came down fiom the Mount, the People had made and worfhipd the Golden Calf; and after that was given the Ritual Law. That fuch w T as the Rea- fon of giving the Ritual Law, was the Opinion and Doclrin of the moft Primitive Fathers, asjttflin in his Dialogue with Trypbon 3 and Irenaus m his fourth Book againft Hcrejies, at the end of Chap. 28. and be- ginning of Chap. 29. and TertuUian in Book 2. againft Marriott. I And 66 Of the Law ofMoics. Part T. And here it is not improper to obferve, that where- Chap. 6. as St Taul ftyles the Law, Gal. s> i. a Yoke of Bondage, xxxiv. and in like manner St Teter defcribes it to be a Toke m what fenfe which the Jews were not able to bear, Adts 15". 10. 1 to^/BonLge, This is molt reafonably to be underftood of the many and Not to be born. anc | burdenfom Rites and Ceremonies, which the Law requir'd with great ExacJnefs to be obferv'd, and which were added ( as St Taul fays Gal. 3. 19.) for the Tranf- grejfwns of the Jews or Israelites. That the faid Toke is to be underftood of Circumcifion and other Rites of the Law, is evident from Aits 17. Where the Debate in the Council then held aijferufalem was about this Point ; whether the Chriflian Convert of the Gentiles were oblig'd to obferve the Ritual Law ofMofes. That the faid Toke of Bondage and Not to be born is not to be underftood of a molt perfect Obedience requir'd by the Law, particularly by the Moral part thereof, has been fufliciently prov'd above; where it has been obferv'd, that the Law was more indulgent in refpect of Morals, inafmuch as it allow'd Polygamy and Divorce for lefler Caufes than Adultery. So that it is not reafonably to be doubted , but the Toke of the Ritual Law was put on the Neck of the Jews as a Tunifhment for their Tranfgrejfions, as well as for the other Reafons afore- mention'd. xxxv Come we now to Rom. ?. 20. where St Taul gives us Law e further/b«»» a further Account of the End of giving the Law. Viz. from Rom. j. 20. J~/ Je j^ aw enter d, that the Offence might abound. Here it is obfervable that the Greek word rendered, enter'd, do's in its proper and full Importance fignify, to enter by the By or for a Time only, and that in a Jecret man- ner. And St Taul m^y be well thought to ufe the faid "Word, becaufe the Law was to ferve only for a Time, and was given not to the whole World, but only to the Ifraehtes who made a very fmall Portion of Man- kind. It is next to be obferv'd, that the Word here render'd, Offence, do's properly denote fuch an Offence as Adam's was in eating the Forbidden Fruit, viz. a Tranfgreffion of a Tofitive Law whereto 'Death is ex- prejly denounced. In the like fenle is the word Sin to be Of the Law o/Mofes. 67 be taken v. 13. Until the Law Sin was in the Worla \ Part I. but Sin is not imputed where there is no Law, i.e. Such Chap. 6. as liv'd between the Fall and the Law, did what was Sin in it felf, viz. againft the Law of Nature; how- ever it was not imputed as Sin, viz. Such as render'd the Sinner liable to Death; and that for this Reafon, becaufe as jet there was no Law given, whereby Death was openly denounced againft Sin. But after that the Law enter 'd, the Offence abounded, i. e. fuch Sin began then to be multiplyd, as was of the like Sort with That firft Sin of AH, that is, which fubjedied the Sinner to Death. That fuch is the Senfe of Rom. y. 13 and 20. may beconfirm'd by the parallel place Rom.'], p. where the Apoftle fpeaks of the Race of Abraham as of One Man, and that in his own Perfon, thus: I was Alive without the Law Once ; but when the Commandment came, Sin revivd, and I dyd, i. e. Before the Law of Mofes was given, which exprefly denounces Death to the Tranfgreflbrs thereof, I was Alive, i.e. I was not by reafon of any Sin of mine Legally obnoxious to Death. But the Law oi'Mofes being given, Sin, which Before was dead v. 8. that is, which before the Law of Mofes had no Strength or Power to fubjedt me to Death, ( for the Strength of Sin is the Law, 1 Cor. 1 j. 56. ) after the giving of the faid Law, did as it were revive, i.e. did recover the Strength or Power of fub- jedting to Death, which from the Fall it had loft ; and fb according to the Tenor of the faid Law^ it render'd Me as being a Tranfgreflbr of the faid Law liable to Death. This being premis'd, the moft eafy Senfe of Rom.y. 20. is this: The Law was given to the Ifraelites for a Time, not that thereby there might be among the Ifraelites more Sins committed, but only that more of the Sins committed, ( viz. Others befides the firft Sin committed by the firft Man) might render the Ifrael/te that finn'd, Legally liable to Death. This was done by God, neither Unjuftly, nor out of any lefs Kindnefs to Abrahams Seed, than he had Afore. It was done not Unjuslly, forafmuch as by the Moral part of the Mo- faick Law the Law of Nature was render'd more Clear I 2 or 6% Of the Law of Mofes. Part I. or Eafy to be perceiv'd in many Refpe&s ; and fo ma- Chap. 6. ny Immoralities came to be more clearly known to be Such by the Law of Mofes; and fo if committed, they deferv'd the greater Punilhment. And this is All that fome will have to be the Meaning of the Law's entring that Sin might abound, i. e. fay they, that Sin might become the Greater or more Sinful. Secondly, God in giving the Law to the forefaid End, did ii Not out of any lefs Kindnefs to Abrahams Pofterity, than he had Afore. To this Objection as forefeen by him, Si Taut prefently fubjoins this Anfwer in the fame v. 20. But where Sin did abound ', Grace did much more abound. For how much foever Sin abounded, the Grace of God was ready in Chrift to forgive it All to the true Peni- tent. Now the Greater is the Sin which is forgiven, fo much Greater or more abounding the Grace, by which it is forgiven. ^u^^V t. Further yet, the Grace of God will ftill more appear The End of the . . r r • ■% i »• *• r • i n * i the Royal Prophet 'David, who well underftood the vdationsmadero Gofpel Righteoufnefs couch'd or veil'd under the Le- ^cM^sot gal Rites, and was not ignorant of the Gofpel Myfle- /cent or Birth. nes, fome of the Circumftances whereof were Firfl of all reveal'd to him. The Gofpel or Spiritual Righteouf- nefs is fufhciently fet forth, or as it were preach'd, in feveral of his Pfalms, particularly the 119 th , 5° ch >5*i ft , 134 th , and 143 d . As to the Myfteries of the Gofpel, and their Circumftances, it was fir ft reveal'd to ( David y that among the Families of the Tribe ofjudab Chnfl fhould be born of his Family, as Pfd. 132. 11. compar'd with Afts 2. 30. to pafs by feveral other places of the K Old 74 Of the State of the Gofpel from the Law Part I. Old and New Teftament, As 'David foreknew that Chap. 7. Chrift was to be born of his Seed according to the Flejh, fo he alfo knew that Chrift was the Son of GOD ac- cording to the Spirit of Holinefs, (Rom. 1. 3, 4.) that is» Very God of Very God. This is largely fhew'd Hebr. 1. where v. 10, &e. the Words of David, Pfal. 4J. 6, -7. are apply'd to Chrift, viz. Thy Throne, OGod, is for ever and ever fee. So alfo Davids Words Pfal. 102. 27, &c. (according to the Septuagint and our Old Englilh Verfion in the Common-prayer Book,) Thou, Lord, in the beginning haH laid the Foundation of the Earth, fee. are apply'd to Chrift, Hebr. 1. 10, 11, 12. Hence it fufficiently appears, that David was not igno- rant, that as }ohn 1. 1, &c. In the Beginning was the Word, and the Word was with God, and the Word was God, — that All things were made by him fee. Fur- ther, as David knew the Tre-exijience of Chrift as God, fo alfo he foreknew both the Humiliation and Exalta- tion of Chrift as Man. As Jchrift's As to Chrift's Humiliation, David foreknew i ft , the Humiliation or Expiatory Death or Sacrifice of Chrift, and fo his Prieft- suffermgs. hood, as appears from Pfal. 40. 6 — 8. compar'd with Hebr. 10. $ — 14. Wherefore when he, viz. Chrift comes into the World, he fays , Sacrifice and Offering thou wouldji not 3 but a Body hafl thou prepard me, — Lo I come to do thy Will, God, — By the which Will we are fancliffd, thro the Offering of the Bod) ofjefus Chrift once for All. Hitherto belongs alfo Plal. 1 10. 4. The Lord /'ware and will not repent, Thou art a Trieji (or as Hebr. ;. 10. an Highpriejl) for Ever after the Order of Melchifedec. 2,'y, David forefaw that Chnft would humble himfelf, even to the Death of the Crofs, as ap- pears from Pfal. 22. 16. They pierced my Hands and my Feet, j 1 /, David forefaw or foreknew moft of the Orcumftances of Chrift's Death. For inftance, the Be- ginning of the fecond Pfalra is apply'd by the Apofties to the Confpiracy both of Jews and Gentiles againft Chrift, in Ads 4. 24 — 28, Lord, thou art God, — who by the mouth of thy Servant David hafl faid, Why did the Heathen rage fee. — For of a Truth again B thy holy to the Full Promulgation of the Gofpel. 77 holy Child J ejus whom thou hafi anointed ', both Herod Part I. and Pontius Pilate, with the Gentiles, and the People of Chap. 7. Ifrael, were gather d together ', fee. Acts 1 . if — 20. ex- prefly aliens that the Holy GhoH by the mouth of 'Da- vid /poke beforehand concerning Julias, who was Guide to them that took Je fits ; that he was number 'd with us, i.e. the Apoftles &c. Where St Peter refers to Pfal. 41. p. and 69. 2y. and iop. 8. The Evangelifts further obferve, that David fpoke aforehand of Chnfi's Gar- ments being divided among the Soldiers, and Lots cad upon and for his Vefture; and of Vinegar given him to drink; (compare Pfal. 22. 18. Matth. 27. 35". John ip. 24. alfo Pfal. dp. 21. John ip. 28 — 30.) and thac a Bone of his when dead (hould not be broken, Pfal. 34.20. compare with Joh.1p.36. Laflly, in the very beginning of Pfal. 22. we have the very Words our Sa- viour fpoke, not long afore he gave up the Ghoft. And in v. 7 and 8. of the fame Pfalm, not only the Be- haviour, but even the very Scoffs of the Jews at our Saviour whilft hanging on the Crofs, are related more like an Hiftonan than a Prophet. See Matth. 27. $p, Proceed we now to Chrift's Refurredtion and Exal- As t0 chrift's tation, and what follow'd After. That David forefaw RefurreMtnznd Chrift's Refurreclion, is exprefly aliened by St Peter, Acls 2. 27 — 31. For David /peaks concerning him, I forefaw the Lord always before my Face, fee. — He fee- ing this beforehand, f pake of the Re furr eel ion ofChriB, fee. Compare Pfal. 16. 8 — 10. That David forefaw alfo Chrift's Afcenfion, the fame Apoftle exprefly af- ferts in the fame Chap. v. 34, 35". David is not afcended into Heaven , but he fays himfelf, The Lord faid unto my Lord , Sit thou on my Right hand, till I make thy Foes thy FootHool, as Pfal. no. 1. That the Sending of the Holy Ghoft was alfo forefeen by David, appears from Ephef 4.8. Wherefore he, (viz. David) fays, (viz. of Chrift,) When he afcended up on High, he led Capti- vity captive, and gave Gifts unto Men. Laftly, that David foreknew the Calling of the Gentiles, is evident from feveral places in the Pfalms. I fhall mention only K z fuch Exaltatitn &C. 7 6 Of the State of the Gofpel from the Law Part I. fuch as are mention'd by St Paul to this purpofe, viz. Chap. *]. Rom. iy. o, 10, 1 1. y& */ is written, (viz. Pfai. 18. 49.) Therefore wilt I give Thanks unto thee, Lord, among the Gentiles, andfing Praifes unto thy Name. And again, viz. Pfal.n^. 1. Praife the Lord, all ye Gentiles; and laud him, all ye People. And fo much for David. TheG«L/Re- The next P^ ace t0 ^ avt ^ m this Cafe is juftly o\v- veiarions made ing to Tfaiah, who, for the many Revelations relating to }fa,ak. t0 the Q f pe i youchfafd unto "him, is ufually ftyl'd the Evangelical Prophet. What had of Old been ob- fcurely intimated to Adam, by foretelling that the See A of the Woman fhould brwfe the Serpent s Head, was more clearly reveal I'd to Ifaiah, by declaring not only the manner of Chrift's Incarnation, viz. Behold, a Virgin Jloall conceive and bring forth a Son ; but alfo the Divi- nity of Chrift in the next following Words, viz. And they fJjall call his name Emmanuel, which being inter- preted, is, GOD with us. Compare Ifai. 17. 14- with Matth. 1 . 2 $. OS. John Baptiji that Tfaiah did prophefy, more than one Evangelift witneffes : This ( viz. John BaptiB) is He that was fpoken of by Ifaiah the Pro- phet, faying , The Voice of One crying in the Wilder* xefs, <&c. Compare Ifai. 40. 3. with Matth. 3. 3. &c. That Ifaiah did likewife foretel the Divine Power of Chrift to heal and the like, St Matthew alfo witnelTes Chap. 8. 16 , 17. Moreover that the Spiritual or Gofpel Salvation, which Chrift Firft of all plainly preach' d, was well forefcen by Ifaiah, is evident from almofl every Page of his Prophecy, particularly from Chap; 61. 1, &c. For Chrift himfelf allures us, Luke 4. 21. that This Scripture (viz. Ifai. 61. r,&c. ) was fulfill 'd in the Ears of the Men of Nazareth by Himfelf. That the Sacrifice or Death of Chrift with feveral Circum- ftances thereof was foreknown by Ifaiah, No one can doubt that duly reads the fifty third Chapter of his Prophecy. That the faid Chapter do's refer to Chrift's Pafiion, the Holy Spirit teaches us, Ads 8.30 — %f. and Mark ij.28,&c. Laftly Ifaiah often foretels both the Infidelity of the Jews, and the Converfion of the Gentiles. As to the former compare Ifai. 6. 9. with Matt. to the Full Promulgation of the Gofpel. 77 Matt. 13. 14. and Ifai. 8. 14, if. with Rom. 9. 33. and Part I. If si- 1- and 65-. 2. with Rom. 10. 16. 21. As to the Chap. 7. latter compare If 42. 1, 4. with Matt. 12. 18, 21. and If 6$. 1. with Rom. 10. 20. Cotemporary with IJaiah were Hofea, Amos and Go ^ ReVeia- Micah. That Hofea foretold Chnft's Return out of tion * made <© Egypt, we learn from Hof 1 1. 1. compar'd with Matt. wllL^""" & 2. 15-. and that he foretold the Calling of the Gentiles, we learn from Hof 1. 10. and 2. 23. compar'd with Rom. 16. The fame was alfo foretold by Amos, as appears from Am. 9.1 1. compar'd with Ads 15.15- — 17. The Birth-place of Chriffc was firfl: foretold by Micah, Chap 5-. 2. compar'd with Matt. 2. 5,6. And Mic. 6. 6 — 8. contains a remarkable Exhortation or Inltru- 6lion concerning the Spiritual Righteoufnefs of the Gofpel. That Jonah was a Type of Chrift, our Saviour him- r V ^7 ferf teaches us, and that in a twofold Refpccl:, viz. both as to the Refurrection, and alfo as to the preaching of Repentance. As to the firft our Saviour fpeaks Matr. 12,40. For as Jonas was three days and three nights m the Whale's Belly, fo JJjall the Son cf Man be three days and three nights in the Htart of the Earth. As to the latter our Saviour fpeaks Luk.n.30. For as Jonas was a Sign unto the Ninevites, fojljall a!,o the Son of Man be to this Generation. Indeed it is Remarkable, that as well the Preaching of Jonas, as the Repentance of the Ninevites were purely Evangelical. There was not a Word fpoken by Jonas of any Sacrifice or other Legal Rite to be outwardly perform'd to gain God's Reconciliation ; nor did the Ninevites reft in an Only outward Repentance, but repented Inwardly, and fo in a true Evangelical manner. For we are told Jon. 3. 10. that God J aw their Works, that they turn d from their Evil way. Next to Jonah I (hall mention Nahum , as being f m^w». like wife fent afterwards to the Ninevites, and whofe Preaching to them had, like that of Jonah, nothing in it that favour'd of the Law or Legal Rites, but was purely Evangelical; as may be feen Chap. 1. v. 2,3,6,-7. Thofe 7 8 Of the State of the Gofpel from the Law Part T. Thofe Words in the lalt verfe of the (aid Chapter, Be- Chap. 7. hold, upon the Mountains the Feet of him that brings good T 'd/ngs , that pubhjhes Peace, is exprefly apply 'd to the Preaching of the Gofpel by St Paul, Rom.10.15". Indeed the Apoftle there fpeaks in general, viz. As it is written , forafmuch as the like Words occur Ifai. J2. 7. and fo the Apoftle might have refpeft to Both places. As Jonah was afore Amos, Hofea or Ifaiah ; fo Nahum was after them in Time. GoMReveh- * vJexc t0 Nahum in order of Time may be rank'd tions made lojoel, m Chap. 2.28 — 32. of whofe Prophecy is fore- J ,el - told the Effufion of the Holy Spirit on the Apoftles and other Chriftians, as St Peter expreQy teaches us, Acls 2. 1 6 j &c. This is that which wasjpoken by the Prophet Jofl. And tt JhaU come to pafs in the lati days, {fays God ) I will pour cut my Spirit on all Flefh — And it fhall come to pafs that whofoever Jhall call on the Name of the Lord, Jhall befav'd. In which laft Words "the Prophet intimates, that under the Gofpel there fhouid be no Diftinclion between Jews and Gentiles, as St Paul exprefly obferves Rom. 10. r 3. of zl'phtnUh Zephaniab and Jeremiah were Cotemporaries, as was *nd jeremub. moll: probable Habakkuk alfo. The Prophecy of Ze- phaniah plainly favours of the Gofpel, Chap. 2.3. and Chap. 3.p_2o. That the Gofpel Covenant was well enough underftood by Jeremy, appears from what has been already (Chap. 6. §. 10. of this Treatife) faid con- cerning that Paffage of Jeremy, Chap. 31. v. 3i,&c. The Prophecy of Habakkuk concerning Juftification by Faith, viz. the JuB Jhall live by Faith, Chap. 2. 4. is well known, as being often mention'd by St Paul, viz. XII Rom. 1. 17. Gal. 3. 11. Hebr. 10. 28. Gojpei Revek- Next in order of Time was the Prophet T>aniel } who £>w. made t£>was honour'd with many extraordinary Revelations. He is frequent in fetting forth the Eternal Duration of the Kingdom of the Gofpel, as Chap. 2. 44. and 4. 3, 34, and 6. 26. and 7. 14, 27. And he not only foretels the Cutting off of the Mefliah or Death and Sacrifice of Chnft, but had the Cleared Revelation made to him above any other, of the precifeTirne when Chrift (hould be to the Full Promulgation of the Gofpel. 79 be cut off or crucify 'd. And to pais by other Parti- Part I. culars, he of all the Prophets moft plainly taught the Chap. 7, Jews, not only the Refurreclion of the Body, but alfo the twofold State of Life that would follow after the Refurre&ion, viz. Chap, 12. 2. And many of them that Jleep in the 'Dnft of the Earth, jhatt awake , (ome to everlasting Ufe , and fome to Shame and everlafiing Contempt. The Prophet Ezehel was Cotemporary with 'Daniel, To je©*w. but fomewhat younger. He exprefly admonifhes the Jews, that the Law ofMo/es, viz. the Ritual, was given by God to their Anceitors only for their Impiety, and that it was not in its [elf Good, and fo the Obfervation thereof was not available to Eternal Life, Chap. 20. 2 f. The fame Prophet well underftood the Gofpel Cove- nant, viz. that it afforded a full and perfect Forgivenefs of all Sins, as Chap. 16. 63. and Chap. 36. 27, 29, 35. as alfo that it requir'd fincere or inward as well as out- ward Repentance, and Aclual Righteoufnels, as Chap. 36. 31. and Chap. 18. y,&c. as alfo that the Gofpel Co- venant promise! the Aflifting Grace of the Holy Spirit, as Chap. 36. 26, 27. and Chap. 3 7. 26, 27. compar'd with 2 Cor. 6. 10. Ezekiel likewife foreknew that both Jews and Gentiles were to be gather'd together into One Flock under One Shepherd ChriB, the fon ot'Z)avid, as Chap. 34. 23. and 37. 24. As alfo that there would be a Refurrection of the Body, as Chap. 37. 1 — io# Laftly, Ezehiel plainly diftinguifhes between the Mo- faick and Gofpel Covenant, and fhews that the Re- markable Reftoration of the Jewifti Nation, of which fo many and great things are faid in Scripture, viz. their Spiritual Reftoration to the moil; fpecial Favour of God, would be brought about, not by means of the Mofaick Covenant, but of Another which was to endure for Ever y i. e. the Gofpel Covenant , as Chap. 16.60 — 63. OJbadiah moil: probably was Cotemporary with 2)a- To ^Jj,^ niei and Ezekiel, and the youngeit of them. That he foreiaw the Kingdom of Chrift, and the Salvation that was to arife from the Preaching of the Gofpel, fuffi- ciently appears from v. 17 and 21. of his Prophecy. Haggai 8o Part I. Chap. 7. xv. xvi. To Ualachi. Of the State of the Gofpel from the Law Haggai and Zechartah were Cotemporaries after the Return of the Jews from the Baby lonilh Captivity. The Abolifhing of the Mofaick Covenant, and the Succeed- To Haggai and W g f the Gofpel Covenant were foretold by Haggai, as we learn Hebr.12. 25,27. compar'd with Hag. 2.6,7. The Prophecies otZechariah are well known, concern- ing Chriifs Riding on an Afs lntojerufalera, Chap. 9. p. compar'd with Matt. 21. y. as alio concerning ChrnTs Side being pierced with a Sword, as Chap. 12.10. com- par'd with Joh. 19. 37. and laifly concerning the thirty pieces of Silver which were given Judas for to betray Jefus, as Chap. 11. 12. compar'd with Matt. 16. 1$. 'Tis alfo plain that this Prophet preach'd the Righteoufnefs of the Gofpel, as Chap. 7.9, 10. and Chap. 8. i6,i7,&c. as alfo that he forefaw the Calling of the Gentiles, Chap. 14. p. and the EfFuiion of the Holy Spirit, Chap. 12. 10. Malachi, as he was the Laft of the Prophets under the Mofaick Difpenfation, fo he forewarn'd the Jews, that the Angel of the Covenant , viz. Gofpel Covenant was about to come into the World, who would purify the Sons of Levi, &c. Chap. 3. 1. and fo on. Which Words as they are to be underftood of the Coming of Chriit, fo alfo is that other Prophecy Chap. 4. 2. viz. that the Sun of Righteoufnefs foould 'ari/e with Healing in his fVings. This Prophet alfo foretold the Coming of John BapiiB before Chrift, Behold \ I will fend you Elijah the Prophet afore the Coming fee. Chap. 4. y. Laftly, he plainly foretold the Calling and Converfion of the Gentiles, Chap. 1. n. From the rifwg of the Sun even to the going down of the Same t my Namefoall be great among the Gentiles^ fee. Thus 1 have gone thro* the Writings of the Pro- *i«r«w^"ofphets, wu ^ as inucn Brevity as was fuitable, having this chapter. ta k en notlce f t he Chief, or at leaft Moft of the Chief Places cited in the New Teflament out of the Prophets; by Considering or Viewing of which thus laid together, may belt be dilcern'd the State of the Gofpel, Irom the Giving of the Law to the Full Promulgation of the Gofpel. Hence appears alfo the Truth of thole Words of XVII. A Recapitulation to the Full Promulgation of the Gofpel. 8 i of St Teter, Adls 3. 24. ^11 the Trophets from Samuel Part I. and thofe that follow after, as many as have fpoken, Chap. *}. have like wife foretold of the J e 'Days. To fum up in fhort this Matter. What belongs to the Gof pel-State, raay be diftinguifh'd under two general Heads, viz. Such things as belong to the Terfon of Chrift,and Such things as belong to his 'Doffrin. As to the former, it appears from the forecited Places, that the Divinity, Miraculous Incarnation, and the more Remarkable Circumftances both of the Life and Death ofChnft, as alfo of his Re- furrection, Afcenfion, &c. were plainly enough fore- told by the Prophets. As to the Chriftian Doctrin, it appears likewife from Places aforecited, that the Jews were plaimy enough taught by their Prophets, i ft , that No one could be jnftify'd before God by Works, i.e. the bare Outward Righteoufnefs or Obfervance of the Law, but by Faith, i.e. Inward and Spiritual as well as Out- ward Righteoufnels, or by Good Works proceeding fiom Faith m Chrifr, that is, in fhort, by the Gofpel. 2 1 /, that in order to perform fuch Inward and true Righteoufnefs there was need of the T>ivme Grace, and that meer Natural Strength was by no means fufficient to the faid End. 3^ and laftly, that there would be a Refurredtion of the Body, and a two-fold State or Condition in the World or Life to come, viz. Happy or Unhappy, according as Men's Lives had been here Good or Bad, Godly or Ungodly. Having now brought the Series of the Gofpel-ftate The SI> » of down to the End of the Mofaick Difpenfation, I fhall this Firh Part. therewith end likewife the Firft Part of this Treatife. A N L i$ A N HELP For the Right Understanding of the SEVERAL DIVINE Laws & Covenants &c. PART II. CHAP. I. Of the GofipQl-Covenant in general, IT has been obferv'd in the firft Part Chap. 2. §. 11. t that the Firft Covenant of Grace or of Eternal J n h c e fi J g£ Life, made with Adam in his State of Integrity, was made nuu by was made null and void by Eating of the forbid- d a e : n ' n F g ml;! forbld " den Fruit, not only in refpect to Adam himfelf, but alio in refpedt to his whole Pofterity \ fo that all the Children of Adam, confider'd only as fuch, are Chil- dren of Death, i.e. altogether excluded from all Pro- mife of Immortality, and fubjecled to the Neceflity of Dying without hope of ever Rifing again. IT It has alfo been obferv'd in the firft Part Chap. 3. § 3. a ««*> covenant that God, who of his meer and infinite Goodnefs at firft ^fSJ^'J; made Man out of Nothing, did of his meer and infinite chnji. Mercy anew Create fain Man unto good Works in Cbrift JefuSy (as Ephef 2, 10.) that is, did anew make Man L 2 capable $4 Of the Gofpel-Covenant in general. Part II. capable of attaining Eternal Life, as a gracious Reward Chap. I. of his good Works or holy Life here on Earth, name- ly by Virtue of a New and Second Covenant of Eter- nal Life, which God made with Adam after his Fall, thro' the Mediation and Redemption of Chrifl. The gI/w-co- This Second Covenant of Eternal Life, commonly venant belongs to call'd by the peculiar name of the Gofpel, as it was at t^oftort Te d ^ made w * tn ddam the common Father of all Man- fcmiy from the kind, fo belongs to all Mankind; and has been of ** a11 - Force prefently from the Fall, thro' all fucceeding Ages, and (hall continue of Force to the World's End. Hence all truly pious Perfons, whenfoever or where- foever they have liv'd or (hall live, tho' agreeable to their different Ages or Countries, they (hall be judgd by a different Law, (viz. either the Law of Nature \ or of Mofes, or of the Gofpel) yet they fhall htjuflifyd y or accepted by God unto Eternal Salvation, only by the Grace of the Gofpel-Covenant. rv. But altho' the Grace of the Gofpel was of Force pre- nanc made k^mn fently from the Fall, and did avail to the perfect or b] Degrees. eternal Salvation of all Such, as any where or at any time did Sincerely and with their whole Strength fol- low after Piety ; yet the Light of the Gofpel appear'd more and more only by Degrees ; nor did the Sun of Righteoufnefs (as our Saviour is call'd Mai. 4. 2.) arife in the World, before the Time appointed by the Divine Wifdom was come. Howrchrift/«/- When that Fulnefs of Time was come (as Gal. 4. 4.) $Wi the Law and then came alfo God the Son in our Flefh or Nature to the Prophets. jr^j ^ Law md ^

denoted by drift, Luk. 24.47. by the Remijfon of Sins, and like- wife in feveral other places of Scripture, especially of the New Teftament. The fame are foraewhat more di- ftinclly exprefs'd by St Paul, Acts 26". 18. viz. by the Forgiveness of Sin and Inheritance among them which are fanSlifyd. Now fince both thefe are included in thi Notion of Juflfication by the Gofpel, I frequently denote this ^ri? Tart of the Gofpel-Covenant by the {kid Jujlification. And indeed the Nature of Juftifica- tion by or according to the Gofpel-Covenant being rightly explain'd, thereby will alfo be rightly explain'd that Part of the Gofpel Covenant which relates to God. And I judg'd it proper to begin herewith, forafmuch as the Nature or Notion of Juftificatian according to the Gofpel-Covenant being once rightly and clearly under- stood, will mightily conduce to the right and clear Un- ftandmg of the other Parts of the Gofpel-Covenant. In 88 Of Juftification by Part II. In explaining the Doclrin of Gofpel-fujlification , I Chap. 2. fhall follow this Method. Firft I fliall (hew, What Ju- ii. Jltfication by or according to the Gofpel-Covenant is : The Utthod , ob- Next, by What Method or Degrees it is brought about .ialgjuSficaHonl and confummated : Laftly, What are the fever al Parti' cu/ars which are to concur to our Juftification. in. Firft it is to be (hewn, What is Juftification accord- jIftffSon""'b y ing to the Gofpel-Covenant, which may be thus defin'd the Gofpei-cove- r defcrib'd : juftification by the Gofpel-Covenant is that Afil of God, u hereby God, as a Judge, do's pronounce or declare a Man, that has perform d the whole Condition of the Goj pel-Covenant i according to the State he is in, to be Juft or Righteous according to the Tenor of the faid Goj pel-Covenant, and thereupon abfolves him from all Sins committed before his Repentance, and aljo receives him to Eternal Life, as a gracious Reward of the Righ- teoufnejs he is at that time endued and adorn d with. This Definition or Defcription of Gofpel-Juftification is to be well obferv'd and remembcr'd, not only as it ferves to lay open theSubtilties and Wiles oiihePapifts on one fide, but as it ferves alfo to confute the no lefs pernicious Errors of the Antinomians and Solifidians on the other fide. For as the foretnention'd Defcri- ption of Gofpel-Juftification confifis of three Parts, fo there is not one of them, but what is either wrong un- derfiood, or downright oppos'd, by one or other of the foretnention'd Adverfanes of the true Chriftian Dodtrin. Wherefore for the greater Benefit of the Reader, I fliall more particularly explain the forefaid Defcription, and confirm it with Arguments, and anfwer the Objections < againft it. iv. The moft proper and firft Part of Juftification by the pIrt^7ju[ffica-^ ^P e ^^ ovenant ^ s inat whereby God pronounces him, non by the Go- who has- perform' d the whole Condition of the Go/pel- fpel-covenanc. Covenant according to the State he is in, to be Juft ac- cording to the Tenor of the Gofpel-Covenant, For toju- jlify is a Law or Court-Term, and as fuch is ufed to denote properly, to pronounce one that is put or cited into Court, to be Jujl, i.e. free from Fault, or the Breach of the Law whereby he is judg'd. In like manner whofoever or according to the Gofpel-Covenant. g? whofoever has perform'd the whole Condition of the Part I L Gofpel-Covenant according to the State he is in, he in Chap. 2. the Divine Judicature is fo far pronounc'd to be pro- perly Juft, i.e. free from Fault or the Violation of the Goipel-law. Certainly that Righteoufnefs, whereby we are truly faid to be Juft before God, and by which as the formal Caufe we are properly juftify'd, is by no means the very Righteoufnefs ofjefus Chrift which he perform'd himfelf here on Earth, and which is imputed to us, and made as it were our own by Faith, as fome teach; but it is that Righteoufnefs which we our [elves perform in Cbris~l or by his Holy Spirit, and which therefore is inherent in our felves ; in fhorr, it is our own performing of the whole Condition requir'd by the Gofpel-Covenant. That imputed Righteoufnefs is no other than an abfurd Fictiom which has no real Foundation in the Gofpel - Dodlrin , will be largely ihewn Chap. j. §. 8, &c. On the other hand, that it is by our own aclual Righteoufnefs, which we perform thro' the Grace of the Holy Spirit, viz. by our perform- ing the whole Condition of the Gofpel-Covenant ac- cording to the State we are in, that we are pronounced Jufl: before God, will be fufficiently fhewn Chap. 7, and 8. where I fhall largely treat of the Inefficacy of Faith alone, and of the Neceffity of Repentance and other good Works to Jollification. Here therefore I fhall only alledge fome Texts of P , 0< ,Z' ftom Scripture, which plainly relate to this mod proper Part scripture. of Juftification which we are now fpeaking of, viz. our Juftification from the Blame of Sin. Such is Phil. 2. 1$. where the Apoftle exhorts the Philippians to be bhmelefs and harmlefs 3 the Sons of God without Rebuke. So 1 Their 5-. 23. the fame Apoftle prays that the Thef- falonians whole Spirit and Soul and Body might be pre- fervd blame lefs unto the coming of our Lord "Jefus Chrift. So St Peter exhorts the Chriftians he writes to thus : Be diligent that ye may be found of him in peace y with- out Jpot and blame lejs, 2 Pet. $ id.. Like wile the Words of St John to this purpofe are exprefs: Whofoever abides in him ) viz. Chrift, fins not, 1 Joh. 3. 6. and , whofo* M ever 90 0f Juftification by Part II. ever is born of God, do's not commit Jin, v. p. and v. 7. Chap. 2. he that do's Righteoufnefs y is righteous, even as he, viz. Chrift, is righteous. Laftly, Zacharias and Elifabeth are laid Luk. 1.6. to have been both righteous before God, walking in all the Commandments and Ordinances of the Lord blamelefs. From the forecited Texts it is mod clear, that in order to our Juftification by the Go- fpel-Covenant it is required that we fhould be blame- lejs or the like; and alfb it appears thence, that we may aclually become Jo; that we may, if we be inChrifl, not commit Sin, but do Righteoufnefs ; and that fo as to become Righteous, even as he, viz. Chrift is Righteous, that is, truly and properly Righteous, and not in refpe£t of any Righteoufnefs imputed to us, but in refpecl of our own aclual Righteoufnefs, which we our J elves have done, like as ChriH is Righteous on account of that Righteoufnefs which he himfe/f did. Laftly, it appears from Luk. 1. 6. that there have formerly been fuch Pcr- fons, as were thus a&ually righteous before God, fbr- afmuch as they walked in all the Commandments and Ordinances of the Lord blame lefs. From all which it is to be concluded, that our Juftification by the Gofpel- Covenant do's partly conlift in Juftification mofi pro- perly fo caltd, i. e. Juftification from the blame of Sin. The mlh proper * proceed next to fhew that this Part of our Jufli- Pare of juftifica-fication by the Gofpel-Covenant is the Firjl in order. F/rjf in order. Che Tnat tnis Part is before that other, whereby God ac- cepts us to eternal Life or Glory, is (I think) confefs'd ; at leafl it is plain from Rom. 8. 30. Whom hejuflf/d, them he alfo gloriffd. That the fame Part is iikewife before the Forgivenefs of Sin, which makes the third and only remaining Part of our Juftification by the Go- fpel-Covenant, follows hence, that no ones Sins are forgiven, but his who has firft perform'd the whole Condition of the Gofpel-Covenant according to the State wherein he is, and fb is truly and properly Juft. The fame may be gather'd both from the Words of Chrift, Luk. 24. ty], and from the Words of St Peter, Acts $. 31. For in both places Repentance is fet before the Forgivenefs of Sin. But whofbever do's truly re- pent, or according to the Gofpel-Covenant. 91 pent, the fame performs the whole Condition of the Part IF. Gofpel-Covenant for the State he is in, and fo is truly Chap. 2. Juft, and therefore is pronounced truly Juft or proper!) juflify d by God, namely in refpecl of his prefent State of Life. Now whofoever is fo juftify'd, thereby has right to the other Benefits of the Gofpel-Covenant, viz. both to Forgivenefs of Sins pall, and alfo to eternal Salvation in refpecl of the Life to come. So that the conferring of the right to thtfe two Benefits laft men- tion'd may be look'd on as an Appendix only to our Juftification properly fb call'd ; and confequently that Part of Juftification, which is properly fb call'd, is be- fore the other two Parts or Benefits of the Gofpel-Cove- nant aforemention'd, and confequently is the firfl Part of Jultification in the Order or Nature of the Things. I go on now to the ficmd Part of Jultification by ofthe J"; rfPart the Gofpel-Covenant, viz. whereby God abfolves the of justification , Perfon that has perform d the whole Condition of the Go- viz r - ^/"S"*- r i _ r 7 r. 7 ■ • r ;j 7 • r»- »ej' of dins. [pel-Covenant for the State he is in, from all his bins committed before his Repentance. Now that this Abfb- lution or Forgivenefs of Sins is included within the Notion or Compafs of Juftification by the Gofpel-Co- venant may be prov'd from very many places of Scri- pture. Such is Acls 13. 58, 30. where nothing can be more plain, than that Forgivenefs of 'Sins , v. 38. is de- noted by being juflify d, v. 39. So Luk. 18. 13, 14. thefc two Expreffions, viz. to be merciful to a Sinner, (which is nothing eifc than to forgive his Sins) and to juflify a Sinner, are ufed as equivalent. For our Lord having mention'd the Publican's Prayer, viz. Be mer- ciful to me a Sinner ■, he immediately adds the Effect, of the faid Prayer, viz. that the Publican went down ju- jliffd to his Houfe. Again who can reafonably doubt but that thofe Words, Aits 16. 17, 18. To receive Re- mijjion of Sins and Inheritance among them that are JancJifyd by Faith in me, viz. Chrift, fignify the fame as, to be juflify d by Faith in Chrifl, as it is elfe where exprefs'd. Wherefore he that is juftify'd, by being ju- ftify'd receives thefe two Benefits from God thro' Chrift, viz. Remiilion of Sins and Inheritance among them that M 2 are 9 *■ Of Juftification by Part I L arefanctify'd I (hall pafs by other Texts that may be Chap. 2. cued to the fame Purpofe, and (hall only obferve fur- ther in general, that all thofe Texts, wherein the Sum of the Gofpel is comprehended under Repentance and Forgivenefs of Sins, as Luk. 24. 47. Acl 7. 3 1. &c. In thele Places and the like there are thefe two Parts, viz. iomewhat reqmrd, and fomewhat promis'd. That which is requir'd, is Repentance, under which name is compre- hended the whole Obedience due to the Gofpel- That which is promis'd, is the Forgivenefs of Sins , under which name is comprehended the whole of our Juflifi- cation by the Gofpel-Covenant. But it could not be fo comprehended, if Forgivenefs of Sins was not at all included m the Notion or Compafs of Juftification by the Gofpel-Covenant. Whereas on the contrary, as under Repentance is comprehended the whole Obe- dience due to the Gofpel, becaufe Repentance is a Part or the laid Obediences fo under Forgivenefs of Sins is comprehended our whole Juftification by the Gofpel- Covenant, becaufe Forgivenefs of Sins is a Tart of our Juftihcation by the Gofpel-Covenant. TuftifkatVon^-. Havin g %wn that Forgivenefs of Sins is included fold, vi z fromin our Juftification by the Gofpel-Covenant, from fe- fZZi fron 7 end Te ™ ?f Ae Gofpel or new Teftamem; for the better underftandmg of this Point, I fhall next obferve, In what Senfe the Forgivenefs of Sins is a Part of our Juftification by the Gofpel-Covenant, and may he pro- perly enough denoted under the Name of Juftification. It is then to be obferv'd, that Juftification may be etteem d twofold, as it has refpett either to the Fault or J.o the Tumjhment of Sin. In the firft refpeft he is juitiryd, who is innocent ox free from Fault. In the fecond refpeft he alfo is juftify'd, who, altho' he be guilty and convidted of a Fault or Crime, yet is abfolv'd or freed from Tunijhment for the faid Fault. Now it is apparent, that only xhtfirH fort of Juftification is properly ^Jlriaiy call'd Juftification, forafmuch as he only \s properly and truly Jujl, who is free from Fault ° r ii2 n /T m ' and fo the ktter fort of Juftification is fo caiid lefs properly or only in fome certain refpecl, viz. as or according to the Gofpel- Covenant. 03 as he that is in this manner juftify'd, altho' he be not Part II. properly and really Juft or free from Fault, yet he is Chap. 2. dealt with as if he was Juft, forafmuch as tho' he de- ferves Punifhment for the Fault he is guilty of, yet he no more fuffers it, than if he were entirely free from the /aid Faulty i. e. in fhort, forafmuch as he is abfolvd from the faid Fault or Sin, or the Sin is forgiven him. Now our Juftification by the Gofpel-Covenant in- r nfti ^i oa b eludes both the faid Judications. For the Latitude the Gofpei-cove- or Extent of Juftification is to be accounted for accord- ™ nt fl T l ? d a-c h Sorts of Ju- concur in Human Judicatures, io each do s concur with fiifkation «/»«j, the other always in the Divine Judicature as to the Ju- SjijJJIJl ftification of a Sinner. For the Sinner, being become fpci-covenant. " aPe- 94 0/ Juftification by Part II. a Penitent for his former Sins, and living now accord- Chap. 2. ing to the Tenor of the Gofpel-Covenant, is therefore juftify'd in both the faid refpects by God. For as to his prefent pious Courfe of Life he is properly juflify d, or pronounced properly JuB by God. And as to his former ill Courfe of Life he is juflify d only in the lefs proper Senfe, i.e. he is only abfolv d from the Turn fo- ment due to his former ill Courfe of Life, and that freely on account of the Satisfadtion of Chnft, and by the intervening of his own prefent Righteoufnefs, by which as by the Means or Condition requir'd he ob- tains a Right to the Benefit of Chnft's Satisfaction, viz. the Pardon of his former Sins. Having {hewn that the Pardon of Sin is included in the Notion or Extent of Juftification by the Gofpel-Covenant, I come now to anfwer the Objections thereto. tetye'ttion The F,ril l &al1 mention, (hall be this: That the anfwer'd. word Juftification is no where ufed in the Old or New Teftament to fignify the Forgivenefs of Sins, which is endeavour'd to be prov'd by Induction, or citing fuch places of Scripture where the word Juflify or fome Con- jugate of it is ufed, and then fhe wing how abfurd the Senfe will be, if inftead of Juflify you put Forgive or the like. Thus Deut. s- * They Jhall juflify the Righ- teous, and condemn the Wicked: where if for juflify be put forgive, the Senfe will be improper. So Matt. 1 1. 19. if inftead of Wifdom is juflify d of her Children, be read Wifdom is forgiven of her Children, the Senfe is abfurd. But the Anfwer to this Objection is very eafy. For we do not aflert, that the word Juftification do's of it felf fignify Forgivenefs of Sins: on the very con- trary we have obferv'd afore §.8. of this Chapter, that the word Juftification properly and ftrictly taken, as to the literal Signification of it, cant be truly apply'd to or fpoken of any one that needs Forgivenefs of Sins, but only of one that is truly and ftrictly Juft, or free from Fault or Sin. What we aflert is this, that altho' the word JuB ification, according to the literal Import of it, do's not fignify Forgivenefs of Sins \ yet accord- ing to the Ufe made of it m the Go/pel, or when it is apply'd or according to the Gofpel- Covenant. 97 apply'd to the Gofpel-law, it do's include in the Notion Part II. of it the Forgivenefs of Sin. So that no place of Scri- Chap. 2. pture can be alledg'd, wherein the whole Justification of a Sinner by the Gofpel-Covenant ( concerning which alone is the Controverfy ) is fpoken of, but that the Senfe of the faid Place will be as genum or proper, if for jtiHify be put forgive Sin, as otherwife. Thus in all Places where a Man is faid to be juflifyd by Faith, the Senfe will be flill proper, tbo' it be put a Man is forgiven his Sins by Faith, or the like. So Luk. 18. 14. If for the Publican went down to his Houfe jutltfyd, be read he went down pardon d or having his Sms for- given, the Senfe is flili Good and in effect the Same. So that enough has been faid to fhew that the Ob- jection we are upon is Falfe, forafmuch as there are feveral places in Scripture, where Jujiification and For- givenefs of Sins may be ufed as equivalent Terms; and where they cannot, fuch Places don't belong to the Point controverted, and fo are foreign to the Purpofe, and of no Weight. Another Objection is this : Forgivenefs of Sins and Anot h" L ^. Juftification are two different Things, it being a re- m™ anfwer'd, ceiv'd Axiom, that fuch Things as differ in Subject, differ between themfelves. Now that Forgivenefs of Sins and Juftification do or may differ in SubjecJ, is manifeft. For Juflification may be found, where there is no Room for Forgivenefs ; and on the contrary , there may be Forgivenefs, where there is no Juflifica- tion. For inflance. If a Man injures me, I may for- give him the Fault, and yet not juftif) him in my Judg- ment. See 2 Sam. 19. 23. On the contrary: One that is falfely accufed of Injuring another, he may be jujii- fyd, tho' he flands in no need of Forgivenefs, when he is free from the Fault he is accufed of See Deut. 25-. i,&c. The fame Anfwer will ferve to take off this Ob- jection, as took of the firfl, viz. It is to be remember'd, that the Queftion is only about Forgivenefs and Jufli- fication by the GcfpelCovenant, which two never dffer tn Subjecl. For God never forgives any one according to or by virtue of the Gofpel-Covenant, whom he do's not 9, that it is no other than is tranfafted by virtue of a Law, and according to the faid Law. And the fame Arguments prove, that Forgivenefs by the Gofpel-Covenant is alfb no other than an aft oi Juftice, forafmuch as it is in like manner founded in Chrift's Satisfaction, ( compare Rom. y. 9. with Matt. 26. 28. Ephef 1. q. Col. 1. 14.) and is tranfafted by Virtue of and according to the Tenor of the Law of the Gofpel. Whence it is that God is faid to be faithful andju/i in forgiving the Sins of the truly Penitent, 1 Joh.i.p. Again that om Juftification by the Gofpel-Covenant is alfo, and that in a primary Manner, an aft of Grace and Mercy, is moil plainly attefted by Holy Scripture. Thus we are faid to be juflifyd freely by his Grace, Rom. 3. 24.. Where the Apoftle ufcs a remarkable Pleonafm by faying, freely and by his } viz. God's Grace, that he might the better N fhcw, XV. What has been 9g 0/ Juftification by Part II. fhew, that our Juftification is to be attributed to the Chap. 2. Grace and Mercy of God. In like manner the fame \ApofUe f peaks of the Forgivenefs of Sins, Ephef i. 7. In whom, viz, Chrift, we have Redemption thro his Bloody the Forgivenefs of Sins , according to the Riches of his Grace. So that whichever way thofe we are di- fputing againft turn themfelves, they can find nothing, but what may be alike affirm'd both otjuflification and Forgivenefs by the Gofpel-Covenant. And this may fuffice as to that Part of Juftification faid of the For- by the Gofpel-Covenant, whereby God forgives one pvenefi of Sin, , who has per f orm 'd the whole Condition of the Gofpel- is or great Ule to « . . _ r c»nfute the Errors Covenant ror the State he is in, all luch Sins as he has of the M'/M***- committed before his Repentance, according to the Go- fpel-Covenant ; or more briefly, this may fuffice as to Forgivenefs of Sins, as it is included in Juftification by the Gofpel-Covenant. I have infilled the longer on this Point, becaufe it is of great Ufe to fhew the Er- roneoufnefs of the Doiirin of the Solifidians. For thefe, at lead the molt Rank of them, tho' they deny not Re- pentance to be neceffarily reejuird by the Golpel-Cove- nant to the Forgivenefs of Sins, yet they flick not to deny Repentance to be requird tojujlification. Which Error arifes from their not duly dijlinguijloing between Forgivenefs and juftification properly fo caU'd and con- fider'd in theml'elves, and Forgivenefs and Juftification confider'd in refpecl; to the Senfe in which they are ufed in the Gofpel\ and therefore falfely affert Forgivenefs by the Gofpel-Covenant to be altogether different from Juftification by the Gofpel-Covenant ; becaufe For- givenefs confider'd JiriSily in it Je If is different from Juftification confider'd Jlriclly in it f elf But fince it appears from what I have faid, that Forgivenefs by the Gofpel-Covenant is not different from , but included in Juftification by the Gofpel-Covenant ; it follows that Repentance is requir'd by the Gofpel-Covenant to pur r , XVL ,r, Nullification* forafmuch as by the Confcflion of our Ad- Of the third Part' J I . '• • ,j m_ -r? f C c ofjuftificationby verianes it is requird to the torgivenejs of bins. theGofpei-cove- j t ren iains now to fpeak of the laft Part of Juftifi- punc/tt' frimat cation by the Gofpel-Covenant, viz. whereby God ac- *•«/<• cording or according to the Gojp el-Covenant. 99 cording to the Tenor of the Gofpel-Covenant receives Part IT. one that has perfcrm'd the whole Condition of the Go- Chap. 2. fpel-Covenant for the State he is in, unto Eternal Life as a Reward of bis prefent Right eoujnefs. There are fome Solifidians who contend, that the adjudging of Eternal Life to a Perfon (as well as the Forgivenefs of Sins ) is very different from Justification, and an A£t altogether foreign thereto. Wherefore that on the con- trary the adjudging of Eternal Life is included in the Notion ofjuftification by the Gofpel-Covenant , fhall he fhewn from Scripture. For the right Undemanding of what I here under- ln „^ fethia take to prove, the Like is to be obferv'd, as was afore is a part of jufti- obferv'd in reference to Forgivenefs of Sins: viz. I do ficatlon ' not affirm, that the word Jujlification of it /elf, or ac- cording to the literal Signification thereof, do's imply the adjudging of a Reward. For I well know that there may be "J unification, where there is no Reward, He that is accufed of Theft or Murder &c. in our Courts, if he be found Innocent, he is indeed juftify'd or ac- quitted by the Judge; but then the Law appoints no Reward to be given him, becaufe he is not a Thief or Murderer. It is well to be obferv'd, that I fpeak of the word Juftfication, as it is apply'd to or made ufe of in the 'Divine Judicature and Law of the Gofpel And this is what I aflert, viz. that Justification by God and according to the Gofpel-Covenant, do's always include within its Extent the adjudging of Eternal Life as a Reward to the Perfon fo juftify'd. To fum up the whole Matter in fhort. The Latitude or Extent of Juftification is to be judg'd of by the Law it refers to. Hence no Reward is adjudg'd to one that is juftify'd m our Judicatures, becaufe our Law do's not appoint fuch a Reward to the Innocent. But to him that \s juftify'd by the Gofpel-Covenant in the Divine Judicature, to him a Right to the Reward of Eternal Life is alio ad-- judg'd, becaufe the Gofpel-Law or Covenant has decreed fuch a Reward to the Juft. So that in the Divine Ju- dicature, altho* it be not exadlly the fame, to pronounce one Juft) and to adjudge him worthy of Reward, yet it N 2 is ioo 0/ [unification by Part II. is evident that both thefe are contam'd under the Bene- Chap. 2. fit of Juftification by the Gofpel Covenant. xvirr. But to come to Proofs from Scripture. And the firfl: f £«;JT ftaI1 be Rom - J. i8- - So by the Righteoufnefs of one, viz. Chnft, the Free-gift came upon all Men unto Ju- Jiification of Life. Here the Juftification obtam'd* by Chnft and fo vouchfaf'd by the Gofpel-Covenant is call'd, not barely Juftification, ox Juftification from 2)eath or ihe Punifhment of Sin, but Juftification of Life, forafniuch as it not only frees from Death, but brings along with it alfo Eternal Life. So v. 17. the Apoitle celebrates the Abundance of Grace and of the Gift of Righteoufnefs , i.e. of Juftification by Chnft; namely, becaufe the faid Gift of Juftification did not only free from Death, which by Sin we have deferv'd, but go's further, and grants unto us, that we fhall reign tnLife by Jefus Chrijt. What can be faid more clearly to the Purpofe ? In like manner, what we affert, is confirm'd by thofe Texts, where to become Heir, viz. of the Kingdom of Heaven, and to be juftif/d, are ufed as equivalent Terms, as Rom. 4. 13, 14. Gal. 3. 18. compar'd with v. 21. Col. 3. 24. To which may be added all the Texts, wherein Juftification, Life, and Salvation are ufed pro- mijcuoujly. For what other Reafon can be given, why thefe Words fhould be fo promt fcuoufly ufed, but this, viz. that in Juftification there is confer'd a Right to Sal- vation and Eternal Life. To inftance in one Text, Gal. 31 1. That no Man is ju/iif/d by the Law in the Sight of God, is evident: for the Juft fhall live by Faith: where the Apoitle proves that a Man is not juftif/d by the Law but by Faith, becaufe Man fhall live by Faith. Which Argument of the Apoftle's is of no force, unlefs our Affcnion be true, viz. that to bejuftif/d, and to live, i. e. to have Right to Eternal Life be equivalent. And fo much for Scripture-proofs, to which more might be added, but that thofe already brought fufficiently prove the Truth they were alledg'd for. what's been . What has been P r °v'd concerning Eternal Life being faidasto i}& third included in Juftification by the Gofpel-Covenant, is well to or according to the Gojpel-Covenant. i o i to be obferv'd, foralmuch as it fervts to confute the Part IT. Errors of the Antinomians and Solifidians. For hence Chap. 2. it appears, that whatever is necelfanly requir'd by the p m of juftifica- Gofpel-Covenant in order to attain Eternal Lift ', the jjf"' ^ftF? fame is neceflanly requir'd by the Gofpel-Covenant in Errors of the Un- order to beju/lifyd; and therefore that not Faith alone, fy ™**"' ™& s *- but alfb the Keeping of theGofpel-Commandments is ne-' ceffanly requir'd by the Gofpel-Covenant, as a Condi- tion of Justification. Thus Chriffc exprefly teaches, If thou wilt enter into Life, keep the Commandments, Mat. 1 p. 17. So Mat. 7. 21. Not ever j one that fays unto me % Lord, Lor d, J}) all e titer into the Kingdom cf Heaven , but he that do's the Will of my Father which is in Heaven. For it has been prov'd in the foregoing §. 18. that to enter into the Kingdom of Heaven or into Life, and to btjuflifyd, are equivalent ExprefTions. Having thus prov'd by many and fufficiently flrong T j, e obje&ioaa Arguments (to fay no more) the Truth of the Defini- of the &'«£*«» 1 11 nr ■ " ri n-r- i 1 r> fliewn to be no tion, or at Jeait Delcription, of Jultincation by the Go orlier c h an a /r«- fpel-Covenant above §. 3. of this Chapter laid down, !w*« waging judge it proper not to omit that thofe we difpute a- a gainfl in this Point, do confefs, that Forgivenefs of Sins and Right to Eternal Life are infeparably annext 10 Ju- flification by the Gofpel-Covenant. Whence it follows, that all their Objections againft the forefaid Definition of Juflification by the Gofpel-Covenant do in the up- fhot amount to no more than a trifling Wrangling about tneer Words, or their Signification, which nothing ad- vantages the Caufe oi'Solifidiamfm which they plead for. Inafmuch as it is very abfurd at the Bottom, to make the Conditions of attaining things infeparably conneSled to be different. Whatfbever is requir'd to attain that which is infeparably annext to Justification, the fame mujl likevcife be necejfarily requir'd to attain Juflifica- tion it felf, forafmnch as one can't attain that wnich is infeparably annext to Juflification, without attaining alfb Juflification. Wherefore, when by the Confcffion of our Opponents Repentance is in the New Tcftament exprejly requir'd to attain Forgivenefs of Sins, and the Keeping of the Commandments is exprejly requir'd to attain io2 Of Juftifi cation by Part If. attain Eternal Life ; it is evident that Both, and there- Chap. 2. fore not Faith alone, are require! to our Jufiific at ion , forafmuch as by the Confeffion of our Opponents Both, and not Fatth alone, are requir'd to attain Forgivenefs of Sms and Eternal Lfe, which are infeparably annext to Jujlification. More relating hereto will be taken no- tice of in its proper Place, viz. Chap. 7 and 8. xxi. j t nas b een largely {hewn, What is Juftification by the By what Degrees _ ., , _ °. *. in* 1 J ■** j^ificationbyiheCrojpet-Covenant: it is next to be lhewn, In what Me- is^lrw^T^boll*^ 1 or ty w ^ ai ® e i rees ) i* i s brought about and con r *L&?$Jmm«tedJummateZ. Which is thus: Whofoever being a new Convert or Penitent performs the Inward Works of Faith and Repentance, (viz. Believes in Chrift, Grieves for and Deteits Sin, humbly Flies for Refuge to God's Mercy, Loves God above all Things, fully Pupofes to lead a new and holy Life, and the like,) he thereby per- , forms the whole Condition of the Gof pel-Covenant, which is requird of him as to the State wherein he at prefenc is, attho' he has not yet had Opportunity or Time to lead a religious Courfe of Life acJuaUy. I exprefly add a&ually, forafmuch as at lead in Vow even a religious Courfe of Life ought to be perform'd by him that is to be Juftify'd, which Vow is therefore to be comprehended under the fine ere purpofe of Leading a new Life reckon'd afore among the inward Works of Repentance. Such an one, having thus perform 'd the whole Condition of the Gofpel-Covenant for the State he is at prefent in, viz. of a new Tenitent, is thereupon juftify V by the Go- fpel-Covenant, and has a Right to all the Benefits of the Gofpel-Covenant. Now if Life be granted to fuch an one, then he is requir'd by the Gofpel-Covenant, actually to lead a religious Courfe of Life in all refpedis, in order to preferve the Jujlification which he has at- taint. Laftly, the faid Perlon being thus juftify'd in this World, in the World and at the Judgment to come will be publickly and iblemnly declared by Chrift as Judge to btjujl according to the Tenor of the Gofpel- Covenant, and fo the Forgivenefs of Sins will be granted him, and the Reward of Eternal Life adjudg'd to him. Such is the Method of our Juftification, or the gradual or according to the Go/pel- Covenant. 103 gradual Progrefs of it from its Beginning to its Con- Part II. fummation. Chap. 2. Hence it appears, that our Juftification may fitly be xxn. diftinguifh'd into Conftitutive' and Declarative. By Con- of justification ftttutive Juftification is meant that Juftification, which C Z c 'urluvt. " we attain in this Life by the Gofpel-Covenant. For Faith, and the other Chriftian Virtues, and the Works proceeding thence, are our very Righteoufnefs, by which according to the Gofpel-Covenant we are confii- tuted formally Juft before God. By Declarative Jufti- fication is meant the publick and folemn "Declaration of our Righteoufnefs, and confequently Right to the Forgivenefs of Sins and Eternal Life, by the Sentence of Chrift as Judge before all the World ; in which De- claration confiits the molt proper Notion of the Divine Judgment at the laft Day. It is of ufe further to ob- ferve, that both conftitutive and declarative Juftifica- tion concur in and belong to the fame Perfons, and that under the fame Conditions, i. e. whatfoever is requird that any one fhould be declared Juft by Chrift in the future Judgment, the fame is plainly required that he fhould be really conftituted Juft by the Law of Chrift in this Life. For the declaratory Sentence of a Judge ought in all refpects to anfwer to the Conftitution of the Law. Whence arifes an unanfwerable Argument againft the Antinomians and Solifidians, viz. if we are declard juft by Chrift in the future Judgment not with- out regard to our Workj-, then we are like wife consti- tuted juH by the Law of Chrift in this Life not with- out regard to our Works. Further conftitutive Juftification may fitly be diftin- of f ™JJ; d s guifh'd into Firfl and Second. The fir ft Juftification is eo nd juitification, no other than the Grace or Favour of Juftification J&/2 ^jjs™™; granted to one that has performed the whole Condition the Enm of the of the Gofpel-Covenant for the State he is in. The/f- SM f idUni - cond Juftification is nothing elfe than the Continuation of the Juftification afore granted, viz. fb long as the Perfon juftify'd continues to perform the whole Con- dition of the Gofpel-Covenant. It is of great ufe accu- rately to dijlinguifh between ihejirft and fecond Jufti- fication, 104 Of Juftifieation by Part II. fication, and fo between the Good Works which are ne- Chap. 2. ceflaniy requir'd to the one and to the other. To the /^r/^ Justification on]y the Inward Works of Faith, Re- pentance, Hope, Chanty', &c. are abfolutely neceffary. The other Outward Works, which appear in the out- ward and actual Exercife of the Chnllian Virtues* are only the Signs and Fruits of inward Piety, and follow after ihc firjt Juftifieation, and are to be perform 'd on this Condition, that Opportunity be given fo to do; infomuch that the forcfaid outward Works are not ne- cejfary > but on a Suppojition, viz. to the fecond Juftifi- eation or to continue our Juftifieation, if fo be God pro- longs the Life of the Pcrfon juftify'd. The foregoing Diftinction is of great ufe, forafmuch as thereby is eafi- ly anfwer'd and taken away many of the Objections made ufe of by the Solifidians againft the Neceffity of Good Works unto Juftifieation \ of which fee more in its proper Place, viz. Chap. 8. of this fecond Part. ** i y- From the Method above §. 21. iliewn, Plow our Ju« the c'ofpeucove^ ftification is brought about and carried on from its Be- nant u n„t & in- ginning to its Confummation, may be deduced feveral cmumtd^itt! particulars that well deferve our Obfervation. For fir it it hence appears, that our Juftifieation is not an inflan- taneous AEi, as they fpeak, that is, is not done All at once and in an Inftant; but that it is a continued Atlt every Day as long as one lives more and more to be per- fected, and then at length quite perfected and confum- mated, when one has perfectly and to his Life's End fulfill'd the Condition of the Gofpel-Covenant by which he is juftify'd. To this pertains that noted Saying of St John) Revel. 22. 1 1. He that is Righteous , let him be Righteous ftill, i.e. let him continue and grow in Righ- teoufnefs, and fo in the Favour and Friendfhip of God, according to thofe Words of our Saviour, Joh. iy. io. If ye keep my Commandments, jejhali abide in my I>ove, even as I have kept my Father s Commandments, and abide in his Love. This firft Particular drawn from the Method of Juftifieation above laid down, is mod wor- thy of Obfervation, forafmuch as it mightily ferves to confute the erroneous Doctnns'of the Antinomians and Solifidians, For or according to the Go/pel- Covenant. ioy For a further Proof" of the fbrefaid Particular I fhall Part II. here (hew, that Abraham was juftify'd not All at once, Chap. 2. but by Degrees more and more. Hence St Taul defcrib- xxv. ing the feveral Degrees of Abrahams [unification, be- TJT J lame l x T' ° , J c * r\ ■ • ; i 11 />/•/> ^ in ihe In- gins the matter from its very Original, and teach.s thai ftance of ^*>*- Abraham thenar/? approv'd himfclf faithful toGod,' J " w - and fo was juBfyd, when being ca/J'd, by Faith he obey d going out, viz. of his own Country, and not know- ing whither he was to go, Hebr.i 1.8. Abraham further approv'd himfelf faithful to God, and fo was further ju/lify'd, inafmuch as by Faith he fojournd in the Laud of Tromife, v. 9. He was flill further juflifyd, in ihat being not weak in Faith, hs conjider'd not his own Body now dead, as it were with old Age &c but againH Hype beltevd in Hope that be fhould become the Father of a numerous Offspring according to God's Promi/e : to which St Taut refers, Rom. 4. 18 — 22. and Hebr. 11. 12. But then at length Abraham did in the highefl Manner approve himfclf unto God, when by Faith, he being try d, offer V, i. e. was ready to offer up Ifaac his only begotten Son of Sarah, and of whom it was [aid, that in Ifaac Jhall thy Seed be ca/l'd, Hebr. 11, 17, 18 And hereupon Abraham's Jufhfication was in ajlill much higher Manner perfected, or rather was perfected in the highefl Manner it could be by any {ingle Act of Faith and Obedience, inafmuch as a greater Trial of Abra- hams Faith and Obedience can't, I think, be fuppos'd, than that of offering Ifaac, So that there wanted no- thing to confummate Abrahams Juftification as to this Life, but his Continuing in the fame Faith and Obe- dience to his Life's End. Having had this Occafion to ftiew, how Abrahams An ob . e .J on „ Juftification was perfected by 'Degrees, hence arifes an the SMfidhms to eafy Anfwer to that Objection of the Sohftdtans and fJ^j'J' 2I ' an " others againft the exprefs Words of St James, Chap. 2. 21. viz. that Abraham was juslif/d by IVcrks, in offering Ifaac his Son upon the Altar. For hereto they object, that ab.ho' Abraham is here fa id tobc ju/lify'd by Offering his Son, yet he was jufttf/d long afore by Faith in the fight of God ', as appears from Gen. is 6. O where jo6 Of Juftification by Part II. where it is faid that he believd in the Lord, viz. as to Chap. i. God's Promife that he fhould have a numerous Seed, and he counted it to him for Right eoufnejs. Whence they infer, that the juftification inention'd by St James fignifies only that Abraham by offering Ifaac was de- clared righteous before Men, not that he was then ju- fltfyd before God. To this Objection, I fay, the An- fwer is eafy from what has been afore obferv'd con- cerning Abrahams gradual Juftification. For thence it appears, that altho' Abraham was afore jujltfy d before God, yet he might neverthelcfs be faid to be alfo then jujliffd before God, when he was ready to offer his Son; fbraimuch as Juftification is not done All at once, as in the Objection is falfely fuppos'd, but by "Degrees; and confequently Abrahams offering his Son was a means of the Juftification being continued, which he had afore in a lejfer 'Degree. To (hew the Weaknefs of this Ob- jection further, I obferve, that if the faid Objection fhould hold good, then St Paul like wife could not have infer d from the very fame Place which the Solifidians make ufe of in the forefaid Objection, viz Gen. 15-. 6. that Abraham was then juftify'd by Faith: forafmuch as afore this, viz. Gen. 12. 1 — 4. Abraham had approvd himfelf faithful unto God in leaving his Country &c. and fo was then, and confequently afore what is men- tion'd Gen. i$.6. ftrft juftify'd. On which Account St Paul begins (Hebr. 11.8.) the Account of Abraham's Faith and Juftification with the Inftance laft cited, viz. Bj Faith Abraham, when he was calld to go out — went out &c. as has been afore obferv'd in §. 2f. Wherefore the fame Anfwer, which the Solifidians would give to others to the Argument here alledg'd by me, they fhould take themfelves, viz. that Justification is not done All at once, but a continued Ac7 t every Day more and more to be perfetled. The X Diftinaion Which Method of our Juftification ferves further to between Right f»fliew, that the Diftinction between Right to a Thing frLlZL «T?ju- and * a Tnin § is altogether frivolous, as it is apply 'd aiScation. to the Bufinefs of our Juftification. He that, having perform 'd the whole Condition of the Gofpel-Covenant for or according to the Gojpel-Covenant. 1 07 for the State he is in, has thence by Virtue of the Go- Part II. fpel-Covenant a Right to the Kingdom of Heaven ; the Chap. 2. Same, fhould he dy the next moment, has alfo a Right of neceflity in the Kingdom of Heaven, there being no other intervening Condition requir'd by the Golpel- Covenant on the part of the faid Perfon himfelf. 'Tis true, that if God prolongs the Perfon's Life, then it is requir'd of him to lead an holy Courfe of Life, and to increafe in Holinefs. But this is not recjuir'd to get a new Right which he had not afore, but only to pre- Jerve the Right he had afore ; and that as 2 Pet. 1. 11. jin Entrance may be mmi&er'd unto him abundantly into the everlafling Kingdom of our Lord and Saviour Jefus ChriB. The Cafe is this : Declarative Juftiflca- tion, as is afore obferv'd §. 22. anfwers in all refpeefs to Conflitutive Juftification. Hence he that believes, repents, loves God and his Neighbour, and expreffes this and other his inward Piety by pious Words and Deeds, as Opportunity offers itfelf or he is able for the prefent, fuch an one has attain'd the firft Grace of Ju- ftification. If he be taken out of this World forth- with, and before he has Strength or Opportunity to bring forth the Fruits of his inward Piety by a religious Courfe of Life ; at the laft Judgment he (hall be judg'd according to his inward Piety, or the inward Works of Faith, Repentance, Charity, &c. which he did exprefs by Words and Deeds fuitable to the State he was in. According to this his kjs perfeel Degree of Piety, God for his great Mercy in Chrift (hall give him Forgivenefs of Sins and Inheritance among them that are fan&ify'd, but a lejfer Inheritance or ^Degree of Happinefs , than that which (hall be affign'd to fuch as have attain'd to a more perfecJ 'Degree or Habit of Tiety by leading a long religious Courfe of Life. For it is obfervable, whereas 2 Pet. 1. 11. it is faid, that to fuch an En- trance fhall be minifier'd abundantly into the Kingdom ofChrifl, thereby is meant, that an Entrance fhall be minifter'd more abundantly to fuch, i. e. they (hall en- ter into the greater Joys of their Lord, proponionably to their greater Piety in this Life. O 2 Laftly, io8 0/ Juftification by Part T r . Laftly, the Method of our Justification afore §. 21. Chap 2. laid down clearly (hews, that the Right to the King- xxvur. dom of Heaven, which is granted in the firft Juftifica- TheAfVfor roE- r , on , s not an nbfolute but conditional Right, as de- tcrn&l Life p runt - - ed in the /r^ju- pending on the Condition of leading an holy Courfe JfS^J? "i'°f-ife for the future, if God fhall grant Life ; and ud (o nay be therefore the faid Right to the Kingdom of Heaven is MeeaU'd or Taty ^vocable , or may be Loft or Forfeited, if the Condition awaj ' rcq ur'd lor the future be not perform'd. This is the manifcll Doctrin of the Holy Scripture, of the Catho- lick Church, and fo of our Church. Indeed the Opi- nion that the fi>Jl Juftification is AbfAute, and confe- qucntly that he that is once endued with juftifying Fajih. can never fail from it t and eternallj perijh, is no other than an abfurd Fidtion, and of very dangerous Conf.-qucnce. For which Caufe it will be worth while largely 'o fhew the Truth of the contrary Do&rin ; to which Furpofe we lhall beftow a whole Chapter, viz. Chip. 10. of this fecond Part. oftJefSftiof Havm g fliewn fVhat Juftification is, and by what ourjuttitication. Method it is broughc about and confummated, it re- ma. ns in the Iaft place to fpeak of the Caufes of our Juitifkation. And i ft , the principal Efficient Caufe thereof is God alone; for Juftification is an A£t of God only according to Rom. 8. 33. It is God that juflifies. a'y. what is call'd in Metaphyficks the Pro- egumenal Caufe of our Juftification, i.e. that which inwardly d.fpofes the principal Caufe and incites him to aft, is acknowledg'd by Ail to be the great Love of God to Man. j'.Vj the Tro-catarfilical Caufe of our Juftification, or that which outwardly moves the principal Caufe to aft, is according to Scripture and the Catholick Church the; atone Satisfaction or Merits of Chrifl; whence this Caif.- is often ftyl'd the Meritorious Caufe of our Jufti- ficaii.m. 4V, Faith and the Reft of the Chnflian Vir- tues, an J the Actions proceeding from them are our ve y R juhteoufhefs, whereby as by the Formal Caufe we arc f«el-Covenant y which relates to Chrift our Redeemer, and particularly of the Satisfaction of Chrift. HAving explain'd that Part of the Gofpel-Covenant ThatP J' rt ofthe which relates properly to God, I proceed to thatGoi>ei-covenanc which relates properly to the God- Man Jefus Chrift our J*^ £J°P er £ Redeemer. This Part Chrift himfclf denotes in that conrain'd chiefly Summary Account he gives us of the Gofpel-Covenant, IP^'ft's Sat "~ Luk.24. 46. by thefe words, // behovd Chrift to Suffer, and to rife from the "Dead the thud 'Day. So that th'.s Part of the Gofpel-Covenant is d:ftmguifhab!e into two general Branches, viz. Chnft's Paflion and Refurrechon. The End of both which we are briefly told by St Taut, Rom. 4.25-. where he teaches us, that Chrift was deli- ver d for our Offences ', and rofe again fir our Juftification, i. e. by his Death he madzSatisfatlion for our Sins, and by his Rejivreftion he gave unqucftionable Proof, that the Satisfaction, which he had made, was accepted by G0dy no Of Chrift' s Satisfa&ion. Part IT. God, fo as to avail for the Obtaining for us all Thing. Chap. 3. necefjary to our Juflification, which were to be given u on Gods Part, viz. the Forgivenefs of Sins, and th< Grace of the Holy Spirit in this Life, and eternal Glorj in the World to come. Whence it appears, that thi; Part of the Gofpel-Covenant which relates to our Re deemer, confiits chiefly in Chrift's Satisfaction, as be- ing that on which depend all the Benefits of our Re Ir demption. The ue'thod ob- Whereas then Chrift's Satisfaction is wholly deny'd ferv'd herein, by Some, and wrong underftood by Others, I fhall treat the more particularly of it in this Method : i ft , I fhall prove that Chrift has made Satisfaction for the Sins of Man : I'y, I fhall prove that he made Satisfaction for the Sins of M Mankind : 3^, I fhall fhew What is the, EffcSt of Chrift's Satisfaction, or how far it avails to our Juflification. it is prov'd a- Firit I am to fhew, that Chrift has made Satisfaction gainft the Sod- for the Sins of Man. This is deny'd by Socinus and his K M ™i£ wFoWowers, who will not allow Chrift to have dyd for faction for our (Js or in our Stead, but only for our Good, which is no * in5, more than what may be faid of any Martyr that has fuffer'd for the Truth of Religion. But that Chrift dfd in our Stead, or for our Sins, may be prov'd by Multitudes of Texts. For i ft , Such are thofe wherein Chrift is ftyl'd an Offering or Sacrifice for Man or ihe Sins of Man, as Ifai.^3. 10. Ephef.^.2. Hebr. 9. 14,26 and 10. 10. and elfewhere. 2 V, The fame is further prov'd by thofe Texts, wherein Chrift is ftyl'd a Pro- pitiation for our Sins, as Rom. 3. 25". and 1 Joh. 2. 2. and 4. 10. and likewife where he is laid to make Reconci- liation for the Sins of the People, Hebr. 2. 17. j'y, The fame is fttll more plainly prov'd by thofe Texts, where^ in Chrift is exprefly faid to have dyd for our Sins, or fuffer'd, or given him fe If for our Sins, or the like, as 1 Cor. 1 y. j. Gal. 1.4. and 1 Pet. 3. 18. Ifai. 5-3. 4 — C. 4^, The fame is fomewhat more fully expreft, where Chrift is faid to have given his Life a Ranfomfor Many, Matt. 20. 28. or to have given himfelf a Ranfomfor Ally 1 Tim, 2. 6, In which laft Text the Original word for Of Chrifl's Satisfaction. 1 1 1 Iot Ranfom is avriKvitw, the firfl Component of which Part II. j SW plainly denotes a Change of Perfons, or that Chrifl Chap. 3. * ly*d in our. Stead. Laflly, the fame is mod clearly r hnd fully aliened 1 Pet. 2. 24. where Chrift is faid to J B De He, who His own Jeff bare our Sins in his own Body *>» the Tree, i.e. Crofs. Thus Many and Plain and * r ull Proofs are there in Scripture of the Truth we are speaking of. So that fuch as will not be convinced by fuch Proofs, are to be convinced by no Proofs or Rea- 'Ton, but mud be left to the juft Judgment of God for jruch their wilful and obftinate Error, or Unbelief of ^.fo plainly Reveal'd an Article of our Chriftian Reli- gion. °} However it will be of ufe to the Reader to take no- -,.„ c lv ; • , ^lce of the Socimans molt fpecious Objection againftobjeaioa ««- thrift's Satisfaction, viz. that if Chrift has made Satif-^" r ' d facJion for our Sins, than we cant be faid truly to be 5S juftify'd or forgiven our Sins freely, as Rom. 3. 24. Ji But this Objection is wholly founded on a Miftake, as ' r if Forgiving freely or of Grace was altogether inconfijlent 10 with any Satisfaction. For on the contrary, where j the Receiving of the Satisfaction offer'd may be refuj'd, "there the Not-refujing of the faid Satisfaction is an Act ] y of Grace or Favour, and confequently the Forgivenefs ia following thereupon, as being an Effeft of the faid Act ]t of Gr ace, is alfo it felf an Act of Grace , and fo may ^'be faid to be given freely, notwithftanding the Satifc • r faction made. And this more efpecially in fuch Cafes, * wherein he that receives the Benefit of the Forgivenefs, ''contributes nothing to the Satisfaction made. Now Mboth thefe Circumftances concur in Chrifl's Satisfaction; e inafmuch as God the Father might without any In- t- juflice have refufed to admit of Chrifl's Satisfaction for r four Sins, and alfo Man, who receives the Benefit of . 5 [Chrift's Satisfadtion, contributes Nothing thereto him* 'ife/f. Nay 'tis well known, that a Prince is faid Fredy vor of his Grace to pardon one that is guilty of Death, (1 when he fpares his Life, tho' he lays a Fine upon him J or the like. How much rather than may we be faid * (to be pardon 'd freely by God, when the Satisfaction requir/d 112 Of Chrift' s Satisfa&ion. Part IL requir'd in order thereto was not made by us, but the Chap. 3. Forgtveneis is vouchfaf'd altogether freely as to our felves , tho' not abfolutely freely. Whence it being faid Rom. 3. 24. Being ju/lify 'd freely by his Grace, viz. in refpect of our ietves, it is immediately added, thro' the Redemption that is in fefus Chrijh it is prov'd a- I proceed next to (hew, that Chrift made Satisfaction gainft the J ah " f° r tne Sins of all Mankind in general. And there is *TUns°\hn chrift like wife no Article of our Religion, that is more plainly has made Sathfa- alferted in Holy Scripture than this. Thus Joh. 1. 29. ot^iiyUnkindT Behold the Lamb of God which takes away the Sins of the World. And Job. 3 . 1 6, 1 n. So God lov'd the World, that he gave his only begotten Son, that whofoever believes m him, Jhould not periflj, but have everlailing Life. For God Jen t not his Son into the World to condemn the World, but that the World thro' him might be favd. So Joh. 12. 47. I came not to judge the World, but to fave the World. Likevvife 2 Cor. j. ip. God was m Chrift, re- conciling the World unto himfelf; and v. 14, 1 j. If one dfd for All, then were All dead, and he dyd for All. I fhall add but three Places more, viz. 1 Tim. 2. 4 — 6. Who, viz. God will have All Men to be fuved, — for there is one God, and one Mediator — Chrijijefus, who gave himfelf a Ranfom for All. So Hebr. 2. p. That he, viz. Jefus by the Grace of God fiould tafle 'Death for Evety Man. Laftly, 2 Pet. 3. 9. The Lord — is long fuffering toward us, not willing that Any fhould perijh, but that All foould come to Repentance. Thtfe Texts are fo Exprefs and Plain, that whofoever will not be convinc'd thereby of the Truth we are fpeaking of, the fame may be juftly faid of ihefe, as is laid in the end of the laft Paragraph concerning fuch as deny wholly Guilt's Satisfadhon, viz. that they are to be convinc'd by no Reafon or flrengih of Proof, and therefore mufl be left to the jufl Judgment of God for fuch their obfti- nate Unbelief of an Article of Chnltianity molt clearly and exprefly reveal'd in the New Tcftament. The Error of Indeed the Error of the Socimans in denying thai thePredejii,,«rUnsQh Tl {i ma( j e Satisfaction for Any Irian, is a much lefs ptorfe than chat or _ , r , r \ \ \ l. l r- theSadniMj. Error, and fo much more excuiable than the other Erroi k Of Chrifis Satisfaction. 113 in allowing Chrift to have made Satisfaction, but deny- part II. ing that he made Satisfaction for All Mankind. The Chap. 3, Error of the Socinians only Jcflens the Obligation and Gratitude we ly under to Chrifl on account of his Death, but it leaves the way to Salvation open and free to All Mankind alike, and fo do's not leiien or in- jure God's Mercy and Juftice in this refpecf. Whereas the other Error do's both thefe, inaftnuch as it leflens God's Mercy by retraining it only to certain Terfons , and fo leflens and injures God's Juftice by reprejentwg God to a£i partially, and as if there is with him Refpefit ofTerfons, (contrary likewife to exprefs Scriptures as Rom. 2. 11. Act. 10. 34. &c.) In fhort, the Denial of Chriffs Satisfaction to extend to All Mankind is a Do- ctrin fo derogatory to the Divine Goodnefs and Juftice, and fo deftructive to Man's Salvation, that it was not heard of till before the End of the fourth Century ; and not long after its Rife it was condemn d as Heretical, firft by the Synod of Aries in France^ and a little after by that of Lyons. It was not reviv'd again till the ninth Century by the unhappy Monk Gothefcakus, who was condemn'd for his Heretical Doctrins by all the German Bifhops in the Synod of Merit 'z held A.D. 848. And the Decrees of this Synod was a little after agreed to by a Council of the Bilhop of Reims and other Bi- fhops of Gallia Belgka. In the concurrent Condem- nation of the Doctrins of the Tredejlinarians (as they were then call'd) the Chriftian Church continued till the fixteenth Century, at which time the erroneous Do- ctrin of Got hefc alcus, as to the Point we are fpeakmg of, was again reviv'd and defended by Calvin and others. In the mean while the Univerjality of Grace and Re- demption by Chrift, which is the fame in effect as his Satisfaction for all Mankind^ was continued to be af- fer ted and defended by the principal Foreign Reform d Churches, as that of Augsbury, Saxony , &c. as may be feen in ihz Confefjions if the faid Churches, which are Accounts given by Authority, of the Articles of Re li* gton receiv'd by the faid Churches. P That ii4 Of Chrifi' s Sacisfa&ion. Part II. That the Satisfaction of Chrift for the Sins of att Chap. 3. Mankind is and has all alon^ been the conftam Do vii. dnn of our Church of England, appears from its feveral The Church of fcj J, Yy r j un p S . JftUS England has all » o . along maintain'd i (t , It teaches the laid Doctrin in the Articles of Kelt- &£l%6HioZ iVerfiU £* m ; as P arucl ^ ari y Art .7- Both tn the Old and New viii. TeH anient everlasting Life is offer d to Mankind by As firft, in hsChriJi, &c. So Art. i^. He (viz. Chrift) came to be a umdes of Ren- Lamh w j t bout Spot } who by the Sacrifice of himfelf once made,J})ould tafa away the Sins of the World. And Arc. 3 1. The Offering of Chrifi once made is that pet feel Redemption, Propitiation, and Satisfaction for all the Sins of the whole World, both Original and Actual W hat can be more plainly and fully aliened by Words? Secondly, in our 2. Iy > So in our Catechifm our Church teaches, that caecbifm. what is chiefiy to be learn'd by every One in the fecond Part of the Creed is this, viz. To believe in God the Son t who has redeem d him and all Mankind. x - . j'y, The like is to be found in feveral Places of our Utwgj? 1 m ° UI -Liturgy, as in the Office of the Communion, and i A m the Confecration-Prayer : Almighty God — who — didji give thy only Son J ejus Chrifi to fvffer c Death upon the Crofs, who made there — a full, perfefit, and fuffcient Sacrifice, Oblation and Satisfaction for the Sins of the \ whole IVorld, &c. 2 ] y. At the Delivery of the Bread and Wine, the Mimfter is to fay to every One, The Body of our Lordjefus Chrifi, which was given for Thee, &c. — The Blood of our Lordjefus Chrift, which was Jhed for Thee, &c. And thus much for the Communion- Office. i 1 y, In the General Thankfgiving of the daily Office we find the like : We blefs thee for our Creation, Prefervation , and all the BleJJings of this Life ; but above all for thy inejlimable Love in the Redemption of the World by our Lordjefus Chrifi. 4'/, So in the Colledt for the Sunday next before Eafter: Almighty and ever- fafting God, who of thy tender Love towards Mankind has fent thy Son — that all Mankmd Jldould fellow the example of his great Humility. Laftiy, not to be too tedious, in the firft and third Collect for Good Friday are thefe Words : Almighty God, we bejeech thee Gra- ciotffly OfChrift's Satisfa&ion. nj cioujly to heboid This thy Family, for which our Lord Part IF. Jefus Chriji was contented to be betray' J, &c And, Chap. 3. merciful God, who hajl maae all Men, and hateii no- thing that thou haft made, — have mercy upon all Jews, Tuiks, Infidels, and Heretickj, — and Jo fetch them home to thy Flock, that they may be favd, &c. 4'y, To the fune Purpofe mighr a great deal be alledg'd Fourthly, in the out of the Book of Homilies. But to avoid being too Bookof #"»''"*• very long on this Pomr, tho'a Momentous one, 1 (hall inffance but in one or two Puilages taken from the Komily concerning Chrifl's Death and Pallion. In the very beginning of the iccond Part whereof fpccial no- tice is taken of the great Mercy and Goodnefs of our Sa- viour Chuji in fujfeting 'Death Umvei fully for all Men. In the fame fecond Part we read afterwards thus : So God kvd the IVorld, [Jays St John) that he gave his only begotten Son, that wbojoever believes in him,JJ)ould not per if], &c. — but to Whom did he give him t He gave him to the Whole World, that is to fay, to Adam and All that Jhould come after him, 1. e. defcend from him. What can be more exprefs and full for Chrift's Univerfil Satisfaction? Since then our Church in all the foremention'd Books The X oy eaion put forth by us Authority has thus alFcried Chuff's Sa- taken from our tisfaclion for all Mankind, in the tnoji exprefs ™ d full ^^ fjff^ Terms as can be made ufe of, and that inyrefs, full, and confcquently clear Paflages or Terms relating to the fame Point. Wherefore fince the Terms nfed in the forefaid Article of Predeftination are ob- fcure, not to fay very obfcure, they are according to the forefaid Rule or Reafon to be expounded by other lefs obfcure, and much more by the moji exprefs, full, and clear Terms made ufe of elfewhere by our Church, in reference to Chrift's Satisfaction. Efpecially fince AnfweT'the 2 ' y > The obfcure Terms which are pretended to bear fecond. againft Chrift's univerfal Satisfaction, are ufed by our Church but once, viz. in the Article of Predeftination; whereas exprefs, full, and clear Terms for Chrift's uni- verfal Satisfaction are made ufe of in very many Places of the Writings of our Church, and that in the highejl Manner as can be in fome of the faid Places, as appears from the Places aforecited, particularly from no fewer than three of the Articles of Religion fet forth by our Church, viz. the feventh, fifteenth, and thirty firft. But furely it is mod reafonable, that the Doctrin of our Church fhould htjudgdcf by what is clearly exprejl in three Articles, be fides many other Places, than by what is obfcurelj exprejl only in one/ingle Article. And that ftill more efpecially fince Anfwer'the 3 ,y > It is another receiv'd, becaufe moft reafonable third. R u le, that the Senfe of a Writer is to bejudgd of by fuch Places where he more profcifedly and directly fpeaks of a Point, than where he fpeaks only obliquely or indirectly and implicitly. What is faid in our Article of Predeltination, muft be allow'd to refer to Chrift's Satisfaction only inditecJly or implicitly, forafmuch as therein is no mention made, either of Chrift's Death, or of the Satisfaction made thereby. But now the thirty firft Article profeffedly and direclly treats of Chrift's Death, and the Satisfaction made thereby, and affirms the faid Satisfaction to be [or AH the Sins of the whole World, Of Chrift's Satisfa&ion. 117 World, both Original and ASlual Than which no Words Part II. can be more exprcis and full. Wherefore the Senfe of Chap. 3. our Church concerning the univerfal Satisfaction of Chrift ought in reafon to be judg'd of by the thirty fir/i Article, rather than by the feventeenth. And the like is to be underftood as to the Communion-Office and Collects for Good Friday, inafmuch as what is there faid profejfedly or direttly belongs to Chriit's Death and Satisfaction. ' Laftly, fuch as infer from the Article of Tredejli- Anfwer'the nation, that our Church holds not the Univerfality of /•"»*• Chrift's Satisfaction, to make their Inference good or neceflary, muft ground it on this Suppofition, viz. that there is no Tredejhnatton but what is altogether mcon- fiflent wiih Chrift's univerfal Sattsfatlion. For if Pre- deftination and univerfal Satisfaction be very confijknt one with the other, then the Church's holding Prede- ftination can't in reafon be interpreted or infer'd to be a 'Denial of univerfal Satisfaction. But now there is nothing faid in Scripture of Predcftination to Eternal Life, but what is very confident with Chrift's univerfal Satisfaction. The word Tredejlinate is mention'd but Rom. 8. 29,30. and Ephcf 1. y, 1 1. and nothing is there faid to the contrary. And the like holds true as to Eleftion to Eternal Life, nothing being faid concern- ing it in Scripture, but what is very confident with Chrift's univerfal Satisfaction. In fhort the true Notion of Predeftination and Election to Eternal Life accord- ing to Scripture is this: x God, as forefeeing all things from all Eternity, did TheV«*Mean- lefore the Foundation of the World (as Ephcf 1. 4.) fore- in s of *"*$'*?' fee Adam's FalJ, and thereby Lofs of eternal Life de- according to'scri- fign'd him and his Poftenty by the firft Covenant be- ?"•«• fore the Fall. Whereupon God did of his free and infinite Mercy, like wife before the Foundation of the World, purpofe the Redemption of all Mankind b) Chrijl y and to that End that Chrift by his Death fhould make Satisfaction for all the Sins of the whole World, and fo fhould reftore all Mankind to a Capacity of attaining eternal Life by Virtue of the Covenant made with Man quickly 1 1 8 Of Chrifi's Satisfaction. Part II. quickly after the Fall in Chrift. God, as he is Creator Chap. g. of all Mankind, fo has a Love for all Mankind, and hateth nothing that he has made. Out of this Love to all Mankind as being all alike his Creatures, he was not willing that Any fhould perifh, as a Pet. 3. 9. and there- fore purpos'd that Chrift fhould tajle Death for Every Man, as Hebr. 2. 9. and fb every Man fhould be puc into a Capacity ot attaining eternal Life. But as this proceeded from his Love to all Mankind, lb his Wildom . and Holme fs requir'd that no one fnould partake actually of eternal Life, but fucb as fhould become Jult and Holy, and confequentlyThis was made an indtfpenf'able Condition of actually attaining eternal Life; and as It was on this Account made an indifpenfable Condition of the Gofpel-Covenant on Mans Part, fo God gra- cioully covenanted on his Tart to give or offer to every One the Grace of his Holy Spirit, fo as to enable him to perform that Holme fs, which was requir'd of him, in order to the aclual attaining of eternal Life, for the State he was in. This Turpoje of God, before the Foun- dation of the World, that tho Chrift fhould make Satif- fa<5hon for the Sins of all Mankind, and fo reftore all Mankind to a Capacity of Salvatiop, yet no one fhould be actually fav'd, but what perform'd ihe indifpenfable Condition of Holinefs and Righteoufnefs requir'd by the Gofpel for the State he is in. This Turpoje, I fay, is That and All that is truly meant by Tredejlination according to the Scripture, the faid Word fignifying no more literally than a Turpofing or 'Determining afore- band. And becanfe this Turpofe of God confifts partly in this, viz. that only Such of Mankind as fhould be- come Holy and Jult for the State they are m, fhould actually be fav'd ; in this Refpecl; hence it is call'd in Scripture Election, the Word literally fignifying only a Choice, forafmuch as God's forefaid Purpofe actually to fave only the Holy, is a fort of making Choice of the Holy out of the reft of Mankind. The Senfe here given of Election and Predefti nation is the only true Scriptural Senfe of the Words in refpecl to Salvation or eternal Life. And accordingly it will be found on trial, OfCbrifis Satisfaction. 119 trial, that any Place where any thing is mention'd in p art II. Scripture concerning Tredejlination or Election to eter- Chap. 3. nat Life, the fame may be raoft properly and eafily expounded according to ihe Senfe given by me of the fa id Tredejlination and Election ; and fo in a Senfe not inconfiftent withChnft's univerfal Satisfaction. Whence it follows, that it is no Argument that our Church is againjl Chr/ft's univerfal Satisfaction, becaufe it allows of Tredejlination and Eleclicn as fet forth in Scripture, is what was to be prov'd. Tho' enough, or rather more than enough, has been xhe^Se of already faid to prove the Truth of Chnft's univerfal Predeftmamn not Satisfaction in it/elf, and alfo that it is particularly ^t^i ajjevted by our Church to be a Truth, and that our Satisfaction fur- Church has nothing in its pubhek Writings contrary ther /W, make them Eternally miferable, and to condemn them to this Mifery before they were Born, without any re- [peel to the Good or Evil 'they Jhall do, and fo to facrifice them to the 'Devil. To which Retortion the French Minilter could not anfwer, it being in it ielf really Unanfverable. See Tfalman. Travels pag. 32 and 34. Betides Pride is more properly a Diabolical Sin ; and it is not eafy to affign any other or more likely Spring, from which this Doctrin fhould arife than that of Pride; it being obfervable or rather notorious, that Such as deny Chrilt's Satisfaction for Others, yet have the Modefty to believe themf elves to be of the Number of thofe, for whom Chrifl: did make Satisfaction ; and fo are pleas'd to imagin themfelves the peculiar Favou- rites of Heaven. God grant all Such a timely Sight of this their great Error. • XXIV It remains now in the laft place to (hew, What is Tn e Effe'tt of the Effecl of drift's Satisfaction, or how far it avails chrift'a 'sacisfe- to our Juftiflcation or Eternal Salvation. And firft Ne- fScarionT' ™d gatively, (Thrift's Satisfaction is not a Payment of the firft, M&ftrvdj. very Same which is indebted for, this being the Terfonal Punifhment of the Delinquent. And therefore by the Satisfaction of Chrift, the Law was not Literally exe- cuted; nor thereby did any Sinner become freed tpfo facllo, or by the bare Nature of the Thing, but only by Virtue of the Gofpel-Covenant. For Secondly of the Effect of Chrilt's Satisfaction Tofi- . ™f- JX u' 1 irr ■ 1 ,~i n; /-n .• i i Secondly, ^r- tively or Affirmatively. Chrilt s Obedience, which re- mativtij ■. where- ceiv'd its Completion by his Death and Crucifixion, was in ** f"!*^**: That, whereon, as its meritorious Cauie and the only the world is «. One, the moil gracious Covenant of the Gofpel is whoi- /'''*'»'''• ly founded. Chrift by his Obedience even to the Death of the Crofs fo far iatisfy'd the Divine Juftice, that he obtain'd of God the Father for Man, under certain Conditions prefcrib'd in the Gofpel-Covenant, thofe great Benefits of the Gofpel-Covenant, viz. the Gift of the Holy Spirit, the Forgivenefs of Sins, and Eternal Life; or, by his faid Death he merited, that God fhould Q 2 beftow 1 24 Of Chrifis Satisfa&ionJ Part IL beftow on us fo great Benefits. Thus 2Cor.f.ip — ir. to Chap. 3. God was in CbrT/ly reconciling the World unto htmfelf not imputing their Trefpaffes unto them ) fee. Where it is to be obferv'd, i ft , that the Reconciliation here mentiort'd iignifies no more, than that by Chrift's Death Satisfaction was fb far made to the Divine Juftice, that God was not only willing and ready, but alfo obiigd himfelf 'by a gracious Covenant made with Man, to in- dulge to All Forgivenefs of Sins, and to enter into Peace and Friendship with them, who by Faith and (incere Repentance were willing to return to him; fb that on God's part nothing now hinder d, but Men might be a&ually reconcil'd to him. But 2'y, that aclual Reconciliation as if already perforra'd is not Jignifjd 'in this place, is manifeft hence, that the Apoftle here plainly fpeaks of fuch a Reconciliation made by Chrift's Death, which was before the Preaching of the Gofpel to the World by the Apoftles, forafmuch as the Treaching of the Gofpel is here ftyl'd the Word of Re- conciliation ; and confequently the Reconciliation here fpoken of by the Apoftle was before the Belief and Con- verfion of the World to God. Now that no One, be- fore his Fakh and turning unto God, can be acJually Reconcil'd to God otjujiiffdy is fo plainly declar'd in fb many places of Scripture, that it muft proceed either from intolerable Ignorance or Perverfenefs, to call the Same in queftion. Further, the Reconciliation made by Chrift's Death, is plainly allow'd, or fpoken of in reference, even to the Ungodly or fuch as were Aliens from the State of Grace and Salvation, as Rom. f. 10. When we were Enemies > we were reconciled to God by the *Death of his Son. $ l Y, It is to be obferv'd, that in the Senfe wherein God is faid to have been in Chrift, Reconciling the World to himfelf in the fame is God faid to have been in Chrift, not imputing their Trefpaffes unto them, i. e. to the World or all Mankind. For the Senfe or Meaning hereof is this : That whereas God in right might not have been willing to have f par d the World involv'd in Sin, (like as he would not fpare the Multitude of finful Angels,) and fo might have punifh'd the. \ OfChrifis Satisfa&ion. 12? he univerfal Race of Mankind with eternal Death, and Part If. itterly have deftroy'd it, (for this is the molt proper Chap. S > nd highelt Senfe of imputing Sin,) yet God -was uvA mg tojpare the World; and io being reconcil'd by the .Death of Chrift, was willing to make with all Man- t und a New or Second gracious Covenant, call'd the ?ohel. Wherefore Jr, It is chiefly to be obferv'd, that vhereas Chrift's Satisfaftion did actually effett only hns much in order to our Salvation, that Gcd fhould nter with all Mankind into the gracious Covenant or. he Gofpel; and whereas the faid Covenant con lifts, lot only ofmeer Tromifes on God's Tart, but alio or everal Things rejwrd by God on Alan's Tart ; hence t follows, that no One can have Right to the Benefits jr Promifes of the Gofpel, unlcfs he has fir It perform'd he Conditions requir'd in the Gofpel-Covenant on vlan's Part; and therefore that no One is juftif/d, ipfo r aflo, by Chrift's Satisfaction alone. xxvi. In fhort, it is repugnant both to the Juftice and Ho- c ^ c m ™g ff inefs of God, to juftify any One-, and fo to give him^ nt or ° Bw £ r of Right to eternal' Life, unlefs he be affuaffy adorn'd chrift's satisfa- mth (at lead) Evangelical Righteoufnefs, i. e. unlefs he 10ru sincerely and with all his Strength follows after Righ- :eoufnefs. To which end our Saviour by his Death Dbtain'd of God the Father that fignal Blefling, viz. the Grace of the Holy Spirit, that the faid Grace being freely offer'd on God's Part, and thankfully receiv'd md duly made ufe of by us, we might thereby be ena- hled to perform the Righteoufnefs refund by the Gofpel Further, as a Reward of fuch our Righteoufnefs, our Saviour obtain'd, that on account of his Satisfaction God fhould vouchfafe freely unto us thus living righ- teoufly the Forgivenefs of our Sins afore committed; and alfo on account of his Merits fhould freely bellow on us eternal Life, as much as if we were mofl perfect- ly and abfolutely Righteous. In a word, the Merits of Chrift were not defign'd to free us from perform- ing the Condition of the Gofpel-Covenant, as Faith, Repentance, Good Works, &c. but on our performing that mofl: equitable Condition to mate us Partakers of Salvation; i26 OfCbrift's Satisfaction. Part II. Salvation ; and alfo to obtain Grace for us, wherebjL Chap. 3. we might be enabled to perform the faid Condition. xxvii To conclude this Chapter. If it be enquir'd, Or chrift's SatifA- what Account jo great a Value was fet on the Blood 0) ' ijTaKilDivinity.CbriB by God the Father, that the Shedding thereo; fhould make Satis f aft ion for the Sins of the whole World &c. I anfwer, that it was partly on this Account, viz that the Shedding of Chrift's Blood carry'd in it an in- effable Love to Man, and Submiflion to God the Fa. ther ; partly, becaufe thereby the Glory of the Divine Attributes, efpecially God's Juftice and Mercy, (hone forth in the molt wonderful and ftupendous Manner; but the principal Account or Reafon was the tranfeen- JJ dent and altogether infinite Dignity, i. e. in one word the 'Divinity of the Perfon whofe Blood was (lied. Whence it is that the fame Hereticks that wholly deny Chrift's Satisfaction, deny alfo his 'Divinity. Where- fore fince the whole Salvation of Man depends on J Chrift's Satisfaction , and Chrift's Satisfaction depends ' on his Divinity, it is of the highell Concern for us,),, firmly to believe the Divinity ofChrift. Of which there- [ fore I (hall treat in the next Chapter. CHAP. IV. Of the Divinity ofChrift. ft a TheDoa'rincon-'TpHE Do£trin of Chrift's Divinity, or true and 'rS^^te ■** rea * God-flip, may be redne'd to thefe following reduced "to five Heads. Firft concerning Chrift's Tre-exiftence , and He*ds. that not only before the Virgin Mary, but even before the World it felf, inafmuch as all Things were created by him. Secondly concerning the ConfubHantiality of Chrift, or that He as God the Son, is not of any Created or Changeable Effence, but of altogether the Same Nature with God the Father, and fo Very God. Thirdly concerning the Co-eternal Exiftence ofChrift, as God the Son, with God the Father. Fourthly con- cerning the Subordination ofChrift, as God the Son, to God the Father, as being the Fountain or Origin of I the ! OfCbrifi's Divinity. 127 e Godhead of the Son, who is therefore faid in the Part II. Ikene Creed to be Very God (not of Himfelf, but ) Chap. 4. Very God. To the four Heads foremention'd may ! added as a Fifth, the Neceffity of Believing, that our ord Jefus Chrijl is Very God. That our Saviour had an Exiftence before he was of ch ! r ^. s Vrtm nceiv'd of the Virgin d/lfary, is fufficiently aflerted,.*,;/?^,?, and that Cor. 1 o. p. Neither let us tempt Chrijl, as fome of them fjf£ >j£* thc fo tempted, and were deflroyd of Serpents. For as r hat is faid in the latter part of the Verfe refers to the (raelites in the Wildernefs in the days of Mofes, fo le molt natural Expofition of the Text is this, viz. Neither let us tempt Chrisl, as fome of them tempted f hrift, &c. And agreeably hereto it is the general Do- tnn of the Primitive Fathers or Writers, viz. that it ras God the Son that all along appear'd to Mofes in le Bulh, and Cloudy Pillar, &c. and not only fo, but lat appear'd to all the Patriarchs before Mofes, even d Adam prefently after his Creation. It would fwell lis Treatife to a Bulk too large for the Defign there- f, to infcrt here the Teftimonies of the Primitive Wri- :rs. It will be fufficient to my Purpofe to acquaint le Reader, that he may find the faid Teftimonies laid Dgether by Bilhop Bull in his Defence of the Nicens Jreed, viz. Chap. 1. of Se6t. 1. of his faid Defence. I jail only add here, that the Truth of what is here av- erted concerning God the Son's appearing all along to Mofes , may further be prov'd beyond all reafonable )oubt from another place of Scripture it felf, viz. Hebr. :i. 16. where it is faid of Mofes, that he ejleem'd the Reproach of Chrijl greater Riches than the Treafwes in %g)pt. Whence evidently follows one or both of thefe wo Inferences, viz. i ft , that Mofes himfelf knew, that he 'Divine Terfon that appear'd to him, was the Same hat in due time was to become Flefti and be born into his World, 1. e. was Chrisl ; or elfe at lead iV, that he infpir'd Writer of this Epiftle knew fo much. And t being molt reafonably judg'd, that St Taul was the Writer of this Epiftle to the Hebrews, hence it is fur- :her confirmed, that when St Taul fays, 1 Cor. 10. p. Neither 128 Of Chrift's Divinity. Part II. Neither let us tempt ChriB, as fotne of them ( viz. the Chap. 4. Ifraelites) tempted; He is to be underftood of the faid Ifraelites tempting ChriB, as being the Divine Perfon that went along with and .conduced them thro' the Wildernefs in the Cloudy Pillar. Secondly, of I proceed now to (hew likewife from Scripture, that chrift's Pr e -exi- it was the fame Divine Per/on or ChriB that made the t? d o h rt£j!: World. And this is plainly afierted by St John in the ted Beings. very Beginning of his Gofpel; which according to the Tradition of the Primitive Writers was writ by him to this end among others, viz. to teach the true 'Divinity of Chrift, or his Exiftence before any Created Being. To which end he begins his Gofpel thus : In the Be- ginning was the IVord, and the tVord was with God, and the Word was God. The fame was in the Beginning with God. All things were made by Him, and without Him was Not any thing Made, that was Made. By which lalt Text is aliened in as plain Terms, as can poflibly be made ufe of, the Exiftence of Chnit before the Creation of the World, or before the Exiftence of any Created Being, which is the fecond Particular that was to be prov'd concerning Chrift's Pre-exiftence, be- fore he took on him our human Nature. The fame is the general Do&rin of the. Primitive Writers, as may be feen in Bilhop Bulls Defence of the Nicene Creed, Se&. i. Chap. 2. of chrift's c»n* I proceed to Chrift's ConfubBantiality, which may jktjiantiaiity with hkewife be mod clearly prov'd from the forecited Be- ginning of St John's Gofpel. For St John having af- ferted, v. 1. that the Word (or Chrift) not only was in the Beginning, but was with God, and even Himfelf was God: St John go's on v. 2 and 3. to explain what he meant by the Beginning, and what by God, viz. that by the Beginning he meant Before the Exigence of any Created Being ; and that by God he meant Him by whom all Things were made, that were made, i. e. who created All created Beings, and was therefore Himfelj Uncreated \ and fb of the fame 'Divine EJJ'ence with God the Father, which is what is denoted by Chrift's Conjubftanttality with the Father. This Doftrin, as it is Of Chrift's Divinity. 129 is fo clearly aflerted here by St John, ( to mention no Part IT. other places of Scripture,) fb no wonder that it was Chap. 4. therefore the general Docirin of the primitive Church, as may be learnt from the primitive Writers or Fa- thers thereof; whofe Teftimonies to this purpofe may be feen in Bp Bull's Dcf of the Nicene Creed, Seel. 2. Chap. 2, 3,4, &c. As the primitive Writers are wont to tliuflrate the Generation and Confubftantiality cf the Son, by comparing them to ihat of a River in re- fpecl to its Spring-head, or of a Ray in refpeit to the Sun, or the like ; fo the Simily they molt ufed, was that of a Ray and the Sun. And the Reafon fcems to be, becaufe this is no other Simily than is ufed or im- ply'd in Scripture it felf, viz. Hebr. 1. 3, where Chrift is faid to be the Ray ( for fo the Greek Original Word properly fignifies, which we render there Brightne/s) cf bis, viz. of the Father's Glory. Whence it is that the Nicene Fathers made choice of this Simily, viz. Light of Light, to infert into their Creed, for the Illuftrauon of the Generation of the Son from the Father, and his. Confubftantiality with the Father. Come we in the third place to the Co-eternity of the of ch ^» s C(H Son with the Father. And this neceffarily follows from aemUy whh the his Confubftantiality, or being of ihz Same true Z)ivine T * lh "' Eifcnce or Nature with the Father. For on this ac- count all the Attributes that belong to the Divine Ef- fence or Mature, of which Eternity is one, muft be- long to the Son as well as to the Father. Hence this is the Doclrin of the primitive Fathers, as may be feen in Bp Bulls Dcf of the Nicene Creed, Sect 3. Ch.i,&c. The fourth Head relating to Chrift's Divinity is his of ch ^» s SlJj , Subordination, even as God the Son to God the Father, ordination to the For the very Notion of Son-foip implies in it a Sub- Father - ordination to the Father, tho' there be an Identity or Equality as to all Attributes elfcntial to the Nature of the Father and the Son. Befides, the Father is God of Himjelf being made of None, neither Created nor Be- gotten, as it is explain'd in the Athanajian Creed: whereas the Son is God of God, (viz. of the Father ) as it is expafs'd in the Nicene Creed •, forafmuch as tho* R he 130 Of Chuff s Divinity. Part If. he is not made nor created, yet he is begotten, (viz. of Chap. 4. the Father,) as it is explain'd in the Athanafian Creed. Hence the Father as fuch has the Pre-eminence, foraf- nmch as He is God of him fe If and fo the Fountain, as it were, or Origin of the Divinity, which is in the Son, and in the Holy Ghoffc. The tr//ofrhe The Underltanding of this Subordination is of great Doftrin of chnft's rjf e m fevcral Refpects. i ft , As hereby is explain'd, In what Senfe or on what Account the Father is ftyl'd, not only by the Primitive Doctors of the Church, but alfo in Scripture, the Only or One God. For this is the mod eafy Explanation of thofe Words of our Saviour hirnfclf, Joh. i*j. 3. where directing his Prayer to the Father, as v. 1. he ftyles him in v. 3. the Only true God, as being by way otTre- eminence fo, inafmuch as he is the Fountain or Origin of the Only true Godhead, from which the Son and Holy Ghoft derive their TtudDi- vinity. And hence and from what has been faid in the laft foregoing Paragraph, it appears, in what Senfe is to be underftood that part of the Athanafian Creed , where it is faid , that in the Trinity None is Afore or After Other, None is Greater or Lefs than Another, viz that This is to be underftood only in refpect to the Effenttal Attributes of the Divine Nature, which, as fuch, are common to all the Three Perfons of the God- head ; not in refpedt to the Terfonal Attributes, in re- fpeft of which the Father is in Order Afore or Greater than the other two Divine Perfons; as in like manner the Son is in Order Afore or Greater than the Holy Ghoft. i}y , The Subordination of the Son and Holy Gholt to the Father is ofC/Je, or rather Necejfity, to be believd, in order to pre ferve the Unity of the Godhead, and the 'Divine Monarchy, while we offer t the True T>ivmity of the Son and Holy Ghofl, as well as of the Father. He that would fee more of this Sublime Poinr, as it is treated of by the Primitive Fathers, let him read VIII Bp Bull's Def. of the Nicene Creed, Sect. 4. Ch. 1, &c. The opinion of Thus much I judg'd the more ncceffary to be taken fome Mod™ > not i ce f in tn j s Treatife, becaufe there have not been that Cbrtft ti God •/-,»! 71 1 jj #//,;^//,refuted. wanting fome Moderns, who have eagerly contended, that Of Chrift's Divinity. 131 that the Son is God of Him fc If Which Opinion is not Part II. only contrary to Reafbn, Scripture, and lb to the Do- Chap. 4. clrin of the Primitive Fathers, but is even inconfijlent with It [elf. For if the Son be God of himjelf or Un- begotten, then there mult necellanly be two difiinSi and altogether independent Gods ; and if there may be Two, there may be as well two Hundred. So that this Opinion is in effecl; no other than downright Toly- theijm\ and fb is directly contrary to Scripture as well as to Reafon, the Scripture frequently and primarily al- iening, that there is but One true God. To keep Men from running into Tritbeifm, or fuch a wrong Belief that Each of the three Perfons in the Godhead is God of himfelf, the Primitive Doctors of the Church did not fcruple to flyle the Father, the Trinciple, Cauje, Author •, and Fountain of the Son, and fo of the Holy Ghofl alfoi and therefore by way of Eminence, the One and Only God, according to Joh. 17. 3. as has been afore obferv'd. Hence it is that the Nicene Fathers began their Creed thus : I believe in One God, the Fa- ther Almighty. But laftly, the Opinion we are fpeak- ing againft, is inconfijlent with it Jeif. For the Aflerters thereof maintain the Son to be of the Father, only as he is ihzSon, not as he is God\ or that he derives his Terfouy not his Divine E/fence or Nature from the Fa- ther. Which Aflertion carries in it a manifefl: Contra- diction. For the Son cannot be begotten of the Fa- ther, unlefs he derives his Nature and 'Deity from the Father. For to be begotten, is no other than to be born of Another in the Likenefs or Identity of Nature. So that he that is begotten, mult neccffanly have his Nature communicated to him from him that begot him, that he may become of the like or fame Nature with him that begot him. Further, ifCbriit, as he is the Son, do's not derive bis Divine Nature from the Father, then he receives only the bare Relation of Sonlhip from the Father. And fuch a Terfonalitj without any Effence can't be conceiv'd, without allowing that Perfonality in the Godhead, is no other than a meer Mode ofExiJlence or Subfifleme } which is downright Sabellimifm. R 2 The 132 Of Chrifl's Divinity. Part II. The foreraention'd wrong Opinion feems to be taken Chap. 4. "P by fome Moderns, thro' a wrong Underftanding of ik. fome ExprefTions ufed by the Primitive Writers, more Thewiongopi- particularly by Or ken. He in his third Book aeainfl: nion whence pro- "^ lr n 1 Xi ■ n 1 r. r^> j .» ' > / bably arii'en. CelJUS ltyleS Chnit or the Son 01 God, A aredeera'dbyG^ftification, namely according to the Gofpel-Law. For {oSing 7 t! the aI1 &gbteoufhefs refpefts fome Law, by which as its Gofpei-Law. Rule it is to be try d\ and he is Righteous who per- forms What is requird of him by that Law whereby he is to be judgd. Now the Tenor of the Gofpel-Law is this : Whofoever believes and repents , i. e. fincerely grieves Of Gofpel-Righteoufnefs. 1 3 S rieves for his Sins, detejis and for Jakes them, and turns Part II. > God in Cbrift with true Love andjittcere purpoje of Chap. $. )bedience, he full be Juft in the fight of God; and Jo ball receive Forgivenejs of Sins and Right to eternat ? jfe thro the Blood of Chilli : and if his Life being pro- Mg'd, he full for the future bring forth Fruits meet e or Repentance, {or the worthy Fruits of Repentance,) 11 mi (ball grow in Rigbteoufnejs and Holinejs, then the trace of Justification, which he has afore obtain d, he ball retain fo long as he continues fuch an One : and con- i iquentiy if he dies in this State, at the laji Judgment i bferv'd, that when we fay, a Man by the Obfervance i )f the Gofpel-Law becomes formally Juft in the fight >f God, we do not fay or mean thereby, that fuch a Man lit s absolutely or perfetlly Juft in the light of God, for in ft t hisSenfe it is true which is faid Pfal. 143-1. In thy t 1 nz. God's fight J hall no Mm living be juBifyd; but i what we affirm, is this, that fuch an Obferver of the 3ofpel-Law is truly and properly Juft in the fight of pd 3od, viz. as to Gofpel-Righteoufnefs, i.e. fuch a One, h ho' he be not juft or free from all manner of Fault, yet i ae is juft or free from all aeadly Fault, or to which tne Fo Sofpel-Law denounces eternal Death. Whence our Sa- il riour fays, Luk. \$.% of fuch a righteous Perfon, that pa ie needs no Repentance. lv 2 1 /, It appears from the Account afore given of Go- Gofpel _ Rlghre . fpel-Righteoufnefs, that it is an «#/'**' RighteoufneiSjoutnets is «s«* and fuch as is inherent in our fe Ives, as being what we™ m nut* 1 1 3 6 Of Gofpel-Righteoufnefs. Part IT. our felves perform by the Grace of the Holy Spirit af- Chap. $. lifting us. That our Account of Gofpel-Righteoufnefs is in this refpecl agreeable to Holy Scripture, is eafy to prove. A remarkable place to this purpofe is Ezek. 1 8. Sy &c. If & Man bejuft, and (or rather, even) do that which is lawful and right — has walked in my Sta- tutes, and has kept my Judgment s, to deal truly ; He is JuB : and v. 22. In His Right 'eoujnefs that he has uDone } JJ3all he live. From which Words relating to the Gofpel-Covenant it fo plainly appears, that the Righ teoufnefs, which God requires in theGofpel, is an aclive one, that he that will not perceive it, may juftly be efteem'd one, that hearing do's not hear, and feeing do's not fee or underftand. The Same was taught long afore to the Jews by Mopes, Deut. 6. ult. Itfhallbe Our Righ- teoufnefs, i. e. in it (hall Our Right eoujnefs confifr, if we obferve to do aU thefe Commandments. Further, it is certain that the Gofpel-Righteoufnefs is no other than what is fometimes mention'd in the New Teftament by the Title of the Righteoufnefs of God, as being fuch as God requires. Whereas then it is laid Rom. 3. 21. Now the Righteoufnefs of God without the Law is manifejledj being witnejjed by the Law and the Prophets : it ap- pears from what has been cited out of the Old Teliae ment, that the Righteoufnefs commended by the Tefii' mony of the Law and the Prophets, for inftance, by Mopes and Ezekiel, to pafs by others, is an aSiive Righ- teoufnefs. Further yet, lince Chrift himfelf teaches us, Matth. 7. 21. that he only fhall enter into the Kingdom of Heaven, that Doth the Will of his Father, i. e. God ; it hence reafonably follows, that when Chnfl fays, Mat. 61 3. Seek ye fir ft the Kingdom of God and his Right eouf nejs, by the Righteoufnefs of God here mention'd is to be underflood the 'Doing the Will of God. Whence it further reafonably follows, that the Righteoufnefs of God mention'd by St Paul, when he is treating of our Jufti fication before God, is the fame Righteoufnefs of GoA mention'd by our Saviour, and fo is the Doing of the Will of God, or that Righteoufnefs which we our felves perform by the gracious Alliltance of God. But the molt Of Gofpel and Imputed Righteoufnefs. 137 molt clear Proof of all is contain'd in 1 Joh. $.7. Little Part II. Children, let no Man deceive you : he thai Doth Righ Chap. y. teoufnefs is Righteous, even as He, viz Chrift is Righ- teous. Here he that doth Righteoufnefs, is therefore declar'd exprefly to he Righteous, and that in like man- ner as Chnft by doing Righteoufnefs was Righteous, and that not only before Men, but alfo before God. Betides, this is of the greateft Weight, becaufe it is pre- faced by the Apoflle in fuch ajb/emn Manner : Little Children, let no Man "Deceive you, viz. in this momen- tous Point of true 'Gofpel- Righteoufnefs, I am in the next Words going to mftruct you in, and give you a right Notion of, againft all Seducers that may at prefent or in future Ages go about to deceive Perfons in this re- fpecT:. What further might be here alledg'd to prove the Righteoufnefs requir'd by the Gofpel to be an aclive Righteoufnefs, or a Righteoufnefs perform d by our fe Ives, and fo inherent in our f elves, will more pro- perly be taken notice of in Chap. 8 and p. and fb to avoid Repetition, I omit it here. In this Chapter I fhalJ treat further only of the Righ- of/w/^Righ. teoufnefs ofChrifl as Imputed to us, and fhew, In what teouinefs. And Senfe the faid Exprcflion may be underftood agreeable ^^]^ g to Scripture, and fo allow d of ; and in what Senfe it ww* to be found can't be underftood agreeable to Scripture, and fo is not™ Jjj?J3£I to be allow d of And firft as to the Expreflion it felf,of the moft con- wbereby Chris 7 ? s Righteoufnefs is laid to be imputed to^££* e f ,m ' d us ; it is certain that the faid Exprejfion is no where to be met with in the holy Scripture. For as to the Words of St Taul, Rom. 4. 6. David defcribes the Bkffednefs of the Man, unto whom God imputes Righteoufnefs with- out Works: we have there mention'd an imputed Righ- teoufnefs, but not the Righteoufnefs of ChriB, but of One that has been a Sinner \ not the Righteoufnefs which the faid Sinner has himfclf really 'Lone, but which he is gtacioufly efleemd to have 'Done, All his paft Sins being, as it were, cover'd with the Honneft of his new Life, fo that he now appears as ifjufl, who has been in reality Unjufrl , but being converted has learnt Righteoufnefs. That this place of St Taul is {6 S to 138 Of Imputed Righteoufnefs. Part II. to be underftood, the very Words of 'David here al- Chap. $. ledg'd (hew, Rom. 4. 7. Blejfed are they whofe Iniqui- ties are forgiven, and (or even) whofe Sins are Cover'd: blejfed is the Man, to whom the Lord will Not Impute Sin. Whence it is as clear as the Sun, that to impute Righteoufnefs do's not v,6. figmfy, to impute Chrtft's Righteoufnefs to a Sinner •, as if the Sinner had done it ; but not to impute to a Sinner his oven Sins , as if he had not committed them. And this Imputation of Righteoufnefs \ or rather not imputing of Sins, is indted caus'd thro' the Righteoufnejs ot Chnft as its meritorious Caufe; but this very Righteoufnefs , which conhfts bare- ly in not imputing Sin^ is not fo imputed to us, as that thereby we are denominated and become truly and pro- perly Righteous, as will further appear from what fol- lows. I (hall obferve here, that as the Expreflion, > wherein it is faid that Chri/Ts Righteoufnefs is imputed to us, is not to be met with in the holy Scriptwe ; fo neither is it to be met With in the Confeffions ot the mod and molt confiderable Reform d Churches, viz. not in Ours, or that of Augsburg, Strasburg, Wirtem* berg, Bohemia, &c. imput!! Right*- aly j ^ ls obfervable, that the forefaid Expreflion ou(neis ill agrees do's very ill agree with that known Expreflion ofScri- «i«£ % /^ g -P ture > w " erei n Faith is faid to be counted for Righteouf tecufnefs. nefs unto one, as Rom. 4. 3, y, &c. For this laft Phrafe can be taken in no other Senfe than this, that God do's count our Faith (viz. working by Love, as St Paul ex- plains himfelf, Gal. y. 6.) for our Righteoufnefs, and efteems it worthy to be rewarded. So that not Chtifl's Righteoufnefs, but our Faith is imputed to us for Righ- teoufnefs, on the alone Account of Chrift's meritorious Satisfa&ion, whereby he obtam'd of God, that under this Condition we fhould become Partakers both of Righteoufnefs and Salvation. So that according to Scripture Chrift's Righteoufnefs, properly fpeaking, is (N. B.) not That which is imputed, but That for which vn our Faith is imputed to us for Righteoufnefs. The cathtiickDo- Accordingly the Catholick Doctrin concerning our few concerning Rjghr eo iifncfs by the Gofpel is this, that Faith, Repen- tance Of Imputed Righteoufnefs. 139 tance, Hope, Love, and the oiher Virtues, and our own Part IT. good Works, do by no means of themfelves, or by their Chap. y. own Merit ox Worth, avail to a Man's Jultification by our Gofpei-Righ- God, or being pronounced by God formally and truly ^^3 j," d m Juft; but that the Whole of this is owing only to the tedRighceouinds meritorious Satisfaction of Chnft, as being that where- ma y be aUotf,d "f- by was obtaind, and wherein was founded the gracious Covenant of theGofpel, according to which, on the forefaid Conditions of Faith, Repentance, &c. we be- come Partakers of Justification and Salvation. Thus our Church m its eleventh Article: We are accounted Righteous before God, only for the Merit of our Lord and Saviour J ejus Chnji, and not for our own Worlds or 'De- fervings. So all the Confedions of the other Reform'd Churches a little aforementioned, viz. Augsburg, Straf- burg, &c. Nor is any thing tlfc meant by thole very few Confeflions of other Reform'd Churches, wherein the Phrafe cl ' Chri/i's Righteoufnefs being imputed to us is exprefly nfed. Thus m Article 18. of the Confclfion of the Fi ench Rtform'd Church : Renouncing all Opinion of Merit, we altogether acquiefce in the alone Obedience of thrift, which is Imputed to us, both that all our Sins may be cover d, and alfo that we may obtain Grace be- fore God. Where Chriffs Righteoufncls is faid to be imputed to us only jo far, as that by Rtafon thereof viz obtain Forgivenels of Sins, and are gracioufly accepted by God unto Salvation. Now whofo fincerely pro- files that he means no more by the Imputation of Chnft's Righteoufnefs than this, no one will go about to deny him the Liberty of Ufing the laid Expreffion; but then on the other hand he mull not deny others the Liberty oft. not Ufing the faid Expreflion, or blame them for not fo doing, lince they think it beB not to ufe it, forafmuch as it is, not only an Unjcriptural Ex- preffion, but alio is liable to be and actually is under- flood by fome in fuch a Senfe, as that from it may be drawn the moft 'Dangerous or Antichriflian Doctrins. The felfeDofirin For it is manifdt that there are fome, who under- of imputedRigh- n j /->■ -ri, t> • 1 r r i , ■ 1 ceouinels ivbat , ltand Lnrilt s Righteouineis to be jo imputed to us, as and prov'd to be to become really our own Righteoufnefs, and that by W* & *•■*■«« ■^ o t J by feveral Argu- S 2 UOQments. 140 Of Imputed Righteoufhefs. Part II. God we are efteem'd to have our (elves done the Same, Chap, s- an d confequently we are perfe&ly Righteous, i. e. we may be properly faid to be Free, not only from allTu- mfhment, but alfo from all Blame of Sm. Now in this Senfe of Chnft's Righteoufhefs being imputed to us are laid the very Foundations of the peftiltntial Herefy of the Antmomians : this is that grand and firft Miftake, from which the woijl of Liber tins draw their moft abo- minable Dodtnns, and that by neceflary Confequences ; as may be feen in the Sermons of Tobias Crijp, who in the time of the grand Rebellion took the Degree of Do- dor of Divinity, to the Scandal and Reproach of the faid Faculty; and whofe Sermons have been lately re- printed, if I miftake not : fo that there is the greater need of an Antidote againft ihem. r.- n. ?" l t~. Wherefore I (hall next fhew, that the faid wrong Firft, luch Im- .* p putanonofcfcr//?, Senle or the Imputation orChrilts Righteouineis dos Righteoufnefs is j n lts Confequences overthrow the very Foundation of inconfeftent with , ._. *_ - V. ; r«ij»*m/* •/&•»*. the Gnriltian Religion, for 1", the Jaid Imputation is not confident with the Forgivenejs of Sins on GW'j Par/. For it muft neceifanly be own'd, that Forgivcnefs of | Sins muft be granted, either before the Imputation of Chrift's Righteoufnefs, or in the Imputation it felf, or after it. But neither of thefe is agreeable to that Opi- nion we are fpeaking of. That a Man's Sins are for- given him before the Imputation of Chrift's Righteouf- nefs, no one in his right Senfcs will affirm, lince it is conflfs'd by all Orthodox Chriftians, that our Sins are not forgiven, but on account of Chrift's Righteoufnefs and his meritorious Satisfaction. That our Sins are not forgiven in the very Imputation of Chrift's Righteouf- nefs according to the Opinion we are difputing againft, is alfo manifeft; forafmuch as the Imputation fuppos'd by the faid Opinion, is altogether inconjiftent wiih the Forgivenefs of Sins. For he that is efteem'd by God perfeclly and abfolutely Juil in all ref peels, and fo is efteem'd free, not only from the Tunijhment, but alfo from the Blame or Guilt of Sin, it is evident that there is nothing Forgiven fuch an One by the very fame Act of God. Laftly, it is a manifeft Contradiction to fay, that Of Imputed Righteoufnefs. 141 that a Man's Sins are forgiven him after the Imputa- Part IT. tion of drift's Righteoufnefs. For he that is already Chap. y. efteem'd by God perfectly Juft and free from Fault, he do's not want , and fo is not capable of Forgivenefs ; forafmuch as all Forgivenefs prefuppofes fome Fault. So that it appears that fuch an Imputation of (Thrift's Righrtor.fntfs as we are fpcaking againft, wholly takes away the Forgivenefs of Sins, which is a great Part of the Gofpel-Covenant, and (b is defervedly to be rejected by all truly pious Perfons. Secondly, the Imputation we are fpeaking againft is Secon *' ruh inconfijlent with the Necejfity of Repentance on our imputation' of Tart. This follows from the Former. For it having chrift's Righte- n 1 ' 1 r> - 1 •» - 7 1 °u'ne!s is tncon- been ihewn, that the laid Imputation takes away the f,p nt with the Forgivenefs of Sins ', it thence follows, that thereby h ibe &9 •/ Re ' takes away alfo the NeceJJity of Repentance, forafmuch/ 2 "' as there is fuch a Connexion between Repentance and Forgivenefs, that one being taken away, the other rauft alfo be neceffarily taken away. Whence the fLremen- tion'd Toby Crifp is not ajham'd plainly to aflert, (agree- ably to his Principles ) that Repentance is not requird in order to obtain Forgivenefs of Sins, this being (as he pretends) highly injurious to Chnft's Satisfaction, and fo a Wicked thing to be iraagin'd. See the laid Crifp's Sermons Vol. 2. pag. 182, 283. of the old Edition. ■Where are to be found other like Paradoxes, at the very Hearing of which the Doctors of the Primitive Church would have trembled ; and the Foundation of all which is this, that Chnff. in the very Terfons of the EkSi did make Satisfaction to the Divine Juftice; and that Chrift's Righteoufnefs is really our own, and that before any Repentance of ours. Thirdly, the {aid Imputation quite takes away alfo . xr - ;he Necejfity of Faith it felfm order to our Juftification. impmation^of And the faid Imputation being granted ; it neceffanly chrift's Righte- Follows, that our Juftification is before our Faith ; which l^t^pfy Affertion is the very Dregs and Scum of An tinorni a- oft 7 «uh to jufti- >ifm. To explain this Matter. It is abfurd to fay, that ficatIon - thrift's Righteoufnefs becomes really our own by Faith. For if it be really eur own, h mult of Neceffity be our own 142 0/ Imputed Righteoufnefs. Part II. own he/ore we believd\ and our Faith could conduce nc Chap. $. thing hereto. Such as teach that Chnft's Righteoufnei is really our own, they muft of Necellity affert with th ' Antinomians, that we our j 'elves ', in the Judgment am Efteem of God, did perform the moft perfedt Righteouj nefs in Chrift, and that we did no lcfs truly Tatisfy th Z>ivine Juftice, than if we had done it in our own Per fons\ for oihervvife the forefaid molt perfect RighteouJ nefs can't become really our own. Hence it neceffanl follows, that granting Chnft's Satisfadtion, All thofe t< whom the faid Satisfaction belongs, were ipfo faclo> ant fb before all Belief of their own, freed from Sin, an< conflicted Righteous. It is ask'd therefore, Whethe the Righteoufnefs of Chrift is therefore really our own becaufe in the Judgment and Efteem of God we ou\ felves perform'd that Righteoufnefs in Chrift? If it b afhrm'd, then it neceflanly follows, that the Righteouf nefs of Chrift was really our own Before we betievd viz. prefently after Chnft's Sacrifice was confummated If the forefaid Queftion be anfwer'd in the Negative then it is manifcfl, that the Righteoufnefs of Chrif could not become afterwards really our own. Tli Runs or EffeBs of drift's Righteoufnefs and Satif faction unto our Salvation might indeed be made to de> pend on our Faith, and do's really depend, fb that wt can't reap the Benefits of Cbrifl's Righteoufnefs and Sa tisfaction, before we believe; but that the RighteoufneJ* it feif of Chrift fhould become really our own by Fail h which was not Jo before our Faith, is altogether im: poftible. This was clearly feen by fome of the mon Learned among the Foreign Divines, who taught thi Imputation of Chnft's Righteoufnefs ; and therefon that they might be agreeable to themfelves, they plain ly aliened that the Imputation of Chnft's Righteoufnef was antecedent to any Faith of ours. Fourthly, fwh Fourthly, This Imputation quite deftroys theCatho imputation of lick Doctrjn concerning Chnft's Univerfal Satisfaction 2£&*ES: which has been largely, prov'd Chap. 3. of this feconc fijientvrithcbrifis Part. For if Chrift made Satisfaction in the Terfon 0) V $Ih£ Satif ' * Aem > for whott i n e dy'd, and they are therefore efteem' b< I Of Imputed Righteoufnefs. 14 5 way God really juft and free from Sin, it neceflarily fol- Part 11. ntf.ows, thatChnft's Satisfaction did never belong to fuch Chap. 7. ins they call Reprobates. Whence it is that all fuch as H maintain the Imputation of Chnft's R ghteoufntfs I i»/im deputing againft, do deny Chnft's Univerfal Salif- ication, againft the plained Teftiraony of Scripture and Vhc Primitive Church. «i/ Fifthly, From this Imputation it follows, as the Ta- Fi ^^\y r uch ipi/ls urge, that we ought to be accounted before God an imputation we ,U0 UfsJuH than Chrift him/elf: only with this Diffe- Ztl^T^ aoi rence, that Chrift is Juft of and in himjelf qx inherently y team before God, m whereas we are Juft only precarwujly and imputatively ) lh * tlCbr 'f lbm f el f' lieii. e. from and in Chrifl. However this hinders not, but uiby Chnft's Righteoufnefs fo imputed to us we are in Mthe true Efteem of God equally juB as Chrifl him f elf. Ix Which is what grates a fober Chriltian's ears to hear; ;oUnd 'tis certain that neither the Scripture, nor Fathers Hot the Church ufe fuch Expreflions. ed Sixthly, From the faid Imputation it follows, that sixthly," from it All that are juftify'd, are equally juftify'd or Righteous ;/»<* an imputa- r,i for they are juft, not by any different Participation of JJ j* ^Zll In Righteoufnefs transfus'd from Chrift, but by /mputa-jumf/d, are t- ition alone of one and the fame Righteoufnefs of Chrift, ^ eo ^ fy ' d or k the Whole whereof is equally imputed to every One. i Seventhly and lallly, Hence it follows, that the Righ- xy. Sj teous are more Righteous in this Life, than they will be jowT™ £" the in the Life to c^me. For here all fuch are efteem'd by Rightetmwmon God truly Righteous b) means of Chnft's Rightecufnejs Lffeftlian they %it felf the moft perfect by far of all other, imputed to win be in the them; whereas in the next Life each will have only Llfe t0 cme his own Righteoufnefs, forafmuch as there will be no longer Occafion for the Imputation of Lhnft's Righte- oufnefs, by reafon of the Perfection of their own inhe- rent Righteoufnefs, which yet will be much inferior to the Righteoufnefs of Chrift himfclf It fufficiernlv appears, How many and great Abfur- . P^i. dities attend the Do£trm of Chrift's Righteoufnefs be- ( W er'd°& "fiatd. ing imputed to us, when thereby is meant, not only that we are juftify'd on account of Chnft's Righteouf- nefs, but that by fuch Imputation Chrift's Righteoufnefs becomes 144 0/ Imputed Righteoufnefs. Part II. becomes really our own, and we are efteem'd by God to Chap. f. have done it ourfelves in Chnjl, &c. I fhall now pro- ceed to anfwer the chief Texts, which are ailedg'd for the laid Imputation. xvii. The firft Text (hall be Rom. f. 10. As by one Mans frJm% w bjea i° n 'Dtfobedience many were made Sinners, Jo by the Obe- refuted. dtence of 'one jhall many be made Righteous. Nowhere is not a Word of any Imputation ot Chaffs Righteouf- nefs, much lefs of fuch an Imputation as is here denyd. It is {aid only, that we are made Righteous by the Obe- dience of one, i.e. Chnfl:, which is no more than to fay, that we arc juBifyd for the Merits of Chrift's Obe- dience. If it be repiy'd, that we are here faid to be made Righteous by the Obedience oiChrijl, even as we are made Sinners by the Difobedience of Adam : but by the Difobedience of Adam we are formally made Sinners; therefore by the Obedience otChnfl we are formally made Righteous. I anfwer by utterly denying, that we art formally made Sinners by Adams Difobe- dience. The true meaning of the Greek word here ren- derd Made, is to be put in a certain State or Condition. And fo our being made Sinners by Adams Difobe- dience, fignifies no more, than that thereupon we were put into the State or Condition of Sinners, and dealt with as if we had actually Jinnd. The Opinion of our being made formally Sinners by Adams Difobedience, is attended with many Abfurdities, like that of our be- ing made formally Righteous by Chrift's Obedience. Now that the word Sinner is ufed in Scripture, not only to denote fuch as are formally or actually Sinners, but alfo fuch as may be only counted fo, or dealt with as fuch, is evident from i King.1.21. I and my /on So- lomon Jflmll be Sinners, as it is in the Hebrew, where it evidently means, Only that Bathjheba and Solomon fhould be counted and dealt with as Sinners ; and there- fore it is fo render'd in our Tranflation, viz JJjatl be counted Offenders. In fliort, the true meaning of this Text, Rom. j. 19. is this, that as by Adams Difobe- dience his Posterity was fubjtclcd to the Neceilky of Bodily Death, as //they had actually Jinnd ': fo by the Obedience 0/ Imputed Righteoufnefs. 147 Obedience of Chnft Adam's Poftenty is freed from Part II. Continuing under Death for ever, and made capable of Chap. c. eternal Life, as if they were actually Righteous in the rnolt perfect Manner. So that this Text in its true Scnfc do's not at all make for that Imputation of Chnft's Righteoufnefs which we deny. Another Text pretended to make for the fiid Impu- ,_, x Xi^k- ,0 1 tt 11 1 r> r v The objection tation is 2, Lor. y ult. He maae him to be bin for us , from ic«.j.«f» who k>iew no Sin; that we might be made the Righteouf- ZR[vfSld ' nejs of God in him. Now here likcwife is not a word of the imputed Righteoufnefs of Chrifr, fo as to become really our own. The true meaning of Chnft's being made Sin for us, is the fame as of our being matte Sin- ners by Adams Difobeditnce, i.e. that God dealt with Chnft., as if he had been a Sinner, and that the vile ft One ; which is denoted by the Abflraft Sin being put for the Concrete Sinner, this being an Hebraifm or the ufjiial way of exprdffing Things in the higheft Degree in Hebrew, v;z. by putting in fuch a Cafe the Abftrafi for the Concrete. Thus Ezek. 2. -,. in the Hebrew it is : For they are Rebellion, which we render rightly, For they are mo/1 Rebellious. So in 2 Cor. f. ult. Chnft is fa id to be made Sin, i. e. dealt with as the vilejl Sinner , he undergoing the Death of the Crofs, which was then efteem'd the moft fhameful fort of Death, and inflicted only on the vileft Criminals. In like manner Chnft is faid, Gal. 3. 13. to be made a Cur je for us; where Curfe is put to denote moB Accurfea, according to the fore- mention'd Hebraifm; and being made a Curfe is put to denote Chnft's being dealt with, as if' he was mofl Ac- curf'ed by his Death on the Crofs. God forbid any one fhould be fb Ignorant or Wicked, as to iroag.n that Chnft the ever-bkjled and belovd Son of God was really accurfed. Having fhewn the true Senfe of the firft part of 2 Cor. 5. ult. 1 proceed to fhew the true Scnfe of the laft part, viz- that v&e might be made the Righteoufnefs of God in him, viz. Chnii. What is to be underltood by the Righteoufnefs- of G:d, we learn ^ as §. 4. of this Chapter) from Matjth. 6. 33. Seek ye firft the Kingdom of God and his Righteoufnefs, &c. Where by the Righ- T teoufaefs aniver'd. 145 Of Imputed Righteoufnefs. Part II. teoufnefs of God is plainly meant fuch Righteoufnefs as Chap. f. God requires of us in the Gofpel. Whence it follows, that to be made the Righteoufnefs of God in Chrift, is no other than to perform fuch Righteoufnefs as God re- quires thro Chrift, i.e. that we fhould becdme Righteous before God, or be efteem'd Righteous by God for Chr/Ji's Sak^ or Merits. So that the true Meaning of the whole Text is this, viz. that as Chnft for our Sins was dealt with by God as a Sinner , whereas he was really without Sin ; 10 we for Chrilts Righteoufnefs and Satisfaition are dealt with by God, as if we were pe rfe filly or abfo- lutel) Righteous, when in reality we are notfo. Whence it appears, that this Text likewife, in its true Senfe, makes nothing for the Imputation of Chrift s Righteouf nefs we deny. rheSe&ion A tn ' r( ^ P^ ace ur §'d f° r tne ^^ Imputation is 1 Cor. from tc»r. 1, 30. i. 30. Of him are ye in Chrift Jefus, who of God is made unto us Wifdom, and Righteoufnefs, and Sanclification, and Redemption. 'Tis furprizing how any one could hence infer the imputed Righteoufnefs we are fpeaking againfl. Their Argument ftands thus: Chrift is of God made unto us Righteoufnefs : therefore the Righteoufnefs of Chrift isfo imputed unto us, as to become really our own, and that we ourfehes are thereby counted pet fell) Righteous by God. To {hew the Folly as well as Falfe- nefs of this way of Arguing, I need but apply it to other Particulars in the fame Text. Chrift is by God made unto us SanSiification : therefore the Sanfitily or Holinefs of Chrift is fo imputed unto us, as to become really our own, and thereby we our felves become Holy. But who ever heard of, who but an Antinomian or Libertin ever dreamt of an imputed SancJification ? So, Chrift is by God made unto us Wifdom : therefore the Wifdom of Chrift is fb imputed unto us, as to become our own, and thereby we our felves are truly denomi- nated Wife. What trifling is this. The true Senfe of the place is plain enough, there being all along us'd a Metonymy of the Effedt for the Caufe : Chrift is Wif- dom unto us, i. e. by or thro* Chrift alone we are en- dued with true Heavenly Wifdom : Chrift is Righte- oufnefs Of Imputed Righteoufnefs. 1 47 oufnefs to us, i. e. thro' Chrift alone we are juftify'd : Part II. Chnft is to us Sanclification, i. e. thro' Chrift alone we Chap. j\ are endued with the Grace of the Holy Spirit: Laflly, Chrift is to us Redemption, i.e. thro' Chrift alone we are freed from Death by the Refurrediion of our Bodies, which is ftyl'd Redemption, Rom. 8.2 j. Ephef 4. 30. That the Redemption here mentioned is likewife fo to be underftood, viz. of the Redemption of our Bodies from Death, and not of Chrift's Satisfaction, appears hence that Chrift's Satisfaction is included in the Words before, viz. Chrift is to us Righteoufnefs. ^ A fourth place and the laft I (hall mention is Phil. The obj'eai^ 3. 9. That T may be found in bim^ not having my own JSjLjJf 3 ' 9 ' Righteoufnefs which is of the Law, but that which is thro' the Faith of Chrift, the Righteoufnefs which is of God by Faith. What Righteoufnefs it is the Apoftle here rejects, and what he withes for and endeavours afcer, is plain to any one that will but impartially weigh his Words. The Righteoufnefs which he reje&s, he here calls his own Righteoufnefs, 1. e. fuch as he was able to perform meerlj of bis own Strength. For it can'c be reafonably fuppos'd, that the Apoftle would be (6 bold, as to call that Righteoufnefs, which the Grace of Chrift wrought in him, his own Righteoufnefs, but ra- ther would thankfully have refer'd it to Chrift its Au- thor, as he exprefly do's 1 Cor. 15;. 10. Gal. 2. 20. Whence it plainly follows, that the Righteoufnefs which St Taui rejects, is not that which we perform by the Grace of the Holy Spirit. On the contrary this is the Righteoufnefs he longs for, and which he calls the Righteoufnefs which is thro the Faith of Chrift, &c. For what fort of Righteoufnefs this is, he more diftinct- ly explains in the very next Words : That I may know him, and the Power of his RefurreBion, and the Fe//ow- Jhip of his Sufferings, being made conformable unto bis 'Death. Where the Apoftle exprefly afTerts, that the Righteoufnefs fo much long'd after by him, was no other than a Conformity to Chrift's Death ; whereby, namely one adtually dies himfe/f to Sin, and actually rifes bimfelf to Newnefs and Holinefs of Life. But T 2 furely i48 Of Imputed Righteoufnefs. Part IT. furely fuch a Righteoufnefs is very far different from Chap. 5". that imputed Righteoufnefs we difpute againft. xxi. The Sum of what has been faid in this Chapter, is The sum of this: The Righteoufnefs whereby we we properly iaid t apter. tQ ^ j Lt f tif y'd, js the Obedience of Faith % 1 e. our Obe- dience, or Keeping of all the Commandments of the Go- fpcl, 'proceeding of Faith, and fo is an uciive R ghte- oufnefs, and inherent in us, as being what we our iclves perform by the Grace of the Holy Spirit preventing and aililtjng us. He who is endued with this Gofpcl-Righr teoufnefs properly fo call'd, to him according 10 the Gofpcl Covenant God do's impute Chuffs R/ghteouf fiefs, viz fo far as to his attaining Fo)givenefs of Sins and eternal Life ; that is, the Righteoufnefs of Chnff, and that only is the meritorious Caufe, that he, who now do's himfelf the Righteoufnefs of the Gofpel pro- perly fo call'd, has alfo his p aft Sins and prejent Fail- in j efteem'd by God as not committed, or Jotgiven him; and alfo that h:s Gofpel-Righteoufnefs, being fincere indeed, but maim and imperf'eSi, is elteem'd by God as mofi entire and petfeft, and fo worthy to be rewarded with eternal Life. Such as in this Senic fay that Chriit's Righteoufnefs is imputed to the Faithful, fay what is agreeable to Scripture, and therein fufficicnily intimated, tho' not mention 'd in exprefs Terms. But fuch as being not content with the forcfaid Imputation, go higher and alfert the Righteoufnefs of Chnft to be by G<>d fo imputed to the Faithful, as that thereby they tbemfehes are efteem'd by God to be really and absolutely or mofi perfectly Righteous, i. e. free not only from all Tunjh- menty but alfo from all Blame of Sin j fuch aflert what is contrary to right Reafon, and is no where taught iq holy Scripture; nay, what is plainly contrary to holy Scripture; what is attended with very many and very great Abfurdities; and laftly, what is the firft Miflake or Spring, from which flow the feveral moft vile and deteftable Errors of the Anttnomians and Likrtins. CHAP. 14? CHAP. VI. Of a Gofpel-Condition in general. IObfciVd in the Clofe of §. i. of the laft Chapter ''■Jfa ; foregoing, that the Gofpel-Righteoufnefi might be te o U r° e ^ M f t ~ s confidcr'd in a twofold Rcipe6t, i ft , h% thereby, as thet^c»tidiH»nt,6e formal Oiufe, we are counted formally Righteous by{5j£™*' or g' v " God ! 2'y, As thereby, as by the Condition perform 'd. nets of sins and we obtain the Free-gift of Forgivenefs of Sins and of eterral Lue ' eternal Life. Concerning Goipcl-Rightcoufntfs in the fit ft refpedt I treated in general in the foregoing Cha- pter : 1 come now to treat in general of Gofpel-R.gh- teoufnefs in the fecond refpect. For the better underitanding of what is here to be- "• faid, 1 fhaJi in the fir ft place explain, Whit is a Con- 1 . ., properly L dition of the Gof pel-Covenant properly fo call'd. It ]s call ' d » m&u then to be well obferv'd, that by a Condition of the Go- f pel-Covenant, which in fhort I call a Gofpel-Condition, is properly to be undei flood, not whatever is commanded or requir'd) but that only which is requir'd at the Teril of ones Soul, i. e. on which a Man's eternal Life and Salvation do's fo depend, that the fame being performed, a Man attains Salvation, and not otherwiie. We are commanded by the Gofpel to abjlain from all Sin, as much as can be. But then this is not requir'd at the Peril of our Souls, or under the irrevocable Penalty of eternal Damnation, and fb is not properly a Gofpel- Condition. Whereas Faith, Repentance, and the other Chnflian Virtues are requir'd at the Peril of our Souls, and fo make a Gofpel-Condition properly fo call'd. Again, fuch a Condition is twofold, either as being nt abfolutely requir'd at the Peril of our Souls, or as necei-' ^SSsSS^- fary to Salvation, or only on a Suppofition. The in- P>i*te and^^/- voard Works of Faith, Repentance, &c. are abfolutely tional ' requir'd unto Salvation. But the Fruits or outward < Works of Faith and Repentance ( under which are compre- xjo Of a Gofpel-Condition. Part IT. comprehended in Scripture all other Chriftian Virtues, Chap. 6". whence the faid outward Works are wont to be de- noted by a good Life or holy Converfation) are requir'd only on a Supposition, viz. that God grants Life and 1V Opportunity. one znd the Same This being premis'd concerning the Nature of a Go- Ho erl CO foSd^ )el "^ OI1 ^"' on, " f°^ 0WS > tnat ® ne anc * ^Same is both e ofthe Ca G«-a Condition properly fo cali'd of the Gofpel-Covenant , of £S£w a . nc * °t Q ut Juftification by the Gofpel-Covenant. For « is"(heJn"firfth"rft, Nothing is requird in the Gofpel-Covenant abfo- 'ion.'"* Con : " our Juftification. That this Propofition is mod certain-' ly true, may be thus prov'd : If in the Gofpel-Cove- nant any thing is abfoiutely requir'd at the peril of our Souls, which in the faid Covenant is not alfo requir'd to our Juftification, then it might fo come to pais, that one may have done all requir'd to his Juftification, and fo may htjuftify'dj who yet has not done all abfoiutely requir'd in the Gofpel-Covenant at the peril of his Soul. Whence it follows, that njuftif/d Perfon, even while he is juftify'd, may be defiitute of eternal Salvation, and fo eternally damn'd. But what fober judicious Chri- ftian can give ear to fuch a Conclufion, which yet ne- cefTarily follows from the Premifes to it. secondly, in re- 2 ' y » $**&*% * s requir'd in the Gofpel-Covenant at fpea of ifyptfi- the peril of ones Soul, even on Suppofition y but what is u*mi condition. a jf ^ f aY re quir*d to our Juftification. As a good Life is requir'd by the Gofpel-Covenant at the peril of our Souls, on Suppofition that God grants Life, fo on the fame Suppofition it is requir'd alfo to our Juftification. He that has obtain'd the Grace of God by Faith and Repentance, do's not afterwards go on to lead a good Courfe of Life, but lives a wicked Life, he forfeits his Right to Salvation, and fo to Juftification, unlefs any one will maintain, that a Man yet continuing in the State ofjfujlificationj may however not be in a State of Salvation, which is apparently moft abfurd. In fhorr, the Foundation of both Proportions maintain'd in this and the foregoing Se-cTiion, is contain'd in this third Pro- pofition, viz. that in a Mans Juftification God confers on i Of a Gofpel-Condition. 15-1 m him a Right to Salvation; which Propofition has Part II. :>een largely prov'd in Chap. 2. §. 16 &c. of this latter Chap. 6. part. For hence arifes this moft clear Confequence, hat Nothing can be requir'd in the Gofpel for to ob- atn or retain our Right to eternal Life or Salvation, vhich is not alfo requir'd to obtain and retain our Ju- lification. What has been faid in this Chapter concerning a Go- 7.^^^ whae "pel-Condition, is well to be obferv'd, forafmuch as it has been faid of ;reatly ferves to fhew the Error of thofe, who, whilfl: aG ^ / - c •" < '' > ' ( " , • hey maintain Solifidianifm, grant that there are many Conditions of theGofpel-Covenant, and yet contend that here is only one Condition of Juftification, viz. Faith. ? or it has been here fhewn on the contrary, that One nd the Same is a Condition properly fb cali'd, both of he Gofpel-Covenant and of Juftification by the Gofpel- ovenant ; and therefore that Repentance, Charity, &c. s well as Faith, are each a Condition of Justification, brafmuch as Repentance, Charity, &c. are each a Con- lition of the Gofpel-Covenant, even by the Acknowledg- oent of thofe that maintain Solifidianifm. And this oay fuffice to have obferv'd concerning a Gofpel-Con- ition in General. CHAP. VII. Of Faith. [Have fpoken Chap, y, and 6. in general of Gofpel- i n wha ' t te t ?c & Righteoufnefs and a Gofpel-Condition. I proceed Fa >t h claims the iiow to fpeak dijiinclly of thofe Chriftian Virtues, which f&chSianvK hake up the Gofpel-Righteoufnefs or the total Condi- wes. ion of the Gofpel-Covenant on our part. Among thefe 7hat which defervedly claims the firft place is Faith y js bting the Foundation or Root of all Gofpel Piety, Ind as it were the Mother of all the other Chriftian virtues. For the better underftanding of what is to be laid of this Faith, it is to be obferv'd in the firft place, ■What is properly a Gofpel or Chriftian Faith. Now i^2 Of Faith. Parr IT. Now Gofpel or Cbri/iian Faith ( confider'd in it felf, Chap. -}. and as diitmct from the other Virtues) is nothing elfe ii. but that AJJent, whereby we believe Cbnfi jtifferd, dfd f whut is a ^^- and vofe again from the 'Dead; and therefore that All «ler'd U it felf. was true, which he in God's Namt declard to us, either, by way of Precept, Tromife y or Threat. This is the whole Etlence of the Chriftian Faith properly fo cali'd. Whatever more is added to the foregoing Definition, on duly weighing and conlidering it, it will appear not to be an Aft of Faith, but of fome other Virtue. r. • u V 1 ' , t 'Tis true that in the facred Scripcure Faith is fre- Faitn otten taken . « . _ inscripmretode-quentiy taken in a larger and figurative Senfe, viz. not note .bew^ieCon- n j t0 denote the finale Virtue properly cali'd Faith. duiin of the Go- J r 7 . i /?/ ■ n rr \ ■ i *->i n fpei-covenanc. but alio alt the other Chnjtian Virtues, which Chriftian Fauh properly fo cali'd is wont to bring forth, i.e. to denote the whole Condition of theGofpel-Covenant to be perform'd on Alans Tart. IV - . This twofold Acceptation of the word Faith being yf/wL» r lf Vaith rightly made ufe of, as there is occafion, thereby may is of great Ufe ?« eafily be decided the great Controverfy concerning the »overfie« e about Efficacy of Faith unto the attaining of Justification. Faith. For by rightly expounding Places of Scripture accord- ing to the forcfaid Diftmction, it will clearly appear, i ft , That Chriftian Faith, contider'd barely in ,it felf or diftinct from the reft of the Chriftian Virtues, is only a Tart of the Gofpel-Condition to be perform'd by Man,' and therefore do's only concur with the other Chriftian Virtues or good Works, and is by no means fuffcient of it [elf, to obtain from God the Gift of eternal Life or Juftificanon. 1% It will appear, that wherever Jin ftification is attributed to Faith, there Faith is taken Fu guratively, i. e. as it denotes, not only the /ingle Virtue, Faith properly fo cali'd, but alio All the reB of the Chriftian Virtues, and fo the whole Condition of the Go- v fpel-Covenant to be perform'd on our Part. That we are a** I fhall begin with thofe Places of holy Scripture, iS' d i s by (£vJ where Faith P ro P srJ y fo caI1 'd or the fingie Virtue, is from feverai pinees tuhcr exprefiy mention'd, or at leaft Periphraftically ittSor7kauhA^ CTlh> ^ and J"itirication is deny'd thereto. Moft re- 7.zi,&c markable to this purpofe are our Saviour's own Words. Matth. Of Faith. 1 73 Matth. y 2T, 22, 23. iVa/ ?w/ one that fays unto me, Part If. Lore/, Lotd,J}).ill enter into the Kingdom of Heaven, — Chap. 7. Many will lay unto me in that day, Lord, Lord, have not we prophefyd m thy h^me, and in thy Name have caji out 'Devils, and in thy Name done many wonderful Wo> kj * And then / will pro/efs unto them, I never knew you : depart from me ye that work Iniquity. Thefe Words are the more oblcrvable, bccaiif: herein Chrift do's profefledly defenbe the manner of God's Pro- ceeding in the la(t Judgment, and fo in jufhfymg Man. And in thefe very words Chrift teaches, that true Faith, 3! nay the greateft Degree of true Faith, of it ielf or ie- i paratcly from Obedience, is not fdfficient to attain En- trance into the Kingdom of Heaven. F'or he that ac- ij knowledges Chriit to be Lord, and prays him as Lord, I to give him Entrance into the Kingdom of Heaven, his Faith, as to the Nature of Fauh, is as perfect as it can J be, and fo is true Faith. Further, to prophefy, caft aut Devils, work Miracles in Chnjfs Name, is the fame is to propheiy, caft out Devils, &c. by Faith in Chrifl. tfow it is but reafonable to believe, that fuch extra- Drdinary Operations do likewife proceed from an extra- jrdinary Degree of Faith. Certain it is, that Chrifl o's fuppofe the Faith of thofc whom he here fpeaks of^ be true; forafmuch as no one can be fo very ftupid, is to hope to attain eternal Life by a falfe Faith. So hat what Chrift teaches was wanting in them he fpeaks )f, was not Faith, but Obedience, and that they fhould >e excluded Heaven, not for 'Disbelief, but for Difobe- hence. Agreeable to theDo&rin of Chrift is that of his Apo- Secot J^' frofn lies Thus 2 Pet. 1. y — 11. Giving all Diligence, addz Pet. i./--«. your Faith, Virtue ; — But he that lacketh thefe things, s blind and can't fee afar off', — if ye do thefe things, ye hall never fall. For Jo an Entrance JJjall be mmiflefd ntoyou abundant I) into the everlu/img Kingdom of our Lord and S-iviourJefus Chrift. In thefe words St Teter lainly teaches, that Fauh alone, or diitinct from the >ther Chnftian Virrues, can't avail to eternal Life or uitification. He that thinks otherwife, and fo having U Faith, ij4. Of Faith. Part H. Faith, takes no care to add thereto the other Virtues, Chap. *}> and yet hopes for Salvation, he is no other than b/md, and cant fee afar off\ and has forgotten that he was purgdfrom his old Sins, i. e. he is ignorant or unmind- ful of the Divine Purpofe by the Gofpel ; for, as St Taul fpeaks, This is the Will of God, even )our Sancli fie ation. iThdi:^ j. thirdly"' from St James, Chap. 2. 24. is mod exprefi to the Cafe jam. 2.24.. we are upon : Te fee then how that by IVorks a Man is juftify d, and not by Faith only. What can be faid more exprefly againlt Solifidianifm ? So that it remains only to (hew the great Weaknefs and Folly of the Ob- jections, whereby the Sohfidians endeavour to elude the Force of the Apoftle's Tcftimony. The objections F'fft they objedl , that St James here fpeaks of a of the Soiifidiant Faith, which is imperfect or has not the true Nature firft,tha U rs.;£»M f F*"h ; which has only the Shew of Faith, but is here fpeaks of an not really Faith But this Interpretation is vaftly dif- iZ£L° r not agreeable to the Apoftle's Words. For i", St James approves of the Faith he fpeaks of as Good, v. 19 Thou believeji that there is one God, (N. B.) thou dosl Well. Wherefore the Apoflle can't jn Reafon be undcritood to fpeak here of afa/fe or counterfeited Faith. i ] y, He grants that the Faith he is fpeaking of, do's juftify a Man in part, v. 24. But a counterfeit Faith, or which is not true, do's not in the leafi conduce to a Man's Ju- ftification. 3^, That the Apoflle do's deny, that even a true Faith can alone juftify, appears plainly hence : the Faith 0*1 Abraham was no doubt a true Faith. But St James aliens, that the Faith of Abraham did not, could not juftify him without Works : whence he is faid, v. 21. to be ju/lify'd by Works. 4'/ and laftly, the Apoftle exprefly fpeaks of fuch a Faith, as do's forae- times cooperate with Works, and by the faid Works is made perfect* , (as v. 21. J i.e. is render'd available to Ju- ftitication, which can't in Reafon be faid of a counter- feited Faith. In fhort, the Apoflle roanifeflly fpeaks of fuch a Faith, as wants nothing but good Works to be join'd with it, and which, if join'd with good Works, will avail to a Man's Tuftification. But a counterfeited Faith Of Faith. ilj- Faith can't be join'd with good Works, or be made a Part IT. true Faith by being fo join'd. Chap. "7. Secondly, the Sol/fidtans object that the Apoftle here k. fpeaks of fuch a Faith, as is in the 'Devils themfelves,.?£? nd & th * 5 ** r » i j/ij r i r '/»/?*:<«/ Obiefction and therefore cant be underitood to ipeak or a true that sc j*me* Faith. Now this Inference is not good, forafmuch asj?^j" °* fi«- h a the "Devils may have a true Faith, as to the Nature of pevft, aniwer'd. Faith ; which is no more than the Apoftle himfelf wit- neifeth, and Reafon confirms. The true Faith that is in the Devils, do's indeed nothing avail them, becaufe it is not productive of the Love of God in them. Which comes to pafs, on account of their knowing themfelves to be by an irrevocable Decree excluded from the Grace or Favour of God. If it be reply 'd, that true Faith is at leaft a true Virtue; but no true Virtue can be in the Devils; and therefore no true Faith can be in them. The Anfwer hereto is eafy and obvious. Forafmuch as the fame Faith, which in Man is a Virtue, in the 2)evils is no Virtue. The Reafon is manifcft : the De- vils, tho' fain, yet flill retain the Excellency of the An- gelical Nature to fuch a Degree, as that they can ap- prehend and underftand things many Degrees quicker and clearer than Man can. Whence it comes to pafs, that the Objedt of our Faith, or the Things requir'd to be believ'd in the Gofpel, appear to the Devils with fo great and undeniable Evidence, that they can't but of Necefjlty believe them, and fo it is no Praife, no Virtue in them, for to believe them. But Faith is not wrought in us after the like manner. The Things pro- pos'd to us to be believ'd, are propos'd as highly cre- dible, and are confirm'd with fo good Arguments, as are abundantly fufficient to fatisfy any unbyafs'd Perfon ; however the Things to be believ'd by us dorit appear at firft View, or ftrike upon us with fuch Evidence, as to make us necejfarily believe them. For then it would follow, that no One that ever heard of the Gofpel, could but believe the Gofpel; whereas the contrary thereof is too fadly true. This Freedom of Believing in Man is the Caufe that Faith is in him a Virtue, and a laudable Act of Obedience ; whereas fuch Faith deferves no U a Praife, if4 Of Faith. Part II. Praife, and is no Virtue in the Devils, becaufe it do's Chap. "]. not artje from fuch a Freedom, but from meer Necef- fuy. And this i\nf\ver is imply'd, and fo confirm'd by St James himfelf; inafmuch as he commends in Man - that fame Fanh which he grants to be in the 'Devils, but yet do's not commend in them. See Jim. 2. 19. Aihirdo'bieaion ^ t^itd Obje&ion of the Solifidians is taken from of the SobfidUns v. 17, 20, 2d. of this fame Chapter thus : A dead Faiih S! r 522r ,T jj2l" mt a true Fauh ; bat the Fa,th a § iinfl which Saint of a dead Faith. James deputes, is by him ftyl'd a dead Faith; there- fore it is not a true Faith which he difputts againlt. But this Objection is founded on a meer M itakc. For i ft , Whereas Faith without Works is by S' James fly I'd a dead Faith ; the word dead do's nor rtfpedl the Na- ture of the Faith, as to its Truth or Falfi;y, as is fup- pos'd in the Obje&on ; but only the Effecl of fuch a Faith, i. e. St James do's not mean that Faith without Works is not a tiue Faith, but that fuch a Fanh has no EfftS with God as to a Man's Juiiification. This is manifeft from v. 14. compar'd with v. 1-7. whence it ap- pears, that a Faith which profits nothing to fave a Alan, and a dead Faith, are ufed by St James as equivalent Expreffions. 2 l Y, It is obfervable, that the Apoltle do's not fay, v. 26. As a Man without the Spirit ts dead, but, As a Body without the Spiut is dead. Whereby vanifhcs that frivolous Objection, viz. A dead Man is not a Man, but only the Carcafs of a Man . therefore a dead Fanh is not Faith, but only as it were the Car- cafs of Faith. For the Apoftle do's not compare a dead Faith with a dead Alan, but with a dead Body. Where- fore as a dead Body is ihll .truly and property a Body, fo a. deadFdiih is ftill truly and proper ly Faith. But as a dead Body cant perform any Afition of Life; fb a dead Faith cant avail any thing to a Man's attaining eternal Life, j'y, As a Body, fuppofing the Spirit to he in it, would become a living Body, and would per- form the Actions of Life; fo that Faith of which the Apoltle fpcaks, fuppoling Works were added theieto, would become a living Faith, and fo would avail to eternal Life : which is what no one in his right Senfes will Of Faith. 15-7 will fay ofafalfe Faith For to zfalfe Faith there is Part IT. warning the true Nature of Faith, which it cant bor- Chap. ~j. row; fn>m Works, la fhort, that which is not a true Body, can't be join'd to a Soul, nor can a Soul thereby exerciie the Adhons of Life, and 10 like manner, that which is not a true Faith, can't poilibly have good Works join'd thereto. <± ] y and laftiy, From this Simi- litude of the Apofile thus much at leaft is manjfeft, that good Works perform the fame Office to Faith in refe- rence to Juftification, as the Soul do's to the Body m reference to Life ; i.e. as it is the Soul, which makes the Body to live and perform the Actions of Life ; fo it is good Works, which make Faith to live, or be available unto Salvation. For fince a dead Faith, and a Faith that profits nothing ox can't five, are ufed by the Apoltle as equivalent Expreilions v. 14 and 17. it follows by the Rule of Contraries, that a living Faith, and a Faith that profits or ihatfaves, are likewifc equi- valent Exprclfions. Having taken notice of, andfolv'd,the principal Ob- rhll * r J are not jecfions, whereby the Soitfidians endeavour 10 elude tht jufafy'd by Faiib plain Teftimony of Si fames agamtt their M-gtounded c^X'thS Doctnn ; I proceed next to confider fuch Paflages of prov-'d from the Sc Paul's Writings, as they contend mightily to make ^%i £?• for their Do&nn ; whereas in reality the Cafe is quite iCor. 13.1. otherwifc. For fo fir is St TWfmm attributing Jufti- fication to Faith alone j or the Jingk Virtue properly call'd Fauh, that when he fpeaks of it, and as fepa- rated from Charity, he plainly makes no account of n. A remarkable Place to this purpofe is 1 Cor, 13. 2. Tho I have all Faith — and have not Charity ', / am nothing. "Whereas fome pretend that StTaul fpeaks here only of a miraculous Faith, not of a perfecJ F/uh, this is alto- gether frivolous. For i ft , he exprcfly fpeaks oi'a/f Sort of Faith: Tho / have All Faith, i.e. all Sort of'Faith, jufl as by all knowledge in the beginning of the fame Verfe is to be underflood all Sort of Knowledge. 2 J y,A miraculous Fauh is the higheft Degree of Faith; nor is there any other greater or nobler Sort of Faith, which is mcerly Faith, aud feparated from Charity. For he that iyS Of Faith. Part H. that fb far believes the Gofpel, and confides in Chrifr, Chap. 7. as that by fuch his Faith he is enabled to perform even the greatcft Miracles : furely both his Affent and Trull are arriv'd to the very higheit Degree. So that whilffc the Solifidians grant, that a miraculous Faith do's of it felf avail nothing wiih God untO Judication , they do thereby grant alfo in erfec!, that there is no Sort of Faith conlider'd hereby in it [elf * which avails any thing to our Jultification. The Meaning of St Paul is clearly this : Tho' 1 have all Sort of Faith, even to that De- gree of Faith, whereby Miracles are wrought, and that the greateff, Miracles, fuch as the removing of Mountains; yet I am nothing, viz. in the Favour or Grace of God, i.e. fuch a Faith would profit me nothing unto Juftifi- cation, unlcfs I added thereto alfo Charity. 3^, No one can reafonably deny, but that St Paul here fpeaks of a true Gofpel Charity. Now to compare true Charity with other dead or faije Gifts, would make St Paul's intended Commendation of Charity to come tti nothing. For what great matter is it, for true Charity to be pre* ferabfe) either to unfound Knowledge, or pretendea 'Pro- phecy, or a falje Faith. To take fuch a Method to magnif) Charity, would be no other, than if one fhould go about to magnify the Strength of a Bullock, by com- paring him with a dead or toothlefs Lion, or the like. 'Tis therefore certain, that, in order to fet forth the Pre-eminence of Charity, or the Love of God, and for his fake of our Neighbour, the Apoftle here compares it with other true and perfect Gifis of the Holy Spirit, viz. Knowledge, Prophecy, and Faith. 4^ and laftly, It is acknowledge, that the Apoitle do's in the laft verfe of this Chapter fpeak of a true and per feci Faith. And therefore it muft be ailow'd, that he fpeaks of the fame Faith at the beginning of this Chapter, the whole Chapter being but one continued Difputation; other- wife the Apoftle's Difputation would be unconfe- . quential. xir. Another place in St Pauls Writings, clear to the pur- S ™£ l I:!\° m P ofe > is Rom. 2. 11 For Not the Hearers of the Law urejuft before God, That .by the Law are here meant moral Of Faith. iy9 moral Precepts, which are of univerfal and perpetual Part II. Obligation, is evident from the whole Context. Now Chap. 7J the Apoitle expreQy aliens, that the bare Hearing, or which comes to the fame, the bare Belief of the faid Law is not fufficient to our Juftification before God. For it is confeft, that the Apoitle in thefe Words de- ign'd to reprove chiefly thtjews, and that not becaufe they only heard the Law, and did not believe it ; but jecaufe they too much contented themfelves with a bare Belief of the Law, as if that was fufficient to fave them, and were not duly careful to lead holy Lives. Whence it follows, that by the Hearers of the Law are lere to be underftood fuch as hope to htjuslfyd by Faith on//, as did the far greateft Part of the Jews. For it is evident, that they thought, that every one that was an Ifraelite, and had not renounced Judaijm, and his Trufl in the Covenant made by God with Abra- ham, fhould have his Share in the other World, i. e. in eternal Life. Several Proofs hereof might be brought from the Writings of their Rabbles, as alio from Juflin Mauyr> who well underftood the Jewijk Doctrin. But there are fufficient Marks of this Opinion being gene- rally receiv'd among xhzjews to be found in the New Teltament. Thus Matt. 3. 8, p. Bring forth Fruits meet for Repentance. And think^not to fay within your [elves , we have Abraham to our Father. So Joh. 8. 39. They anfwerd and [aid unto him, Abraham is our Father. So Rom. p. 6, 7. They are not All Ifrael, which are of Ifrael : neither becaufe they are the Seed of Abraham, are they All Children. From which places is mamfcfi, what is in a fpecial manner to be taken notice of in the Point we are fpeaking of, viz. that there was no Qccafion, why St Taul, in his Difputes againjl the Jews, fhould go about to defend Justification by Faith alone without Works , when the Jews themfelves were too much inchnd to this Sohfidianifm. So that the Do- ctrin, which our Chrifiian Sohfidians would father up- on St TauL was altogether foreign, and even contrary, to the Ddign of his Difputations againfl the Jews about Faith. Whence it is evident, that cur Sobfidians, whiKfc i epth of the Jewijh Fa- nny and Fully in this Point. And fo much for the Places of the holy Scriptures, whence it appears, that a Cbnjiian Faith confidcr'd in it felf, and diftincl; from the other Chi if ban Virtues, is only a Tatt of the Go- fpel-Condition to be perform 'd by Man, and fo cant of it felf be fuffcient to our Juftification. Faith, '2' oft as I 8° otl now to ta ^ e notice of fuch places of Scri- juftifcanon is a- pture, whence it may be inflr'd, that as often as Julti- jE^^fiation-ii afcnb'd to Fai-h, Faith is taken figuratively, as is ihewn. viz. not only to denote xht /ingle Virtue properly call'd Faith, but alf > all the other Chnitian Virtues, and fo do's denote the whole Condition of the Gofpel-Covenant to be petform'd by Man. ... . * IV - ■ , Hereto belona all fuch places in the Old and New Firft, from thofe _ „ , D , . «T places where ju- Teitament, (which are almoit inhnite) where our Jtim- ftification is a-fication, being exprtft by Foreivenefs of Sins, is afcnb.'d fenbd to Reben- n ' D r , J . °, _. •> r /-. fcwe*. * to Repentance, either in direct Terms, or by iome Cir- cumlocution riefcribing Repentance. Of which I fhall treat more largely, when I come to treat of Repentance Chap 8. §. h, 8,9 ro. xv. To the fame purpofe tends alf) this Obfervation, that £^LiT- wbe>ever ,n Scr, P lure cut of St Paul's Writings, and* ftificatiou is a- that Saying of his, A£t.i 5 39. the Juftification of a Sin- SS'vi« U e f ° « ner is to bc found ex P rc , ft b y lhe ver y Nime %Q fJ u M c»nftjfion,scc. fication, there it is afcrm'd, either not to Faith, or not to Faith alone, but alfo to other Virtues. Thus Luk. 18. 13, i-j.. the Juftification of the Publican is afcnb'd to his penitent Confeflion.. So Matt 12.37- Juftification is afcnb'd to our Words, as being Tokens of our inward Ptecy. Bv Sijumes Juftification is conftantly afcnb'd, not to Fnth only, but alfo to Wo^ks proceeding of Faith, and join'd with Faith: whoft Doctrin in this Cafe is of the greater Weight, forafmuch as it is an ancient Tradition, that the Part of his Fpillle, which treats of Juftification, was written profejjealy againjl fuch, as putting; a wrong Senfe on St Paul's Difcourfes, taught that Faith without good Works is fufbeient to our Jufti- fication. But Of Faith. I( j r But to come to the Writings of St Taul himfelf, by Part II. comparing of forae Places whereof together, the true Chap. 7* meaning of St Taut in the Point we are ("peaking of, xvr. will mamfeftly appear to be no other Doctnn than ^'ft • frona / rr _ g^ Pt.Mil s\\ 1 KiJigi what we here ailert. Thus Gal. y. 6. Injtfus ChriB compsr'd toge- neither Circumcifion avails any things nor Uncncumcifhn, thcr - but Faith (N. B.) which works th by Love. So Gal. 6. iy. In ChriH Jefus neither Circumcifion avails any things nor (Jncircumcifion , but (N. B.) a new Creature. So 1 Cor. 7. 1 p. Circumcifion is nothing, and Uncircumci- fion is nothing, but (N. B.) the Keeping of the Command- , merits of God. Upon comparing thefe three Places to- gether, who can doubt what St Paul means by thai Faith, to which he aicribes Juftification. For hence it is as clear as Light, that the Faith, to which SiTaul' afcnbcs Juftification, is no other than fuch a Faith as worketh by Love, as is the fame with a new Creature, and laftly which is the lame with Keeping the Com- mandments of God. Hither alfb reiate thcfe Places, where St Taul expounds Faith by Obedience, or ufes them as equivalent Terms. Thus Rom. 10. 16. But hey have not All obeyd the Gfpel. Fir Jfaiah Jays , Lord, who has believd our Repo) /? Who fees not, that believe, and to obey the Gofpel, are ufcd here to iigni- y the fame ? If it be doubted what Sr Taul may mean >y obeying the Gofpel, confult Rom. iy. 18. where he xpounds it by being obedient in Word and *Deed. And ence it is eaiy to learn, what St Taul means by the )bedience of Faith, an Expreflion often tiled by him, viz. an Obedience in Word and Deed proceeding of Faith. Laftly, that under the Faith, to which he ifcribes Juftification, SiTaul includes alfo Obedience, is evident, inafmuch as he himfelf exprefiy afferts the 8 Keeping of God's Commandments to be even necejfary to Juftification. Thus Rom. 2. 13. Not the- Hearers of the Law are jufi before God, but the Doers vf the Law fhall be jusljfy'd. In the former part of which Text the Apoltle plainly enough denies Juflificauou to Faith alone, as has been afore (hewn ; but as if this was not nough, m the latter part or the Text he exprefiy X ajferti i<$2 Of Faith. Part II. a/ferts the 'Doing of the" Law to be necejfary to Jnftifi- Chap. 7. cation. And here it is very obfervable, chat this latter Claufe may be weil look'd on as added by the Apoftle thro' the fpecial Trovidence of God, viz. to warn the Reader in the very beginning as it were of this Di- fcourfe of the Apoftle, that he Ihould not mifunderftand the following Do&nn of the Apoftle, concerning Jujli fication by Faith without IVorks. The Pi aces already alledg'd out of Scripture, and particularly out of the Writings of St Paul, do fufficiently £hew, that the Fditb, to which is afcrib'd the Forgivenefs of Sins, or Jufti fication, or eternal Life, (all which amount to the fame in refpec~l of the Gofpel-Covenant, as has been fhewn,) is not the fingle Virtue properly call'd Faith, but Faith taken figuratively to include the Obedience that pro ceeds of Faith, and fo to denote the whole Condition of the Gofpel-Covenant to be perform'd by Man. Reakm firft.why I [ W1 ^ be °f u ^ t0 tne deader, to lay before him Faith is ufed in in the next place , the Reajons of ufing Faith in the //wJ tU to denote foremention & figurative or large Senfe, as by other in the whole Condi- fpir 'd Writers, fo particularly by St Taul. Now the covc°nInfviz!btFirft and chief Reafon is that which has been afore caufe it is as it hinted, particularly in the beginning of this Chapter. Kl^helTther vi2 - lhat Faith P r °P erl y f ° Caii ' d > 0r the fi"gle VittllJ chriftianvirtues. fo call'd, is as it were the Mother of all other Chriftian Virtues ; not that it neceftanly brings them forth, but as in it felf it is apt to bring them forth, and as there can be no Chriftian Virtue in us, but what proceed; from Faith. Whence it is, that all the great and nobli Deeds perform'd by fuch as were famous for their Pietj in the Times of the old Teftament, are Hebr. 1 1. afcrib'< to Faith, as proceeding from it. And hence it is, tha all Chriftian Piety or Works are comprehended unde Faith, as by other infpir'd Writers, fo efpecially b) St Taul. Tho' in other refpe6ts the facred Writers ar< fb far from giving Faith the fingle Virtue, the Pre eminence above other Virtues, that St T.aul exprefl gives the Pre-eminence to Charity above Faith, 1 Coi 13.uk. yet in the refpedt we are fpeaking o£ Faith i fuperior even to Charitv, and fo to all other Virtues Fo Of Faith. i$j 6- For a Mother, tho' (he may be inferior to her Daughter Part II. to in r to (hew him the Way, that is ) by Faith. And X z herein i $4 0/ Faith. Part II. herein confifts the Difference between the Righteouf- Chap. 7. nefs of 'Nature, and the Righteoufnefs of Faith, as has been above (hewn in Chap. 4. §. 8. of the firft Part. secoSyl vahh 2ly > ^he worc * -^^ do's exclude Merit, becaufe it preiuppofes aifofuppofes, not only a Divine Revelation, but alfo fuch Pivtne Fromifes.

out °f tbc requires, by the name of Faith; forafmuch as the word Gm:e °* " ' Faith denotes, that our Obedience to God dp's not ob- tain from him Juftification or Salvation by its own Vir- tue or Merit, but by Virtue of the free Promife or Co- venant made to or with us by God, and believ'd by us. This is what St Paul may be well fuppos'd to mean, when he oppofes the Law to the Promife, Gal 3.18. If ihe Inheritance, viz. of eternal Life be of the Law, it is no wore of Promife : but God pave it to Ao> aham by Promife. In which Words the Apoftle do'a tacitly obviate an Anfwer, which the Jews might have made to what he had faid in the foregoing Verfe, viz. that the Promife, which was made to Abraham four hundred and thirty Years before the Law was given, could not be djfannulfd by the Law. For hereto the Jews might fay: We confefs that the Promife is not difannulfd by the Law, and therefore we join the Law and Promife together. To which St Paul replies : But thefe two Things are inconfiftent, viz. that the Inheritance fhould be jointly both by the Law and the Promife ; foraf- much as (fpeaking after the manner of Men, as v. iy.) the Righteoufnefs of the Law carries in it Merit, and excludes Grace, and fo is inconfiffent with a free or gracious Promife, if fo be the Law was given in order to Juftification. It is to be obferv'd, that the Word we render v. 18. only gave, do's properly tigniiy freely or gracioujly gave ; and fo is more Emphaucal to the Point we are fpeaking of Compare Rom. 4. 13 — 16". Now becaufe the Promife of eternal Life contain'd in the Gofpel is founded on the meritorious Satisfaction of Chrift; therefore the Obedience of Faith has always refpect to Chrifl as our only Propitiation, whofe raoft perfect Obedience alone brought it about or obtain'd of God, that our imperfect and weak Obedience, if fin- cere. i66 0/Faith. Part IL cere, fliculd be accepted by God unto Salvation, and Chap. 7. be rewarded with eternal Life. On which account the Gofpel-Obedknce, being exprefs'd by the name of Faith, do's thereby denote, that all fuch Obedience or Works are excluded from Juftification, which are mconfiflent with the free Promife of God and our Truit in Chrift our Mediator, i. e. which are perform'd with a Trufl; or Opinion of our own Merit. The confeffions ^ ma Y nere be ver y properly obferv'd, and it is well of the foreign Re- to be obferv'd, that when the Confeffions of the Re- dolot afcnbe )n-l orm d Churches afcribe Juftification to Faith alone or ftificadoncoFaM without Workj ; they All, or at lead; the mod Ancient JfcSr^Md Chief, do fo on the fourth or lad Account juft afore memion'd. The Penners of the {aid Confeffions exprefly admonifh , that when it is laid that Man is ju/lifj d by Faith alone without Works, the faid Expref- fion is to be taken figuratively, fo as by Faith to under- fland Grace, which anfwers thereto on the other Side, or on the Part of God. So that to be jufiifyd by Faith alone, is only another Expreilion for to be jufiifyd by Grace alone, not by the Merit of Works. They farther advertjfe, that no more is to be attributed to Faith in the buiinefs of Juftification, than to the other Virtues ; and therefore that as far forth as they exclude Good Works from Juftification, fo far forth they exclude alio Faith it [elf. He that has a Mind to be more fatisfy'd as to the Judgment of the hid Reform'd Churches, muft read their Confeffions themfelves; or he may fee feve- ral Pailages cited out of them to this purpofe in Bilhop Bull's Harmon. Apoji. Chap. 18. §. 6. our church do's I haflen here to fhew the Judgment of our own **t afcribe jufti- Church in this Point, and that the Solifidians falfly pre- fication to Faith j t n i i • t\ a. ' •niy, or exdufiveiy ten d, that Ihe openly countenances their Doctrin m •f mrkt; and our her eleventh Article, which ftands thus: We are ac- r\ghtiy\ndh r 'gV- COii,? - fe d Righteous before God, only for the Merit of our iy cxpiain'4. Lord and Saviour Jefus Chrijl by Faith, and not for our own Works or "Deferving. Wherefore that we are jujli- fyd by Faith only, is a mcfl wholfom 'Doclrin, and very full of Comfort, (N. B.) As more largely is exprefs'd tn the Homily ofjujiification, Here our Church ufes in- deed Of Faith. \6j deed the Expreflion of being juBifyd by Faith only ; Part IT. but then as well knowing that the faid Expreflion was Chap. 7. capable of an unfound as well as found Senle, to pre- vent her Members from being mijled into the unfound Senfe, flie takes care to add immediately Notice, where they might be taught the found Strife of the faid Ex- preflion, and which is that embraced by her, largely explain d, viz, in the Homily of Justification, or as it is other wife fly I'd, the Homily of Salvation. Now at the latter end of the fecond Part of the faid Homily, the Church lets down, whatjhe takes to be the found or true Meaning of Judication by Faith only, and which therefore is the Senfe wherein it is required to be under- flood in the eleventh Article, in theie Words: "The " true Underflanding of this Dodrin, JVe be juBifyd " freely by Faith without Works, or that We be jufliffd il by Faith in Chrifl only, is not, that this our own A6t " to believe in Chrifl:, or this our Faith in Chrifl which "is within us, do'sjuftify us, and deferve our Juftiri- " cation unto us; (for that were to count our felves f to be juftify'd by fome Acl or Virtue, that is within « our felves: ) but the true Underflanding and Mean- « ing thereof is, that altho' we hear God's Word and " believe it ; altho' we have Faith, Hope, Charity, Re- tt pentance, Dread and Fear of God within us, and do lt never fo many Works thereunto ; yet we muft re- tc nounce the Merit cf All our faid Virtues, of (N. B.) « Faith, Hope, Charity, and all other Virtues, and good tc Deeds, which we either have done, fhall do, or can do, As more clearly appears from the firsl Edition of our Articles in the Reign of King Edward Of Faith. itf 9 Edward the Sixth, wherein the eleventh Article is &t Part II. , down in fhort only thus : Jujltfication by Faith only in Chap. q. Jefus ChrijU (N B.) in that Senfe as it is dec/ar'd in the Homily ofjujlificatioti, is a moH certain and wholjom 'Doftrinfor Chrijlian Men. From what has been faid, it fufficiently appears, that , t ^?' h the Doctrin of our Church, ( as alfb of other ancient fcnbes no injim- Pro.teftants ) concerning Tuftiikation by Faith atone , T ", e ' ,ta!lt y toFa , h } 1 , , '. •/! 7 l i r> is* i- i wove other Chri- has been quite mijtaken by our modem bohpaians, who ftian virtues in have imagin'd that the Fathers of our Church did at- th ^ Bufinefsof J u - tribute to Faith above the other Virtues an Injlrumen- tality properly fo call'd in the matter of Juftification. For it appears from their Dodtrin rightly underftood, that they afcrib'd no Efficacy properly fo call'd, and confequently no TnHrumeniahty to Faith above the other Virtues as to our J unification; but that they only meant j that of all the Virtues Faith alone in its very Conception did connote or imply a refpedt to the free Mercy of God promis'd by and thro' Chrilt, which is the Primary Caufe of our Juftification ; and therefore that by a figurative and not-inconvenient ( if rightly underftood) way of Speaking, it may be faid, that We are juflify'd by Faith only : laftly, that the faid way of Speaking was rather to be retain'd than laid afide, for- afmuch as it was molt convenient to exprefs the Grace and Mercy of God in Chrift, whereby we are juftify'd ; and fo to remove all Merit of Man from having any thing to do in the Bufinefs of Juftification. This is what our Church expreffes in the third part of the Ho- mily of Juftification : " This form of Speaking ufe we " in the humbling our fclves to God, and to give all u the Glory to our Saviour Chrift, who is belt worthy " to have it." As for the forefaid fnflrumentality of Faith, our Church moft plainly denies it in thefe Words in the fecond part of th~ forefaid Homily: "Juftifica- - *'tion is not the Office of Man, but of God; for Man tC cannot make himfeif Righteous by his own Works, " neither in part nor in the whole. — But Juftification " is the Office of God only, and is" not a thing which 11 we render unto him, but which we receive of him. — ■ Y " So i 7 o 0/ Faith. Part II. "So that the true Underftanding of this Doclrin, We Chap. 7. "be juflifyd freely by Faith without Works, or that We u be jujlifyd by Faith only in Chrift, is not that this "(N. B.) our own A6t, To believe m Chrift, or this "(N. B.) our Faith in thrift, do's juftify us &c." as afore in §. 24. From this whole Paiiage of the faid Homily taken together, it is as clear as Noon-day, that the true Do&rin of our Church in this Point is this, viz. that as to the AH or Office it felj "of J unification, no more is to be afcrib'd to Faith, than to the other Vir- tues. And the Confluence is mofi clear. For if Jofti- fication be the AH and Office of God only, as our Church aflerts in the forecited Paflage ; then it is moft certain, that neither Faith, nor any thing elfe in us, or of ours, can fupply the place of an Inftrument properly fo call'd in the Bufinefs of J unification, forafmuch as every fuch Inftrument, as fuch, muft neceffarily concur with the principal efficient Caufe, muft in its own way or man- ner have fome Influence on the Effect, and fo the Pro- duction of the Effedt may properly be afcrib'd to it. Now fince Juftification is nothing elfe but that gracious AH of God, whereby he forgives us our Sins, and re- ceives us unto Salvation, it is very abfurd to fay, that our Faith, or our Works, or any thing elfe of our own, do's either forgive our Sins, or receive our Pcrfons un- to Salvation ; which yet muft be faid, if Faith be the inflrumental Caufe of our Juftification. It may be ask'd, Whether it may not rightly be faid, that By Faith we embrace Chrift, and receive the Benefit of Juftification obtain 'd by him? I anfwer, This Ait ot embracing Chrijt is altogether different from the Act of Juftifica- tion, forafmuch as the former is our own AH, and Ju- ftification the Act of God only. So that akho' it fhould be granted , that Faith is the Inftrument whereby we embrace Chrift, yet to infer thence that Faith is alfb the Inftrument of our Juftification, would be manifeftly Unconfcquential. To fet the Matter in its true Light. "-If we will have Faith to be an Inftrument ; it can be no oiherwife conceiv'd to be an Inftrument, than as it is a Work perform'd by us, according to the Command and 0/Faith. 171 and by the Grace of God. For a Condition as perform'd Part II. may be call'd in fume fort the Mean or Inftrument, Chap. "7. whereby we obtain the Thing promis'd under that Con- dition; and accordingly this is calfd by fome a moral Inftrument. But that Faith is the only Inftrument (as thereby is meant amoral Inftrument) of Juftification, is utterly to be deny'd ; fbrafmuch as Obedience or good Works alio are no lefs neccOary to Juftification, as will be largely fhewn in the next following Chapter. Now fince in the Bufinefs of Juftification no other fort of Inftrument can be imagin'd, befides a phyfical (or natural) and a moral InBrmnent \ and fince Faith is not the only moral Inftrument, i.e. the only Condition of Juftification; and fince aJfo Faith is not the only phy- Jical Inftrument, or the injlrumental Caufe properly 10 call'd of our Juftification, (inafmuch as the Acl of a Creature, fuch as is our Faith, can't have any phyfical Efficiency to produce any Adlion of God,) hence it plainly follows, that what the modern Solifidians are wont to talk fo much of concerning the Inflrumenta~ lit) of Faith in the Bufinefs of juftification, is no other than an empty Subtilty, a meer Dream, and laftly a Fi- ction that has arifen only from a wrong Underftanding of the Holy Scriptures and the Writings of the old Pro- teftants. To lay open ftill further the Error of the modern rh^Dol'tm of Solifidians , I fliall proceed to fhew particularly, that theSMfidims pro- there is no Aft of Faith, confider'd in it felf or as *Zt£rfmed\ty fingle Virtue diftin6l from other Virtues, which can flawing diftin'a- avail to Salvation, or which may not be even in a^* jJ^o^FaVh wicked and altogether unjujlify'd Perfon, and therefore properly f cai- that it is plainly Impoffible, that any one fhould be^-^'jJjW fiifyd by Faith only, or without the other Virtues. It lsjufiif/d. therefore to be obferv'd that Divines commonly diftin- guilh all the Acts of Faith into thefe three, Knowledge, AJfent, and Truft. That the two Firft of thefe may be even in the molt Firf i X f VII 7 ;„ wicked and reprobate Perfons, is evident, inafmuch as ui\ e 'and %/Jw. they are in the Devils themfelves. For that the Devils know and ajfent to the Truth of the Gofpel, is evident Y 2 from 172 Of Faith. Part II. from Jam. i. ip. where we are taught that the Devils Chap. 7. believe, i. e. not only know and aflent to the Truth of the Gofpel, but do it to fuch a 'Degree, as thereby to be made to tremble : which is more than can be faid of wicked Men, that yet know and affent to the Truth of the Gofpel. Next, as to Come we then to the third and lad Act of Faith, viz. Tmfi. Trujl ; and herein the Solifidians, I difpute againft, do indeed place their chief Truft. For which Reafon I fhall dwell the longer on confidering, what they fay as to this Point. Cm ™j rra! j It is then obfervable, that whereas Faith, confider'd ~*snot thejuflify-d'itlintl from the other Virtues, is no other in the new ,n g Aft of Faith. Teftament, than that Aflent whereby we believe Chrift to have fuffer'd, &c. and All to be true that he declar'd to us in God's Name ; this AfTent is naturally or in it felf apt to raife in us a Truft. For whofo believes All that Chrift faid, to come from God, among which is this, viz. that All that live according to the Gofpel, Jhall obtain eternal Life; it can't be, but on his fo believing he muft truft, that he him f If fhall obtain eternal Life, if he lives according to the Gofpel. Which Truft there- fore is only a conditional Truft. Now if the Solifidians look on this conditional Truft as the chief A£t of jufli- fying Faith ; nothing is more raanifeft, that fuch a Truft is to be found in every one that believes the Gofpel ; for it neceflarily flows from a Belief or Aflent to the Truth of the Gofpel. It is faid, that the Truft proper to juftifying Faith, is fuch an one as do's not ltay in the Underltanding only, but powerfully influences both the Heart and Will Whence it comes to pafs, that one that has this Truft, comes to Chrift, and relies with his whole Heart on Chrift for obtaining Salvation. In anfwer whereto, two Things are to be obferv'd con- cerning fuch Exprefftons as the Solifidians are wont to xxx. make ufe of in the Defcription of their juftifying Faith. conSning 11 Ae A That thefe and the like Expreffions, viz. to come Metaphorical Ex- to Chrift, to be drawn to ChriB with the whole Heart E^JS \*»* Mmd, to befajlend to Chrift, &c. are rather Ads their Defcription of Charity or Love, than of Faith or Truft. Certain afjujtifjing Faith. j t Of Faith. 173 it is that this conditional Trail can avail nothing to Part If. Juftificatiqu, unlefs it acts on the Will and Attentions, Chap. f. by exciting in the.Mind fome Act of Love, and fo ftrongly fhrring up the whole Man to feek thofc Blef iings of the Gofpel, which he both believes to be, and trults he (hall obtain. For neither Faith nor Trufl a- vails any thjug, unlefs it works by Love, or raiher is by Love produced into EffeSi and conjnmmated, Gal. 5. 6. 2 ] y, It is obfervable, that altho'of thefe metaphorical Anot V er obfer- Expreflions, to lean or rely en God, to re/i on or in God, ^tion coneem- to ca/i all ones Burden or Cat e on God, to flee to God for j°| e the fame or Refuge, &c. fome of them arc found in Scripture, yet they are not there ufrd in the Senfe we are fpeaking of, or wherein they are ufed by the Sohfidians ; forafmtich as the Places where they are found, fpeak not of or in relation to jujlifying Faith, but the Faith of one already jullj and ib juflifyd. Now the Sohfidians fhould re- member, that in this Cafe the Queftion is, not concern- ing the Trufl of one who is already a Servant of God, and fo jujlifyd, (for it is not to be deny'd, but fuch an one may juflly have great Trufl or Confidence of his obtaining the Promifes of God; ) but concerning the Trufl of one that \syet a Sirtner, and only endeavouring to free himfelf from the Slavery of Sin, and to attain to the Freedom of God's Service. For the Sohfidians are wont to afcribe juflification lojucb a Truft, as is antecedent to all Obedience, and fo to Readincis of Obe- dience. But what a Sort of God's Servant is he, who never yet fervd God, or fo much as vow d Obedience to him? And therefore what Trufl can fuch an one con- ceive in his Mind, but this conditional one, viz. that he is perfwaded he (hall obtain the Bleffings promis'd by God, if Jo be he performs the Condition requir'd, i.e. if he becomes really a Servant of God. What has been faid fufficiently fhews, that Juflification can't be afcnb'd to a conditional Trujl without manifefl Abfurdity. But there is another Truft, which is call'd Abfolute, of ^f?£ t ' e un _ becaufe it is fuch a Certainty of Mind, that thereby one conditional Truft. without any Condition believes, that his Sins are actually forgiven hira, and that he is accepted by God unto Sal- vation. 174 Of Faith. Part H. vation. And it is too manifeft, that the private Trote- Chap. 7. ftant Divines, who fpeak oi' Truft as. the forma/ AEi of juftifying Faith, are to be underftood of this abfo- lute Certainty. Which Doclrin has been the Reproach and Diigrace of the Prote/lant Church, and than which there is nothing the Tapifts more juflly ridicule, or fe- verely write againft. ^SeTmft » ^ 0W t *" s a ^f°^ u/e Truft can by no means be an A61 mt the juftifying of juftifying Faith, much Itfs the principal Aft thereof. as of Faith. Which may be prov'd by this fingle Argument. No one can be abfoluiely fure of his Jultification, who has not afore perform'd all required to Jultification, and fb is al- ready in reality juftify'd : therefore abfolute Truft is not an Aft of Juftifying Faith, hut follows after Justification. The Confequence is clear of it ielf: As to the Ante-' cedent, I ask, What Foundation the abfolute Truft they fpeak of is founded on? Whether on Chrift's Go- fpel ? If fo, How can any one be fure by the Gofpel of his own Jultification, who has not firft done all re- quire! by the Gofpel to Juftificatioh ? Is therefore the iaid Certainty founded on any particular Revelation without the Gofpel? But what is this, but to turn the firm and folid Faith of Chnltians into meer Enthu- Ji<*fm y i. e. groundlefs Fancy? Further, this particular Revelation is either agreeable to the Gofpel or not. If not, it is utterly to be rejected: If it be, they fall back into the former Abfurdity. For no one can be fure by the Gofpel that his Sins are forgiven him, but he that has fulfill'd the Condition requir'd in the Gofpel for obtaining Forgivenefs. xxxt . v -. Since therefore it has been fliewn, that the principal be afcribvTto »° or formal Acl of juftifying Faith can be neither condi- Tru fi- tional nor abfolute Truft, it neceffarily follows that Ju- ltification is to be afcnb'd to no TruH ; fbrafmuch as between two Contradictories there is no Mean; and coniequently there is no Truft, but what is either Con- ditional or Not conditional, i. e. Abfolute. No ovht condi- If the Sohfidians endeavour to fhelter themfelves by tional Truft is faymg, that the juftifying Truft ^ which they maintain, fbove'mcnt'ion'd. is indeed a Conditional one, but yet quite different from fuch Of Faith. 17 f facb a conditional Truft, as I have above defcrib'd, Part I L herein they do but trifile. For i rt , They wilj never Chap. 7. be able to ihew or explain to tis any other condicional Truft, which is meerly Truft, but what is altogether the fame with the conditional Truft afore delcrib'd. Whatever they add to that Defcription, it will appear at the Bottom to be, not an Act of Faith or Truft, but of Charity. 2 1 /, It can't be affirm'd, that their condi- tional Truft, whatfoever it be or howfoever defcrib'd, can be fufficient of it [elf to Juftification, without a moll manifcft Contradiction. For it is manifcft, that their laid Truft, on the Account of its being Conditional, can't avail any thing to Juftification, unlefs the Condition be perform 'd; otherwife their very Truft would be a falle or miftaken Truft. For inftance, I truft, on ac- count of the Promife of the Gofpel, that I fhall obtain the Forgivenefs of my Sins and eternal Life, if [0 be I repent truly, and do what tlfe the Gofpel requires to that purpole; and that otherwife I fhall not obtain Forgivenefs or eternal Life. Now if this my Trufl fhould of it f elf and without my performing the Condi* tion of Repentance, &c. effect or bring about my Jufti- fication ; then my faid Truft would be plainly a falfe or mifluken Truft , forafmuch as I were thereby per- [waded, only that I fhould obtain Forgivenefs of my Sins and Juftification, on Condition that I repented, and not otherwi[e. So that I fhould be jufiifyd by a falfe Perfwafion or mistaken Truft, which is an egregious Abfurdity. Notwithftanding all this, there have been fome Pro- gf™'^ . teftant Writers, who, tho' otherwife Learned, have been it is caira; of#*- fo far overfeen in this Point, likely by the Prejudice""' 2 ^- of their Education in fuch Principles, that they have taught, that the Trufl whereby we are jufiifyd, is not the fame with an abfolute Truft whereby one believes, that his Sins are actually forgiven ; and yet it is quite different from the conditional Trufl above defcrib'd. 1 his they call a Truft of fpecial Mercy, and delcribe it to be that Truft, whereby a Man believes, and is fully [atisfyd within bimfelf that Chrift has made the fullejl Satisfaction 175 Of Faith. Part II. Satisfaction for his Sins, and confequently Forgivenefs Chap. 7. of Sms, Righteoujnefs, and eternal Life are offer 'd, not only to others, but atfo to himfelf, and that freely out of Gods Macy for the Merits of Chnft alone. Now to fhew the Reader the way out of this Labyrinth alfo, it is to be well obferv'd, that the Truft, whereby one is fatisfy'd or fully perfwaded within himfelf, that For- givenefs and Salvation is offer' d to himfelf as well as to others in Chrift, muft be founded, either i ft , on the Belief of the general Promife made in the Go/pel ; or 2'y, on a Perfwalion of his own particular and abfolute Election unto Salvation, made by the fecret Counfel of God, and made known to him by fome immediate Re- velation. Thefrufto'f>- If tne faid Writers mean, that the Trull they main- «i/ Mercy, taken tain, is founded on the general Tromife of the Gofpel, dV^no^from tnen tne Y maintain whac is not deny'd by us. Fpraf- the condhitnai much as we have all along granted, that whoever knows en r of. afore *° k " t he Gofpel, not ony may, but ought, to believe that eternal Life is offer'd to him in particular, forafmuch as the Promife in the Gofpel is Univerjal, and fo belongs to every particular Perfon. However, if fo, it is to be obferv'd i ft , that this Truft; is ill call'd a Truft oi'Jpe- cial Mercy, unlcfs by fpecial Mercy they mean no more than that it is altogether a pure and u ndeferv' d F zv om ; and fo oppofe it to any Merit of Contrition or other Works preceding or following. 2'y, It is to be obferv'd, that this Trull is not different from that Truft which we have above defcrib'd. For the univerfal Promife being made under Condition of Repentance, &c. no one, that has not repented, &c. and fo is not ahead] juftif/d, can by Virtue of the faid Promife conceive in his Mind any Truft concerning his obtaining Forgivenefs and Salvation, butyW^ a conditional Truft as is above de- fcrib'd by me. xxx ^' 111 - If the faid Writers mean, that their Truft of fpecial ciaf Mercy, l's Mercy is founded on a Man's Perfwalion of his own taken in another particular and abfolute Election, reveal'd to him imm.e- fl^/L^tZticm. diately by the Spirit, then this their Dodrin is attended with the grofleft Abfurdities. For (to pafs by others) i ft , Of Faith. 177 i ft , this Docfrin turns the Chriltian Faith into meet PartH. Entbufiajtn, than which nothing is more dangerous. Chap. ~. 2 1 /, This Opinion inverts the right Order, acknow- ledge and receiv'd by all the more found or judicious Divines. For all fuch (as well thofe who hold an ab- folute and irrcfpe&ive Decree of Election, as thole that do not) own, that a Man's Knowledge, or as it were Senfe of his Election do'sfotfozv his Faith, Chanty, Re- pentance, and fo a long Mortifying of himfelf, and cant be perceivd but by thefe Math or Tokens. Where- as on the other hand, according to the Opinion we are arguing againft, the Trull and Perfwafion of our Ele- ction is made thefirji Step or Round in the Scale or Ladder of Salvation ; and Men, not'yet juftify'd, are taught to conceive this Trufl, before any Obedience of their own. An Opinion lo foolifh and abfurd, as that in it felf it is altogether unworthy of being confuted ; but yet fo impious and dangerous, as that it defer ves to be moft highly abominated. And therefore they are not to be hearken'd to, who xxxix. pretend that this is the Doclrin of all the Reform 'd/ 3r ^''/churcJi Churches. . For firft, it is certain, that moll of the Te -i e! ? lhe ooftrm Churches that follow the Augsburg Confcllion, i.e. ZrtKaion, andpartt- therans, (which are wont to be efteem'd the molt nu- ™ hx] Y °< ,rChurch ' merous,) not only do not admit of abjolute and irre- fpeclive Eleclion, but even rejecJ^t as altogether ficti- tious. So that according to the Judgment of thefe Churches, the ObjecJ <& juflifying Trujt can'c be made that fpecial Mercy, which is founded in abfolute Ele- ction. 2 ] y, The Augsburg Confcllion, which is the firft: and chief of the Reform'd, plainly teaches in its Cha- pter concerning Faith, that the laid fpecial Mercy of Tredeflination do's not belong at leaffc to the Object of Faith* For it there makes the Object of Faith to be the Tromife of Mercy, which belongs to us thro' Chrift, and is Univerfal. The Words thereof are thefe : M As " the Preaching of Repentance is Univerfal, fo alfo the " Promile of Grace is Univerfal, and requires of All "to believe and receive the Benefit of Chrift." Nay, that it might be (hewn, that the faid fpecial Mercy of Z E'ec-tton i 7 8 Of Faith. Part II. Election was not underffcood or meant therein, it is ex- Chap. 7. prefly added: " There is no need of difputing concern- " ing Prededination , for the Proraife is Univerfal." 3 1 / and laftly, Our Church in Art. 17. exprelly teaches, that our Election is founded in Cbrift, and that the Con- federation and Perceiving thereof do's belong only to the Godly, and J'uch as feel in themf elves the Working of the Spirit ofChrife, mortifying the Woiks of the Flejh, and their earthly Members, and drawing up their Mind to high and heavenly Things. And in the End of the faid Article, like the Augsburg Confeffion, fends Men to the univerfal Proraife of the Gofpel, thus: Further- more we (N. B.) Muji Receive God's Tromifes infuch wife as they be Generally Jet forth to us in holy Scripture. And in our T>oings, (N.B.) That Will of God is to be fol- low V, which we have Exprejly dec lar'd unto us (N.B.) In the Word of God. xl. Having fufficiently fpoken of the falfe Opinion con- P rifin/X C °™e cerning Faith and Trufl, as they tend to J unification; Do&rin concern- jt w ill be of no f mall benefit to the Reader here to ad- ^3 wM Join fome Conclufions, which clearly and briefly com- prife the true Doclrin concerning Chrijlian Faith and Trufl. xu. Concl u lion the Firft: Chrijlian Faith and Trufl, pro- z°^™f"*- p eY ly fpeahing, differ only as a General and T articular, viz. Faith is a General Affent to the whole Gofpel, where- as Trujt is more Particularly that AJJent, which has re- JpecJ to the Tromifes of the Gofpel. For Trufl can't be refer'd to a^containd in the Gofpel, (inafinuch as we can't be faid properly, to trufl in the Threats, or Nar- ratives of Things paft, &c.) but only to the Blellings promis'd in the Gofpel. Whereas Faith has refpedt to Threats, and All that is aliened in the Gofpel, as well as to the Promifes. «SmS»d Conclufion the Second : Forafmuch as Chrijlian Trufl refpecls the Tromifes in the Gofpel, and thefe Tromifes propofe the greateH and mofl deferable Blejfengs as at- tainable by Man under certain Conditions ; fo that no one can affent or trufl to thefe Tromifes, but he mufl con- ceive in his Mind fome fort of Tie fire of the Bkfjmgs fo promts ' d : Of Faith. i 79 promts W : hence it comes to pafs, that the word Trujl Part II. being largely taken, Chri/lian Trujl is fome times defind, Chap. "■. an Ajjent to the GojpelTromifes join d with a "Defire of the BleJJings promts d. Conciuiion the Third : Both AcJs of Trujl thus large- xliii. 1y taken, viz. the AJfent to the Gofpel-promifes, and alfo ****>***> the Defire of the promts' d BleJJings, may be in one that is not yet arrtvd to a State of Grace and Salvation. This Conclufion follows from the two former. For whofo aflents to the whole Gofpel, ( which an unrege- nerate Perfon may, as has been obferv'd §. 32.) thereby aflents to or trufts in the Promifes of the Gofpel; from which AfJent or Truft neceffarily arifes fome Defire of the Bleflings promis'd. The fame is confirm'd by Luk. 13. 24, where tofeek comprifts at lead thefe two things: 1% a Trull or Perfwalion of eternal Salvation being obtain'd by Chrift, and in him ferioufly ofTer'd to us: 2 ] y, a Defire of Obtaining the laid Salvation; yea, even fome Endeavour after it. Yet it is there faid, that Manyjhattjeek thus for Salvation, and nevenhe- » lefs fhali fail of it, becaufe they do not jlrive for it, which Word denotes a great and conftant Earneftnefs of Mind. Such (eek the Kingdom of God, but not Jirfl, as Matt. 6*. 3 3. They defire eternal Happinefs, but their Delire is not fo great, as to make them willing to part with the Pleafures or Conveniences of this Life for it. Conclufion Fourth and lad : Therefore that Trufl ' v T only in the Trormfes of the Gofpel, puts a Man into a and un. State of Grace and Salvation, which carries along with it fuch an ardent 'Defire of the BleJJings promis'd, as overcomes all his other Dejires, and upon due Delibera- tion and weighing of Things, makes him refolve to dt . and fujfer any Thing, in order to attain the fatd promis'd BleJJings. The Truth of this Conclufion follows from the former, and is confirm'd Matt. 10. 37, 58. Luk. 14. 2-S — 33- Now this Trufl, which carries along with it fuch an ardent and over- ruling Defire as to the ob- taining of the Bleffings promis'd in the Gofpel, is with- out doubt that Faith working by Love, to which St 5P< afcnbes Juftification, Gal. f. 6- and to which nc Z 2 i8o Of Faith. Part II. ftian denies it. And thus the Reader has the true Opi- Chap. 7. nion concerning Chrijlian Truji clearly and briefly tx- plain'd in the four foregoing Conclufions. xlv. Xo conclude this long Chapter concerning Faith, for juftificatio" 11 by tne Length of which, u is much to be lamented, that 'mrks and not bjfo great Occaiion has been given by injudicious Wri- Fahh only is mod 11 1 3 X* L. r 1 1 1- > proper co be,v ters > an " tnat as abroad, io among our idves: altho ffied on m com- then it may be faid in a Senfe found enough, that we moa Auditories. are j u fify>jfy faith only, if thereby be meant no more, than that we are jujlifyd by Gods Grace only, not by any Merit of our own : nay, altho' it may alfo be molt rightly faid in the true Senfe of St Taul, that we are jujlifyd by Faith without IVorks , i.e. without fuch Works as are done before or without the Grace of God : yet fince common People are too apt greedily to em- brace the wrong Meaning of the faid ExprefBons, as be- ing mofl agreeable to their Carnal and cotrupt Inclina- tions ; hence hoi) Trudence perfwades, or rather requires of Such as have the care, of Souls, that they (hould ra- ther inculcate to their People that more plain 'Doclrin concerning Faith, which was of old deliver'd by Saint James (N. B. ) in order to avoid fuch Errors, as thole run into, who wrejl the Do6trine of St Paul concern- ing Faith, (as being hard to be underflood, efpecially by Common and unlearned People,) unto their own T>e- jlrucJion, as was of old obferv'd by St Teter in his (e- cond Epift.3.15. That is, Minifters (hould in Trudence inculcate to their Hearers the Doctrin of Juflification, as exprefs'd by St James, Chap. 2. 24.. viz. that we are jujlifyd by Works, and not by Faith only, that is, that Faith is only one Tart of the Condition requir'd to be perform'd by us in the Gofpel in order to our Juflifi- cation; and that the other Tart, and no lej's necejfary, are good Works, or an holy Life, as I proceed to (hew in the next following Chapter. CHAP. i8i i. CHAP. VIII. Of Good Works, and their Neccfity to Juftification. TH E whole Righteoufnefs or Condition of the Go- ( fpel-Covenant, (for they amount to the fame, what. inafmuch as our Righteoufnefs is no other than the Con- dition of the Gofpel-Covenant perform d by us,) is fre- quently denoted in St Paul's Writings by the word Faiths and fometimes in other Parts cf holy Scripture : but St James expredes the faid Righteoufnefs or Con- dition of the Gofpel-Covenant more diftinitly, Chap. 2. 24. viz. by Faith and Works, viz. Evangelical Works, that is, fuch as are perfbrm'd by the Grace of ihe Holy Spirit, and thro'Chrift or by Virtue of the Gofpel Co- venant, are acceptable to God, and fo Good Works> and to be rewarded with the Blcilings of the GoiptJ, efpe- cially That of eternal Life. I have already treated diftinctly and largely of Faith : Cood ^ rk I proceed now to treat diftmclly of Good Works. For requw'd by the there are fome, who, being milled by one and the fame Gofpei-covenanc Error, afcribe too much to Faith, and too little to Good "\icKion. " Works. They aifert with great Earneftnefs, that Faith is the only Tnjlrument of Juftification, and altogether exclude Good Works from having any thing to do m the Bufinefs of Juftification. But this they do, contrary to the molt plain Doctrin of holy Scripture, and of the Primitive and Catholick Church. For from both thefe it clearly appears, that Good Works are no lefs requird to Juftification than Faith, and confequently that the fame kind of Caufality is to be afcnb'd to Good Works, as to Faith, in the matter of Juftification. I ftiall begin with Scripture-proofs, and among thefe The { jj£ rov , d with the Do&rin of our Bl. Saviour himfclf, as what from Smftu tare all Chriftians rauft own ought to have the chiefeft Re- ^fj™™ f£ gard. Our Saviour then, Joh. 14. 21. teaches thus \wwkmfdf. He 1 8 2 Of Good Works. Part II. He that has my Commandment s, and keeps them, he it Chap. 8. is that loves me. And he that loves me, fiall be lovdof my Father, and I will love him. And v. 23. If a Man love me, he will keep my Words, and my Father voill love him. That fuch a Love is here requir'd, as pro- duces a Keeping of the Commandments of Chrift, in or- . der to a Man's having the Love of God, i.e. being jufti- fy'd, is as clear as the Light it fell". Remarkable like- wile to this purpofe is Matt. 11. 28, 29. and fo much the more remarkable, becaufe it plainly contains a fo- lemn Promulgation or Declaration of the Gofpel-Co- venant: Come unto me All ye that labour, and are heavy laden, and I will give you Reft. Take my Toke upon you, and learn of me, &c. Now Chrift's Yoke is his Law, as may be learnt by comparing 1 Joh. y. 3. Whofbever takes not upon him this Toke, i.e. do's not undertake to perform the Law of Chrift, to him do's not belong Chrift's Promife of giving Reft to his Soul, i.e. of Jufti- fication or Salvation. Clear to the fame purpofe are the words of Chrift, Joh. if. 14. Te are my Friends, if ye 2)o whatfoever I command you. Whence it is mani- fcft, that no one can be the Friend of Chrift, nor con- fequently juftify'd, but he that do's whatfoever Chrift has commanded to be done. Secondly, from Agreeably to this Do&rin of their Mafter, is that st Pcurl of Chrift's Difciples. Thus St Peter, the Chief of the twelve Apoftles, A 61. 10. 34, 3^. God is no RefpeSler of Perfons. But in every Nation, he that fear eth him, and worketh Rtghteoufnefs is accepted with him. What St Peter aliens here in the firft place, viz. that God is no RefpeSler of Perfons, quite overthrows the Do6lrin of irrefpe&ive and abfokue Election; and what he af- ferts next, viz. that he whoioever he be, that works Rtghteoufnefs, is accepted with God, moft clearly proves, that in order to be accepted with God, that is, juftify'd, one muH work Righteoufnefs. It is alfo very ob- fervable, that Cornelius, in reference to whom the fo recited Words were fpoken by St Peter, was not yet a Chriftian, as never yet having had Chrift preach V to him, and fo could not be juftify'd by the Inftrumen- tality 0/ Good Works. 183 tality of Faith only, apprehending and applying Chrifis (Part II. Merits to him, as the Solifdians teach; but he was Chap. 8. juftify'd by his general Belief of the True Goa \ and by his Working Righteoufnefs, as giving much Alms, and praying to God conflantly, and the like, as v. 2. where he is defcnb'd to have been, afore he font for Peter, a devout Man , and one that fear 'd God,&c which plain- ly proves him to have been then in a State of Grace and Salvation, and therefore juftify'd ; fo that had he dy'd in that State, he would have been eternally fav'd without all reafonable Doubr. For altho' he was not yet endued with an explicit Faiih in Chrift, as having not had it preach'd to him, yet he was endued with an implicit Faith in Chrift, i.e. with a fincere Readinefs to believe in Chrift, as loon as he fhould have Chrift preach'd to him, and accordingly did readily believe in Chrift on hearing St Teter. This I the rather take no- tice of, becaufe it plainly confirms, what I have above faid concerning the Salvation of fuch good and pious Perfbns, as have liv'd only under the Law of Nature, or of Mofes, and have never had the Gofpel preach'd to them. I fhall next mention the belov'd Apoftle St John, Thirdly, from who, 1 Epift.L'7. teaches thus : If we walk in the Light, Sc J" 1 '"- as he is in the Light, we have fellowfhip one with ano- ther ; and the Blood ofjefus ChriH his fori cleanfes us from all Sin. Whence it appears, that there is no Com- munion with God, no Cleanjing from Sin by the Blood of Chrift, which is no other in one word than no Jufli- fication, but to fuch as walk in the Light, i. e. work Righteoufnefs. The Doctrin of St James to this purpofe is well Fourthly 1 ,' from known, and molt clear and plain, Chap. 2, 21, 22, &c. sr jmu. Was not Abraham our father juslify'd by Works , — Faith wrought with his Wor%s 3 and by Works was Faith made perfecJ. — Te fee then, how that by Works a Man is juftifyd, and not by Faith only, fyc. The laft Apoftle I fhall mention, fhall be St Taiil, Fifthly, from whom the Sohfidians wrongly take to be the great Pa- StiW - tron of their Doclrin, whereas he exprtfly aliens the Necejfty 1 84 * Of Good Works. Part II. NeceJJity of Works to Juftification, and that more than Chap. 8. once. Thus i Cor. 7. ip. Qrcumcijion is nothing, and Uncircumcifion is nothing, but (N.B.) the Keeping cf the Commandments of God. So Rom. 2.13. Not the Hearers cf the Law are juft before God, but the Doers cf the Lawfiall be jufliffd. What words could St Paul have tiled to exprefs more plainly the Neceffity of Good Works to Juftification ? The Evidence already brought from Scnpiure, being fo plain and direct, I ihall pafs by other Proofs of Scripture to the fame Purpofe, which are in a manner innumerable. Forafmuch as hereto be- long all fuch Places, where Repentance is requir'd in order to and fo before Forgivenefs of Sins. The V fame Do- ^ lat trie Pfimhiwe Fathers of the Chriftian Church, arin uught by who liv'd either with the Apoitles', or in the three or jL?'a7.d"bySe fbur . A 8 es next afler them > ""^flood the Do&rin of confeffion of the Chrift: and his Apoftles in the fame Senfe we do, and clu*che?° rmed confequently taught the Neceffity of Good Works to Juftification j may be fcen by the Paffages cited out of the faid Fathers by Bp Bull in Seel:. 4. of his Apology ; and thofe added by Dr Grabe in the Annotations to the faid Sedtion. Likewife that the fame Doclrin is taught by the Confcffions of the firft and chiefeffc Pro- tejiant Churches, as thofe of Augsburg, Wirtemberg, and Strasburg, the Reader may fee in Secf. 6. of Bp Bull's foremention'd Apology. It would fwell this Treatife to too large a Bulk for the ufe of thofe it is chiefly de- fign'd for, to infert here all the faid Teftimonies; and therefore I pafs them over here, it being fuflicient to have directed the Reader, that has a mind to perufe them, where to find them. The^Necejfity 1 haften here to fliew the Do&rin of our own Church of Good works in this Point, as being moft material to be rightly nn- l Lli£% aH 2 derftood by * young Enghfb Student of Divinity, and church. fo much the more becaufe the Solifidians pretend that our Church teaches the fame Do&rin, as they do, in this Point ; whereas the contrary is moft clear in almoffc innumerable Places. For i ft , Such are all the Places, where our Church inculcates, or expicfly teaches, thac Repentance is necejfarily requird ajorehand in order to obtain Of Good Works. i8y obtain Forgivenefs of Sins. Twill be fufficient to men- Part II. tion one or two out of the very many Places, that might Chap. 8. be mention'd. Thus then runs the daily Abfolution in our Liturgy: "Almighty God, — who has given "Power and Commandment to his Minifters, to declare " and pronounce to his People (N. B.) being Penitent, the "Abfolution and Forgivenefs of their Sins: He par- "dons and abfblves all ihem that truly repent" So in the Collect for Afh-wednefday : "Almighty God, who "hateft nothing that thou haft made, and dofl forgive "the Sins of them that are penitent : Create in us new " and contrite Hearts, that we worthily lamenting our " Sins, and acknowledging our Wretchednefs t may obtain "of thee — perfect Remiflion and Forgivenefs." So in the Catechifro to this Queftion, What is requird ofPer- fons to be baptizd? the Anfwer is, Repentance where- by they for fake Sin \ and Faith — . z 1 /, Our Church in many, many Places teaches, that the Keeping of the Commandments, or an holy Life, is necejfanly requird afbrehand in order to obtain eternal Life. Thus in the Collect for the eleventh Sunday after Trinity: "O God " — mercifully grant us fuch a meafure of thy Grace, " that we running the way of thy Commandments, may "obtain thy gracious Promifes, and be made Partakers "of thy heavenly Treafure." So in the Collect for the thirteenth Sunday after Trinity: "Almighty and mer- "ciful God — grant — that we may fo faithfully ferve " thee in this Life, that we fail not finally to attain thy " heavenly Promifes." Likewife in the Collect for the twenty fifth Sunday after Trinity: "Stir up, we be- seech thee, O Lord, the Wills of thy faithful People, " that they phnteoujly bringing forth the fruit o/(N. B.) "Good Works, may of thee be plenteoully rewarded." 3'y, Our Church has given a remarkable Teftimony as to the great Excellency of Charity or the Love of God. "O Lord, who halt taught us, that all our 'Doings With- "out Charity are Nothing worthy fend thy Holy Spirit, "and pour into our Hearts that mofi excellent Gft of " Charity , the very Bond of Peace and of all Virtue, " without which whoioever lives is counted dead before A a " thee." j 8 $ Of Good Works . Part II. " thee." But 4V, Concerning the Neceffity of Charity, Chap. 8. Repentance, and a good Life, our Church exprelles her felf rnoft plainly and fully in the Form oiCommination ufed on Afh-wednefday. For here toward the end of the Exhortation are thefe moft remarkable Words : "Let us therefore return unto him, who is the merci- u ful Receiver of all true Tenitents ; alluring our felves " that he is ready to receive us, and molt willing to "pardon us, if we come unto him with faithful Repen- " tance\ if we will Jubmit our felves unto him, and from " henceforth walk in his Ways ; if" we will take his eafy " Toke and light Burden upon us, to follow him in Low- " linefs, Tatience and Charity , and^be order'd by the "Governance of his Koly Spirit, feeking always his "Glory, and ferving him duly in our Vocation with "Thankfgiving. (N. B.) This if we do, Chrift will de- " liver us from the Curfe of the Law." What Words could be ufed more plainly and fully to exprefs the Ne- ceffity of all Chriflian Virtues and good Works, in or- der "to be freed from the Curfe of the Law, i.e. in or- der to our Jultification. s ly an d laltly, To thefe Tefti-' monies taken out of our publick Liturgy agrees %he Doitrin of our Church in the Homily concerning Sal- vation. In the fecond Part whereof are thefe Words : "Neverthelefs this Sentence, that We be juflify'd by " Faith only, is not fo meant of them, (viz. the Ancient " Writers of the Church there mention'd,) that the faid " juflifying Faith is alone in Man, without true Repen- il tance, Hope, Charity, Thead, and the Fear of God "(N. B.) at any Time or Seafon." Many more Tefti- monies might be alledg'd, but thefe are abundantly fuf- ficient to fhew any unprejudiced Perfbn, IVhat is the true judgment of our Church concerning the Neceffity of good Works to Jultification. The t/ue Senfe It follows that from the forecited and other like Paf- of our twelfth at- f a g €S j n t he publick Writings of our Church, may beft, ucco e, g Ion - anc j therefore in Reafon ought to be gather d the true and genuin Senfe of our Church in the twelfh Article. For i ft , It is unreafonable tofuppofe, that our Church fhould in that one Article contradict All that the has ■ taught Of Good Works. 187 taught and ajlerted lb plainly and fully in fa very many, Part IT. many other Places, concerning the NeceJJity of good Chap. 8. Works to Juftification. i l y, The Works which the twelfth Article affirms to follow after Juftification, are without doubt the fame, winch in the Words imme- diately foregoing are call'd the Fruits of Faith, even fuch Fruits as by them a live I) Faith may be as evident- ly known (viz. outwardly) as a Tree difcernd by its Fruit \ as it is expreft in the End of the faid Article. Now it is moft certain, that our Church by the Works, which in this Article (he calls the Fruits, and makes to be the Signs of Faith, underftands only outward Works, which may be feen of Men, and which outward- ly Jhew the Sincerity of our Faith or inward Tiety, which no one but God can lie. For who in his right Senfes can imagin, that our Faith can bejhewn by the inward Virtues of Contrition, Hope, Charity, &c. as by Signs or Tokens thereof. For thcle Virtues are no lef's internal, and fb no lefs remote from the Jight of Men, than Faun it felf If it be pretended, that our Church here fpeaks of the manner of our Faith being notify d to our fehes, and not to others ; the fame Difficulty or even Abfurdity ftill remains- For this would be no other than for us to be fatisfy'd of an Unknown thing by what is equally Unknown ; forafmuch as the forefaid inward Virtues are equally unknown to our f elves, as our Faith ; and can be truly known to our fehes, only by our outward good Works, or holy Life ; and in this con- fiBs the great and unavoidable Uncomfortablenefs of a Death-bed Repentance. The Meaning therefore of our Church in this Article is manifefily this, viz. that nei- ther others nor our fehes can be ajfurd, that we have a true and lively Faith, i e. fuch a Faith as carries along with it a fincere Turpofe of Obedience, but by our out- ward Works, or Holinefs of Life, that is agreeable to fuch a Faith. A great deal more might be added to confirm what we afTerr, out of the Book of Homilies; but enough has been faid already to convince any un- prejudiced Perfon, that the twelfth Article do's by no means contain any thing agamfi the Neceffity of good A a 2, Works 1 88 Of Good Works. Part II. Works untojujiification. In fhort, the wrong Opinion Chap. 8. as to the contrary is owing only to want of knowing or duly confidering, that asfome good Works are re- quired beforehand in order to obtain Justification , lb other good Works are requird after in order to con- tinue our Juftification. The former Sort of good Works are the inward Virtues of Faith, Repentance, Hope, &c* The latter Sort are outward good 'Deeds, or Hohnefs of Life. Now the Compilers of our Articles, accord- ing to due Method, fpeak firft or in Art. n. of thofe inward Virtues, which are Necejfarily requir'd in every Man, in order to and fo before his Juftification. All \ which Virtues they comprehend under the word Faith- Then in the next or 12 th Art. they fpeak of fuch good Works as are necejfarily to be perform d after Juftifi- cation, that is, of outward good Works. Laitly in Art. 1 3. they fpeak of Works before Justification, as it is exprefs'd in the Title ; whereby are meant IVorks done before the Grace of Chrift and Tnfpiration of his Spirit, as is explain'd in the very Beginning of the fa id * Article. Now it is to be obferv'd, that Works done before the Grace of Chrift, &c. muft be done without the Grace of Chrift; and confequently the Works al- iened in this Article to be not pleafing to God, &c. are only fuch Works as are done without the Grace of Chrift, as well as before Juftification. 'Tis a grofs Mi- flake to imagin, that our Church in this Article intends to aflert, that all Works done before Juftification are therefore not pleafing to God. For many Works not only may but muB be done with or by the Grace of Chrift before Juftification, in order to fit and qualify us for Juftification; fuch as Faith, Repentance, Charity,&c. But furely no one in his right Senfes will fay, that the laid internal Works or Virtues of Faith, Repentance, Charity, &c. which are requir'd to qualify us for, and fo muft be in or done by us before Juftification, are not pleafing to God. In fhort, 'tis evident from the Paffages cited out of our Liturgy, &c. in the foregoing Section, that our Church teaches, that not only Faith, but alfo Repentance, Charity, &c. are necejfarily requird before and Of Good Works. 189 and in order to Juftification, and therefore fuch Works, Part IT. tho' done before Juftification, are yet pleafing to God, Chap. 8. even 10 as to induce him to jufiify us. And therefore 'tis altogether unreafonable to imagm, that in Art. 13. our Church aliens the contrary, viz. that no Works done before Juftification are pleafing to God. The true Af- fertion of our Church is this, that Works done, not only before Juftification, but alio before (and fo without) the Grace of Christ, are not pleajwg to God. And this Allcrtion makes nothing at all again/} the Necejfity of good Works to Juftification, both aforehand in order to obtain Juftification, and afterwards in order to pre- ferve or continue it; forafmuch as fuch Works as are done before or without the Grace of Chri/t, are not nor can be good Works, and fo belong not to our Purpofe. And thus I have clearly fhewn, that our Church do's in her feveral Articles relating to Juftification, as well as in her other pubfck Writings, teach and maintain the NeceJJity of good Works to Juftification, and confe- quently do's no where countenance the Doctrm of the Sohfidians and Antinomians. I come now in the laft place to confider at leaft the A . : j£' „„ .... * „ Objections an- molt material Objetlions made by fuch againft the Ne- fwer'd; and firft ceflity of good Works to Juftification. The firft I (hall < ha P : ta , ke " from mention is this : St Paul aliens a Man to be juftify d Man to be jufti- by Faith without IVorks^ and therefore it can't be fup- ( f d by ? a,th » » 1 • 1 . 1 r 1 1 1 1 -» , mtnout Works. posd without an Abiurdity, that he meant that a Man is juftify'd by Faith together with Works. The Anfwer whereto is eafy. Was there but one Sort of Works, then it would be indeed abfurd to fuppofe, that when St Taut teaches, that we are juftify'd by Faith without fforkj, he means a Man is juftify'd by Faith together with Wo\ks : for this would be to fuppofe St Paul to affirm and deny one and the fame thing of one and the fame Thing. But fince there are different Sorts of Works, as of Nature, of the Law, and of the Gofpel, hence it implies no Abfurdity to fuppofe and maintain, that altho' St Paul teaches, that a Man is juftify'd by Faith without the Works of the Law or Nature, yet he do's not thereby deny, but a Man is juftify'd by Faith together 190 Of Good Works. Part II. together with the Works of the Gofpel, or good Works. Chap. 8. Which is in fhort the true State of St Pauls Do&rin in this Point. Thus Rom. 3. 28. Therefore we con- clude, that a Man is juflifyd by Faith without the Deeds ( N. B.) of the Law. So Gal. 2. 16, &c. And for the fame Reafon, that St Paul excludes the Works of the Law from j uftification in refpecl; of the unbelieving Jews, he excludes alfo the Works of Nature or fuch as are done by the bare Light or Law and Strength of Nature, from Juftification in refpecl; of the unbelieving Gentiles', that is, St Paul excludes from Juftification all fuch Works, and only fuch Works, which are con- fider'd without the intervening Mediation of Chrift,- and which were or are pretended to avail unto Juftification, on account of their own Value or Worth, and without refpecl to the Gof pel-Covenant. As for fuch Works as have refpecl to the Gofpel-Covenant, and are requir'd thereby, and done by the Grace ofChriH, St Paul fre- quently and plainly teaches, that they are altogether neceflary unto Juftification ; particularly 1 Cor. 7. ip. Circumcifion is nothing, and Uncircumcifion is nothing, but the Keeping of the Commandments. Whence by the way it clearly appears, that St Paul by teaching that a Man is juftify'd by Faith Without Works, do's by no means teach a Doclrin contrary to that of St James, that a Man is juftify'd By Works, and not by Faith only ; forafmuch as Si James means the Works of the Gofpel, which proceed from Faith in Chrift, and are therefore by St Paul imply'd in the word Faith ; and not the Works of the Law or Nature, which are by St Paul excluded from Juftification. And thus quite vanifhes all the Abfurdity, which this firft Objection would put on the Cathoiick Doclrin concerning the Neceflity of good Works to Juftification ; forafmuch as thole Works without which St Paul teaches a Man may be juftify'd, are not fuch good Works as we are here fpeaking of; and which the Cathoiick Doclrin rightly aflerts to be together with Faith neceflary to Juftification, even ac- cording to the Dodrin of St ?Whimfelf. If Of Good Works. 191 If it be reply'd, that there was no need for St Taul Part 17. to deny Juftification to Works not goody this being lelf- Chap. 8. evident and acknowlcdg'd. But all Works done with- xn. out Grace and Faith are net good. Wherefore 'tis ab- JJ ^ill'] furd to fuppofe St Paul to argue againsl fuch Works, works %*t J",5 I anfwer, tho' here likewife is another Abfurdity ob- V t e P ^ aed by je&ed, yet it is only like the former, very ill-grounded and a filly piece of Sophiftry. For altho* it be acknow- ledge, that no one can be jujlifyd by Works not good \ yet that Works done without the Grace ofCbriJi and Faith in him were not good Works, was fo far from being acknowledg'd by thofe St Taul argu'd againft, that on the contrary, it was the very thing they argu'd about. They ftiffly deny'd it, he ftrenuoufly afiirm'd it, (hew- ing by many Arguments, that before and without the Grace of the Gofpel, nothing could be perform'd by Man that was truly Good, or acceptable to God unto Juftification. Another Objection is this : The Works of Abraham The o r Jfja;on and 'David were not done without Grace and Faith, taken iio'm^bra- But theje are excluded from Juftification, Rom. 4. Now JS^jJ David this Objection is fuch, as is to be wholly deny'd in re- fped of the latter Propofkion or Allertion therein con- tain'd. For as to Abraham we read v. 13. of the laid Chapter thus : For the Tromtfe that he Jhould be the Heir of the World , was not to Abraham or his Seed thro' the Law t but thro' the Right eoufhefs of Faith* Hence it appears, that St Taul do's indeed exclude the Works of the Law from Jufl/fication, forafmuch as no fuch Promife was annext to the Works of the Law, as was made to Abraham \ but it appears alfo hence, that St Taul fuppofes, that we Chriftians are to be jujlifyd by the fame Righteoufnefs, whereby the Promife of be- ing Heir of the World was made to Abraham and his Seed, and which St Taul here calls the Right eoufnefs of Faith, taking here Faith to denote the whole Con- dition of the Gofpcl-Covcnant to be perform'd by us, and fo to denote, not only the fingle Virtue properly call'd Faith, but all the other Chriftian Virtues and pod Works proceeding from Faith. This will appear by i 9 2 Of Good Works. Part II. by comparing two places of Gene/is, viz. Gen. 18.18,19. Chap. 3. Abraham Jhall furely become a great and mighty Na- tion, and All the Nations of the Earth Jhall be blejjed in him. For 1 ' fyow that he will command his Children, — and they Jh all Keep, the Way of the Lord, to "Do Ju- stice and Judgment, that the Lord may bring on Abra- ham that which he has jpoken of him. And Gen. 22. 16, 17, 18. By my j 'elf have I J worn, fays the Lord, for becaufe thou, haft 2)one this thing, and baft, not with-held thy Son, thy only Son, that in Bleffing I will blefs thee, — and in thy Seed /hull all the Nations of the Earth be bleffed, becaufe thou hafi Obeyd my f^oice. That St 'Paul had relpedt to this laft place among others, when he made mention of the Promife made to Abra- ham and his S^td, appears from Hebr. 613 — 15. When God made Tromife to Abraham, becaufe he could J wear by no greater^ he (ware by himjelf, fee. Wherefore the Promife was made to Abraham, becaufe (as it is in the fir ft of the two forecittd Places) God knew that he would command his Children to j^eep the way of the Lord, and to dojuflice, and would therefore much more do Jo himjelf ; and becaufe accordingly (as in the fe- cond Place cited ) he did fuch a thing as not to with- hold his only Son, but obeyd the f^oice of God in that refpect alfb. From all which it follows, that Abraham was juBifyd by his Works proceeding of Faith and Grace, as well as by his Faith, as St James teaches. As for 'David, it appears from Pfal.32. that he was juftify 'd by good IVorks proceeding of Faith and Grace, as well as by Faith, viz. by his Integrity of Heart, and Con- feffion of bis Sins, that is, true Repentance. For after thofe words cited by St Tauf Rom. 4.7, 8. Bleffed are they vohoj'e Iniquities are forgiven, and who/e Sins are cover d : BleJJcd is the Man, to whom the Lord will not impute Sin, it immediately follows Pfal. 32. 2. And in vohofe Spirit there is (N.B) no Guilt; and v. y. I ac- knowledge my Sin unto thee, and mine Iniquity have 1 XJV not hid. The objeaion Another Objection may be taken from Rom. 4. $. drawn from ttcm. w h ere 'us laid, To him that worh not, but believes on 4.. f. anlwer d. ' *• • ' , . him Of Good Works. i 93 him that juftifies the Ungodly , his Faith is counted for Part IT. Right eoufnefs. It may be pretended, that here by the Chap. 8. Expreflion, To him that works not, are excluded from Juftification, as well Works proceeding of Faith or Grace, as others. The abfurdity of which Interpretation will clearly appear from this Syllogiim: To him that works' not, Faith is counted for Righ- teoufnefs : He that being call'd by God to Repentance, do's not repent, is he that works not : Therefore to him that being call'd by God to Re- pentance, do's not repent, Faith is counted for Righ- teoufnefs. Now fince this Conclusion is raoft abfurd, it follows that the minor Proportion mud be fo likewife; foraf- much as the Major is no other than St Tauls own Pro- portion. So that by him that works not, can't be un- derltood without manifcft Abfurdity, one that do's not perform the Works of Grace, and confequendy this Text makes nothing againft the Neceflity of Works of Grace or good Works unto Juftification. The true Meaning of this Text the Reader may find in my Paraphrafe of the New Teftament on the laid Place. It is further objected, that in the bufinefs of Juitifl- Goo( jwork«ai* cation good Works are nothing elfe but the meer Si^ns mt only UreSi s , !S of Faith: and that either before God himfe/f, as fome ? f / fi aifh . m ou '5 rr- i r ■** \ /i- a i IT r Juftification ; and anert, or berore Men, as others allert. And no won- that firii before der there is fuch a Difference between them, fince the "* - Thing is falfe in it felf, viz. that good Works are only Signs of Faith; and therefore it muff be falfe, whether it be aliened to be fo, either with refpeit to God or Man. Firlt, it is abfurd to fay, that good Works are only Signs of Faith in our Juftification. For Signs , conlider'd as fuch, are in themfclvcs always of lejs Va- lue than the things fignifyd. But Charity or the Love of God, which is what chiefly performs good Works, is of more lvalue than Faith, as St ?\j#/exprefly aiferts i Cor. 13.uk. The fame is further prov'd by what St James fays Chap. 2.22. viz that Faith works with Works, and by Works Faith is made perfecJ. For furely Bb it * 1 9 4 Of Good Works. Part II. it is abfurd to fay, that the Sign works with the thing Chap. 8. figmfy'd; or that the thing lignify'd is made perf eft by its Sign. Secondly, it is no lefs abfurd to fay, that good Works are no otherwife confider'd in the bufinefs of J unification, than as they are Signs, whereby the Sin- cerity of our Faith is prov'd before God. For it is moft abfurd to fay, that God needs Signs, whereby to know the Sincerity of our Faith. Nor will fuch an Expofi- tion agree to what St James teaches, tho' it was firifc invented to take off the Force of St James's Do&rin concerning theNeceffity of good Works to Juftification. For i ft , St James plainly enough afcnbes the fame Sort of Juftification both to Works and Faith, and joins thefe two together as Yoke-fellows, to convey along with them the fame ] unification. Thus Chap. 2. 24. Te fee therefore, that by Works a Man is juftifyd, and not by Faith only. Whence it is clear, that altho' a Man is jultify'd not by Faith only, yet by Faith alfo, and not by Works only, in the Juftification St James fpeaks of. But no other Sort of Juftification can be afcrib'd to Faith, than that whereby a Man for Chrift's Sake or Merits is freed from eternal Damnation, and accepted unto Salvation. Wherefore of this Juftification only is St James to be underftood in refpect of Works as well as Fanh. afr, The forefaid Exposition makes St James guilty of a grofs Solecifm. For if he fpeaks of that Ju- ftification, whereby the Sincerity of our Faith is prov'd before God, then his Conclulion, Te fee that by Works a Man is juftifyd^ and not by Faith only, is ro be ex- pounded thus: Te fee that by fVorks the Sincerity of a Mans Faith is prov'd before God, and not by Faith only. For who could be fo foolifh as to fuppofe, that the Sincerity of a Mans Faith could be prov'd by his Faith only. And therefore no one in his right Senfes can fuppofe St James to argue at this filly rate. 3'y, The forefaid Expofition is manifeflly inconfiftent with v.14. What doth it profit, my Brethren, tho' a Man fay he has Faith, and has not IVorks ? Can Faith jave him> Whence it is as clear as Light, that St Janies fpeaks of fuch a Juftification, as whereby a Man is not freed Of Good Works. 1 9 j» freed from Hypocrify only, but alfo from eternal 'Dam- Part IT. nation, and obtains a Right to Salvation ; and that ac- Chap. 8. cording to the laid Apoltle, Faith needs the Addition of Workjt not only that its Sincerity may be provd before God, but alfo that it may profit unto Salvation. Indeed if the Sincerity of Faith is not to be provd before God, but by Works ; and Faith, & not fine ere, cant avail to Juftification ; then to own that Works are necejfary to prove the Sincerity of Faith before God, is the very fame thing in effect as to own, that IVork* as well as Faith are necejfary to Juftification. And fti this Obje- ction comes to nothing in refpect of fuch as pretend, that Works are only Signs to prove the Sincerity of our Faith before God. The like Arguments that have been ufed to fiiew the x ^ 1 - Weaknefs of the forefaid Objedlion or Diftinction, will wl)™ are °»°* ferve to fhew alfo the Weaknefs of the Opinion of thole, only fo«%« of who fuppofe that the Juftification which St James a- £fi C ation°%/«"e fcribes to Works, is not aJuHification before God, but*k». only a Declaration or Proof of it before Men ; foraf. much as fuch a Proof can't be made by Faith, which is an inward Virtue, and fo Invifible, but only by outward Works, which, as being the outward Effects of Faith, demonftrate their inward Caufe. In fhort, thefe pre- tend that St Taut fpeaks of the Juftification of a Man him (elf "before God, which is by Faith only ; but St James fpeaks of the Juftification, not of a Man himfelfhzfoxo. God, but of a Maris Faith before other Men, which is by his outward Works. But this Expofition is likewife, both abfurd in it felf, and not agreeable to the Words of St James. Firft, it is abfurd in it felf. For it can'c be reafonably thought that any one fhould be fo filly • in that Age, as to contend with the Apoftle, whether a Man might be juftify'd, i.e. declar'd Juft before Men by Faith only. Since it is undeniable and agreed by all, that Faith is an inward Action produe'd only m the Heart, and fb altogether remote from human Knowledge, but' as it djfeovers it felf by external Fruits or Deeds agreeable to its Nature. Secondly, the lalt mention'd Expofition is not agreeable to St James's Words, which B b 2 may 1 9 5 Of Good Works. Part II. may be prov'd after the fame manner, that the firfl: Ex- Chap. 8. pohtion was prov'd to be not agreeable to them, chang- ing only what is to be chang'd. For i ft , Aliho' St James denies a Man to be juftify'd by Faith alone y yet he al- lows him to be jultify'd by Fahh in part. But now, if by JuftiHcation is here to be underftood the (hewing of' ones Righteoufntis before Men, then it is mamfeft, that a Man in this Senfe is not juftify'd by Faith at all. For a Man can appear Juffc before Men by his Works only, as being Viliblej not at all by his Faith, forafmuch- as it is Invifible. i ] y, This lad Expolition like wife puts a plain Solecifm on Si James's Words. For if St James is to be underftood or thzjuflification of our Faith be- fore Men, then this Conclusion, Te fee that by IVorks a Man is juftify'd, and not by Faith only, is fo to be ex- pounded, 7"e fee that by Works a Mans Faith is jufti- fy'd, and not by Faith only. Than which what can be faid more abfurd, and fo unworthy of an Apoitle ? 3 1 /, This lafl Expofition do's likewife not fuit to v. 14. above cited. For it thence appears, that the Apoftle fpeaks of a Man's being accepted by God unto Salvation^ not of a Man's approving himfe if before other Men, in what' senCe Another Objection a km to the laft foregoing is this: Faith is faid by Faith is laid by St James to be perfeSied by Works, not ^'bySrS **. Works perfcii Faith, but becaufe Faith by pro- ducing VJoiks flews how perfect it is. But the An- fwer is eafy : Certain it is that the Word here ufed by St James fignifies, not only toJJjew the Perfection of a thing, but alfo really to add Perfection thereto. This appears from the foregoing Expreffion, where Faith and Works are faid to work together. For hence it is mani- feft, that Works perfefi Faith, not only by Jliewing it, but alfo by working with it, i. e. by adding fome Force and Virtue to it. «t. X 7 IIL &. But it is objected further, that no Perfection is added The S.imt rur- -J , . ' _ , . . c r ther prov'd. to Faith by Works in the matter or juitincation, roral- much as Works proceed from Faith as their Cauj'e ; and fb good Works proceed from Faith as their Caufe, (6 that there is no good Works which do's not proceed of Faith. For whatfoever is not of Faith, is Sin; and by Faith Of Good Works. 197 Faith the Heart is purify J, whence all Works proceed Part II. and are ejlimated. As to the firft Reafon mention'd in Chap. 8. this Objection, it is wonderfully weak, forafmuch as it fuppofes, that no EffeSi can exceed the Terfe&ion of its Caufe, which is mod Falfe. For a Son often excelis his Father in Shape, Strength, Wifdom, Valour, or the like. So Charity, tho' it proceeds from Faith, yet is more excellent than Faith. As to that other Reafon in the Objection, viz. that Woikj are ejiimated, and re- ceive their Goodnefs from Faith, this is alfo Falfe. For each Virtue has its oven Form, whereby it becomes a Virtue ; nor do's it borrow from Fanh its Being as a Virtue. The Texts mention'd in this Objection are no- thing to the purpofe. For in that Text, Whatsoever is not of Faith, is Sin, the Apoftle is not fpeaking of fuch a Chnftian Faith as we are here treating of, but only of that PerfwaGon whereby a Man believes that which he do's to be Lawful, as is xnanifcft from the Context. As for that other Place where it is faid, that the Heart is purify d by Faith, it is likewife foreign to the pur- pofe. For altho' Faith be the Mean ufed by God in purifying the Heart, yet the purify 'd Heart it felf, be- ing inflam'd with the true Love cf God, is that which is plcafing to God unto Salvation. 'Tis true that there is no Work truly Good, but what comes of Faith ; but then 'tis as true, that Faith of it felf is not fufficient to make a Work truly Good or plcafing to God unto Sal- vation, unlefs there be with it Charity, whereby one comes to God, i. e. worfhips him with a fincere Affe- ction, and diligently feeks him as a mod faithful Re- warder of fuch as fo feek him, as Hcbr. 1 1. 6. It is further objected, that Gord Works are indeed Goodworksnc- a nece/firy Condition to obtain Salvaticn it (elf accord ceflar y for ">*'- ing to Gods Promile, but are not necejjary to obtain salvation. a Right to Salvation, this being freely granted to Faith only in Juftification. In anfwer hereto I obfave firft, that whereas thefe Objecters oven good Works to be a neceffary Condition to obtain Salvation, and yet deny Works to be nece/fary to obtain a Right to Salvation, they plainly {hew thereby^ either that they know not what 1 9 8 Of Good Works. Part II. what a Condition is, or that they contradict themfelves. Chap. 8. For the Condition that relates to this Matter, is the Condition of a Promife or Covenant. Now a Protnife or Covenant do's never grant a Right to the Benefit therein contam'd, without performing firji the Condition ; and therefore the Condition always refers to the obtain- ing a Right. He therefore that grants good Works to be a Condition necejfarily to be perfbrm'd, in order to obtain eternal Life according to God's Promife, do's thereby grant alfo in effe£t, that a Right to eternal Life, cant be obtain'd without Works, which is the fame as to fay, that Works are necejfary to obtain a Right to eternal Life. Secondly, He that denies a Right to Sal- vation to be obtain'd by Works, contradicts the exprefs and clear Teftimony of the Holy Spirit, Revel. 22. 14. Bleffed are they that Z>o his Commandments, that they may have Right to the Tree of Life. To which may be added all thofe Places of the New Teflament, wherein it is taught, that eternal Life is given by God to our Works out o{Juftice. Thus 2 Thelf.i. 6,7. and 2 Tim. 4. 8. Hebr. 6. 10. For hence it may be thus argu'd : If the Reward of eternal Life be out ofjujiice granted to our Works, then by our Works we obtain a Right to the faid Reward, viz. fuch a Right as is founded only on the gracious Covenant of the Gofpel. For theie two Propofitions are convertible, viz. to whom a Reward is granted out ofjufiice, he has a Right to the faid Reward : And on the other hand, he that has a Right to a Re- ward, to him the Reward is granted out ofjujiice. RepenS'cea*,- L,te t0 the laft forgoing Objection is the Opinion nfirj Condition of thofe who own that Repentance is a Condition tie- to jufi.fi cation. ce ff ari iy Yequtfd in the Gofpsl-Covenant, and yet deny Repentance to be a Condition necejfary to Jufiification. For thefe own Repentance to be neceffanly requir'd to the Forgivenefs of Sins , but deny it to be requir'd to'jujiification, forafmuch as they fuppofe the Forgive- nefs of Sins to be a thing quite different from Jufiifi- cation. But it has been ihewn Chap. 6. of this fecond Part, that there is no Condition properly fo call'd of the Gofpel-Covenant, but which is alio a Condition ofju- jlification Of Good Works. 199 Jitfiaition according to the Gofpel; and alfo in Chap.2. Part II. of this fecond Part it. has been prov'd, that the For- Chap. 8. gwenefs of Sins is included in the very Notion or Defi- nition of Juftification by the Gofpel. Whenceit plain- ly follows, that Repentance, by being a Condition necef- farily requir'd to the Forgivenefs of Sins according to the Gofpel-Covenant, muH alfo be a Condition necef- / anlwer ' d - has been already faid, and that more than once, viz. that the Works of Repentance or good Works are two- fold, Inward and Outward. The former Sort only are abfolutely neceffary in order to obtain Juftification, for- afmuch as there is no Time when thcle may not be per- form'd , and therefore no One can be juftify'd without thefe. As for the fecond Sort or outward Works, they are only necejfary to prejerve or continue Juftification on Suppofition that God fpares Life, and io gives Op- portunity to exercife them. But even thcfe, by one that is to be jujhfy'd- or in order to obtain at fir [I Jufti- fication, are to be perform V at lea ft by Vow^ which Vow is comprehended under the Purpofe of new Life, which is one of the internal good Works. I have now confider'd all the moft material Objections of the Soli- fidians drawn from Scripture or Reafon ; and indeed ieveral of them are fo very weak and ill-grounded, as not to have deferv'd Confutation, but that they are wrongly lookt on to be material by injudicious and prejudiced Perfons. It remains now only to confider the Calumnies , The Q^ ion of which Schfidians are wont to endeavour to caft on the p pery againit the Orthodox Doctrin, as being what ufually works on c ' ch l ol ' ck D „° llr '" nil t - 1 of the hecejjtty of common People more than Arguments. It is then pre-^ works «>- tended by them, that the Orthodox Dodrin favours oi^ ratian taken 3W3V Popery and Sociniamjm. For as to Popery they pre- tend, that the Orthodox Do&rin concerning the Ne- cejfity of good Works comes to the fame as the Topijh Dodtrin concerning the Merits of good Works. But this is a very falfe Charge, as the Reader will quickly fee. For i ft , The Tapifis generally maintain, that the Reward of Heaven is due to good Works out of Con- C c dignity^ 202 Of Good Works. Part II. dignity, i. e. on account of their own intrinfick and Chap. 8. commenjurate or altogether equal Worth, a 1 /, Some of the Topijb Doctors maintain, that good Works are me- ritorious Condignly, and that on account of the Work only, i. e. without refpedt to any Covenant or Favour of God; and therefore that neither Chrift's Merits, nor any Promife, Covenant or Favour of God has refpe£t to, or contributes to make up, tht Merit of good Works. There are others, of whom are Bellarmm and Suarez^ that are more mode(t and Temperate in this Control verfy ; for altho'they maintain good Works to be Meri- torious of eternal Life out ofCondignity; yet they allow it to be fo, not on account of the IVork only, but on account of the Work and Covenant together. So that ac- cording to thefe, condign Merit is made up of thefe two Particulars, viz. the intnnllck and commenfurate Worth of the Work, and the foregoing Promife or Co- venant of God. So that akho' a good Work as it is performed by the Worker, has Worth in its fclf propor- tional to the Reward of eternal Life, yet it wants God's Promife or Covenant only to lay an Obligation, where- by the Reward may become due out of Juflice. Juft as altho' one (hould offer the full Value for another Man's Eftate, yet the Owner is no way oblig'd to part with his Eftate, till he has made fome free Bargain and Agreement with him that would make the Purchafe. Thefe are the two Opinions among the Tapifts, which both agree in afferting the condign Merit of good Works, -which the Orthodox Doclrin denies to belong thereto. Viz. the Orthodox Doclnn is this, that good Works are by no means of them f elves ox by their own Merit of fuch Worth, as to make us acceptable to God unto eternal Life ; but that the whole of this is only owing to the meritorious Satisfaction of Chrift, whereby alone was obtain'd the gracious and free Covenant of the Go- fpel, according to which we may become Partakers of eternal Life on moll reafonable Conditions. Indeed this Calumny may be retorted on the Solijidians thcm- felves. For if he that aflerts good Works to be necejfary to Juftification, do's thereby affert the condign Merit of Of Good Works . 2 o j of good Works; then by parity ofReafon, he that af- Part IT. ferts Faith to be necejfary to Juftification, do's thereby Chap. 8. affert the condign Merit of Faun. Further, tho'our Vir- tues have no Merit properly fo call'd in them, yet it is clear from Scripture, that our Virtues are of great Tries or Efteera even in the fight of God, St Peter exprefly alluring us, that a meek and quiet Spirit is in the fight of God of great Trice, 1 Pet. 3.4. It is alfo clear from Scripture, that to Faith and the other Chriftian Virtues the Reward of eternal Life is due, viz. not on account of their own condign Merit, but on account of the Go- f pel-Covenant » Hereto belongs what is faid 1 Joh. 1. 9. He (viz. God) is faithful and juB to forgive us our Sins , fee. It being but Jufi for God to pay what he owes ; and he owes what he has promiftd. But then it is to be remember'd in the mean while, that God pro- mifed only what he pleas V, viz. of his Good Will thro' Chnfr, ; and fo God made himjelf a T)ebter to us, not by taking any thing of us, but only by promifing on his Part. Whence the School-men choofe raiher to fay, that God by his Promiles made himfelf a Debter, not to us, but to himfelf, i.e. to his own voluntary Decree; forafmuch as it is agreeable to his Truth, to ftand to his Promiles. Laftly, it is clear from Scripture, that there is in our Faith and other Chriftian Virtues fome Worth* Hence St Taul exhorts the Ephefians to walk worthy of the location wherewith they were call'd, Eph. 4. 1. Hence thofe in Sardis, who had not defil'd their Garments, are faid to be worthy. Revel. 3.4. In like manner our Church teaches us in the Coiled for A(h- wednefday to pray, that we worthily lamenting our Sins , may obtain perfecJ Remtffion. For by Worthinefs, in the Gofpel Senfe thereof, is meant only that Fitnefs, which the Gofpel requires in thofe, to whom the King- dom of Heaven is given. So St Taul exprefles himfelf, as elfewhere, fo particularly Col. 1.12. Giving Thanhs unto the Father, who has made us meet (otfit) to be Tar takers of the Inheritance of the Saints in Light. And thus I have quite wip'd off theColumny of Topery from the Orthodox Doclrin. C c 2 And 204 Of Good Works. Part II. And the like will be done as to the Calumny of So- Chap. 8. cinianifm in a few Words. For the condjgn Merit, xxvi. which Topery fdljly afcribes to good Works, the Ortho- The charge of j ox ifcipks to be Kept by them, and that at the Peri/ of their Souls. Add hereto, that Chrift gave New Laws, different from thofe of Mofes, as appears molt clearly from the two Sacraments of the new Teftament inftituted by him, as alfo from the Pro- hibition of Polygamy, and Divorce except in the Cafe of Adultery ; and further yet from thofe two Places of St Paul, viz. Hebr.7. 12. where he exprefly teaches, that the Triejlhood being changd, there is alfo made a Change if the Law; and 1 Cor. p. 21. where he profefles him- felf to be without Law in rtfpecl of the Law of Mojes, but under the Law to ChriH, which Law of ChriH he there calls the Law to (or of) God, viz. which was then in Force, as it has been ever fince, and will be to the End of the World. For want of duly Confidering or Recollecting this, hw* the wrong Luther, and after him feveral other Proteftant Divines, contrary Doarin as being milled by Luther s Authority or their too great th a e ^J^ctt Opinion of him, in their Difputes about Juftification/^"*" of it. with the Tapijls, ran into a great Error, thro' too great Eagernefi of OppoGng the Tapiffs, it being too ufual in fuch Cafes, in order to avoid one Extream to run into another no lefs dangerous. The great Error that Luther, and the Reft after him by this means ran into, was this, that they aliened the Gofpel do's confift only of meer pure Tromifes, that Chrifl gave no Law to the World, but only expounded the Law afore given, and freed it from the corrupt Glolles of the Scribes and Pha- rifees; that the only Ufe of the moral Law is now to bring us to Chrift. by Faith, or at moil: to be a certain Rule of Life at Tkafure, as being only commended to us by Chrift, and which therefore we are oblig'd to obey only out of Gratitude, not under the Teril of our Souls, 2o6 Of the Gofpel-Law. Part II. Souls, or as a Condition of the new Covenant necellary Chap. p. to be obferv'd in order to Salvation. From thefe Prin- ciples at firft unwarily, and raflily thro' heat ofDifpute, laid down, and afcer wards greedily catch'd at by com- mon and injudicious Divines, have flown and been deduced by necellary Confequences the execrable Opi- nions and Do&rins of the Antinomtans, Liber tins, Fa- milifls, and others of the like Herd, to the great Scan- dal and Detriment of the Proteftant Churches; the grand Enemy of our Salvation laying hold of thefe Means, to fow the forefaid Tares among the good Seed of the Gofpel. Now as to the fbremention'd Principles, that the firft of them, viz. that the Gofpel confifts meerly of pure Promifes, and Chrilt gave no Law to the World, is altogether falfe, has been fhewn by what has been already faid in this Chapter, secondly, that * P rocee d to fhew that the Reft are like wife falfe, theLawofciiriftand according to the order they are mention'd at the Z^ltwK Beginning of this Chapter, I {hall prove next, that the us.isprov'dfrom Law of Chrift or of the Gofpel (i.e. the moral Law Smgtun. temper'd with the Grace of" the Gofpel, and enlarg'd by the Addition of fome new Laws) may be fulfill y d by us Chriftians, thro' the Grace which the Gofpel pro- mifes to us. This appears from Scripture, particularly from fuch Places where the Gofpel-Law is ftyl'd the Tower of God, Rom. 1.16. the Law of the Spirit of Life in Chrift Je/us, Rom. 8. 2. the Spirit, 2 Cor. 3. 6. the Mmijlration of the Spirit, ibid. v. 8. For from thefe Places it is evident, that the Spirit of Chrift do!s infe- parably accompany the Law of Chrift, and that in a fuitable Manner, fb as nothing is commanded in the Gofpel-Law, but what the Grace adminifter'd thereby is fufficient to perform. For the Gofpel, as far forth as it is a Law, fo far forth is it the Law of the Spirit. See Rom. 8.2 — 4. Hebr. 8. 10. and 1 Joh. $. 3. Indeed fuch as contend that it is impoflible to fulfil the Law of Chrift, muft contend with St Paul, who Gal. 6. 2. writes exprefly thus : Fulfil ye the Law of Chrift. Nay they muft contend with Chrift himfelf, who Matt.y.ip. fays thus: fVhofoever Jhall break (N. B.) one of thefe leafl Of the Gofpel-Law. 207 leafl Commandments, and fhall teach Men fo, he fhall Part IT. be a If a the Leaft in the Kingdom of Heaven; but whofo Chap. p. \Jhall do and teach the?n, the fame Jhall be cati'd Great in the Kingdom of Heaven. And Joh. if. 14, Te are m) Friends , if ye do (N. B.) Whatsoever I command you. Laftly, Luk. 1 -). 10. When ye fhall (N. B.) have "Done All which is commanded you, Jay, We are unprofitable Servants : We have done that which was our Duty to do. In which Words cur Saviour plainly teaches, that we are able to do what we are commanded, and what it is eur 2)uty to do : othervvife he would have fuppos'd an impoflible Thing, and have requir'd us to tell a Ly, by faying , IVe have done what was our "Duty to do. But God forbid, that fuch Blafphemy (hould come into any ones Thoughts. In fhort, fo far is the Law of Chrilt from being impoffible to be kept, that it is ftyl'd by Chrifl; hirofelf an ea/y Toke, and a light Burden, Matt. 11. 30. and accordingly his belov'd Difciple affirms, that his Commandments are not grievous, 1 Joh. 5" . 3 . To thefe Teftimonies of Scripture might be added The faiT , e mav the Teftimonies of the Primitive Fathers, and other Do» be further prov'd dtors of the Catholick Church, both before and after ^F^ftd Telagius. But this would fwell this Treatife to too others, large a Bulk, and therefore it will be fufficient here to direct the Reader, where he may find fuch Teftimonies gather'd together, viz. in Bp Bulls Appendix ad Exa- men Cenfur according to the Gofpel-Law, and not according and not by the to the Original Law ofmofUperfecJ Obedience, which original Law. commenced with the Creation of Adam. And this has been fufficientjy prov'd by what has been already faid in the firftPart, Chap. 2. §.n. However to (hew more clearly the Abfurdity of the contrary Opinion, I (hall adjoin the following Argument in a Syllogiftical Form : Whofoever is judg'd according to the Law of moft perfcel Obedience, fuch as commenced (or began) with the Creation of Adam, he is not juftify'd by God in this Life: But the Faithful are juftify'd by God in this Life: Therefore the Faithful are not judg'd according to the Law of moft perfect Obedience, which commene'd with the Creation of Adam. The Truth of the minor Propofition is allow'd by both Parties, viz. the Orthodox and Sohfidians &c. The major Of the Gofpel-Law: 209 major Propofition is aliened in exprefs Terns in Scri- Part II. pture, viz. Pfal.143. 2. Tn thy Sight Jhall no Man living Chap. 9. be jujltfyd. Where the Tfilmijt exprelly fays, Living, becaufe he that is dead, is jujhfyd {ox freed) from Sin, Rom. 6. 7. So Job 25. 4, &c. How can Man be jufliffd with God, fee. And Job 0. 2, 3. How Jhould Man be juft with God} If he will contend with htm y he cannot anfwer him one of a thoufand. Where by thefe Words, If he will contend with him, is not obfeurely intimated, that God will not Jo contend, nor enter into Judgment (as Pfal. 143.2.) with his Servants, according to the ftridt Law of that perfect Holinefs wherewith Adam was endu'd before his Fall. IX But this will appear further, by Chewing that the Go- The &nw fur- fpel-law is that whereby we Chriftians are to be judg'd ther P rov ' d - at the laff, Day. And this may be infer'd from Jam. 2. 12. So [peak ye, and fo do, as they that Jhall be judgd by the Law of Liberty. The Law of Liberty here men- tion'd is a Title which do's by no means fuit to the original Law of moll: perfcel Righteoufnefs, but do's very well fuit to the Law of the Gofpel on three Ac- counts. Firft, becaufe it frees us from the flavilh Yoke of th& AIofaick^Riits and Ceremonies: fecondly, becaufe by it alone we are freed from the Guilt and Punish- ment of Sin : laltly and chiefly, becaufe it frees us from the domineering Power and Tyranny of Sin. This Freedom is wrought in us by the Spirit of Chrift, which infeparably accompanies the Law of Chrift. Whence by the way it appears, that this Law of Liberty is noc fo call'd, as if it gave any Countenance to the wild Opinions ol : Libertins. It is not to be doubted, but this Law of Liberty is the fame which Si James cails the Royal Law, i. e. the Law of Chrift our King, v. 8. of the fame Chapter. And what Law this is, the Words immediately following in the fame verfe plainly enough fliew : Thou fnalt love th, Neighbour as thy f elf Whence it appears that St James hy ihe faid Royal Law means the Decalogue or Mural Law ; which appears (till more evidently from v. 11. of the fame Chapter, where Saint James cxprtfly mentions two of the ten Command- D d ments. 21 o Of the Gofpel-Law. Part II. ments. In a word, the Royal Law and Law of Liberty, Chap. p. of which St James fpeaks, and by which he affirms we are to be jbdg'd, is no other than the Moral Law, as explained and perfected by Chrift, and as Chnll deli- ver'd it on the Mountain to his Difciples for his own Law; adding thereto a Sanction, whereby is promis'd the fureit Immortality to fuch as obey the.faid Law, and is threaten'd unavoidable Deftrudtion to fuch as do not obey it ; as Matt. 7. 24, &c. IVbofo hears thefe Say- ings of mine, and do's them, I will liken him to a wife Man, (yc. . x- , d that Now from Matt. 7. 2.6, 27. Every one that hears thefe chrift has annext Sayings of mine, and doth them not,Jhall be liken d to Threats to his a fool/fa Man, which built his Houfe on the Sand: and the Ham defc ended, — and beat on that Houfe, and it fell, and great was the fall of it : From thtfe two Ver- fes it is evident, that Chrift annex'd Threats as well as Tromifes to his Law. And the like appears from Matt. f. 20. Except your Rigbteoufnefs Jhall exceed the Righ- teoufnefs of the Scribes andTharijees,ye Jloall in no cafe enter into the Kingdom of Heaven. So ibid. v. 21, 26, 29, 50. and fo Joh. 3. j. Except a Man be born of Wa- ter, and of the Spirit, he cannot enter into the Kingdom of Heaven. And Joh. 6. 73. Except ye eat the Fiejh of the Son of Man, and drink his Blood, ye have no Life in you. From all which Places it appears, that it is a moft falfe Opinion, that the Gofpel confifts ofmeerly pure Tromifes, and fo we are oblig'd only out of Grati- tude to obey the Moral Law, not under the Peril of our Souls or of eternal Damnation. The SW of Thefe things being prov'd, it follows that the Moral the Gofpei-Law Law was propos'd by Chrilt to his Difciples as the Tlil " J4i ' R* le ofourjuftification \ or which is the fame, that a fincere Obedience of the ( Moral Law, as expounded and fomewhat enlarg'd by Chrift, i. e. in one word, of the) Gofpel-law is a Condition necejfarily requir d in the Gofpel to ouxjuftification. The Reafbn of the Con- fequence is, becaule, as far forth as any thing is re- quir'd at the Terit of the Soul, and as nece [far y to Salva- tion, fo far the fame is alfo necejfanly requir d to Jufti- fication, Of the Gofpel-Law. 211 fication, as has been afore largely fhewn. And hence Part IT. evidently appears the Neceffity of good Works unto Ju- Chap. p. ftification according to this Syllogifni : Whofbevcr by Doing rigbteoufly fulfils the Law of Chrift, according to which he isjudg'd by God, he is pronounced Juft before God for his 'Doing rigbteoufly, or his good Works: But the Faithful by Doing right eoujly fulfil the Law of Chrift, according to which they are judg'd by God : Therefore the Faithful are pronounced Juft before God for their 'Doing rigbteoufly or their good Works. It may be objected, that a Man may be ju/liffd, who An ™li im has been depriv'd -of the Opportunity of Fulfilling /foanfwer'd. Law of Chrift, being fnatch'd away by Death. But this is no other Obje&ion than is made agamft the Necef- fity of Repentance to Juftification; and fo the fame Anfwer given thereto afore will ferve alfo here. See Chap. 8. §.24. ... xnr It may alfo be objected, that the Law of Chrifl is Another 'obje- exprefly call'd Rom. 3. 2-7. the Law of Faith, and op- uij i ra n. a ceirary to retain, JL only been laid, but prov d by the itrongelt Argu* T^R 1 * s ""*'"' mems > tnat Judication is not an inftantaneous, but con- tinued A£t, fo that Good Works are neceflary, not only to attain Juftification, but alfo to retain it. For which Cauie is ever to be well remember'd that Exhortation, Phil. 2. 12, Work out your own Salvation with Fear and Trembling'. Namely left any one fhould fall from the Grace, wherein he at prefent ftands, according to that other like Exhortation of the fame Apoftle, i Cor. 10.12. Let him that thmh he ftands, take heed left he fall ; as alfo that other. Ephef 6. 13. Wherefore take unto you the whole Armour of God, that ye may be able to witb- Jland in the evil T>ay, and having done all tojland. , ., 1L • « From which and very many other places of Scripture, A Man oiieejujti- i - , . ., J J - i j r» r ■ l /y'd may never- altho it is evident to any unprejudiced Ferlon, that a theiefs : fi.u from M an once juftify'd may afterwards fall from the Grace fL//r t y eaY p mit of it felf, except it abide in the kmfilf, John ty. J { j'j tt 4, &c yine ; no more can ye, except ye abide, in me. — He that abides in me, and I in him, the fame brings forth much Fruit. — If a Man abide not in me, he is caB forth, &c. For the right Underttandmg of which Words of our Saviour it is to be obferv'd, that no one can abide in ChriB, but who is afore in Christ. Now what it is to be in Chrift, St Paul teaches 2 Cor. y. 17. If any one be in Chriji, he is a new Creature, i. e. per- forms the whole Condition of the Gofpel-Covenant for the State he is in ; and fo according to the Gofpel-Co- venant is juBify'd by God, i.e. receives the Grace of the firft Juftification. When therefore Chrift exhorts his Apoftles to abide in him, he clearly fuppofes thefe two things, viz. the Apofties to be already in him, and fo to have obtain d the Grace or Favour of the firji Ju- Jlification; and nevertheless that they might not abide m him, and fo fall again from the Grace of Juftification, which they had already obtain'd ; and fb be cafi forth of the Kingdom of Heaven, and eternally perifh. For fuch is plainly the meaning of that Metaphorical way of Speaking v. 6. If a Man abide not in me, he is caB forth as a Branch, and is wither'di and Men gather them, and cajl them into the Fire, and they are burnt. The fame prov'd J ^^ ac *d but one Text more, viz. 1 Cor. p. 27. thirdly from st I keep under my Body, and bring it into Subjection, left *7, &R Cor " 9 -' th at h an ) wans, when I have preach' d to others, I my felf fhould be a CaB-away. They are the Words of St.Paul fpeaking of himfelf who that he was then al- ready endued with juftifying Faith, and Kojuftifyd, No one furely can in Reafbn deny. But it appears from this Of falling from Grace. 21 f this Text, that St Paul was wholly ignorant, that he Part II. could not become a Cafl-away i becaufe he was already Chap. 10. endued with -jujlifying Faith \ nay rather it is clear, that he took it for certain , that he might nevertheless even Then become a Cafi-away. To the fame purpofe belongs what he fays Phil. 3. it, 12. If by any means I might attain unto the RejurreStion of the 'Dead, ( i. e. the joyful Refurre&ion of the Juft :) Not as thd I had already attain d, either were already perfecJ \ but /fol- low after, if that I may apprehend that, for which alfo I am apprehended ofCbriJIJefus. Several other Proofs might be brought from Scripture, but thefe are fufficient to fatisfy an impartial Pcrfon, and never fo many will not fatisfy one that is partial or bigotted to the other Doctrin, tho' never fo falfe. To the Teftimonies of Scripture might here be added T he fame con- the Teltimonies of the moft Primitive and odier An- fir . m ' d b y the Te ~ cient Writers of the Chriftian Church ; as alfo the Te- J^atm-uerl £ ftimonies of the hrft Reformed Churches of Augsburg, Pntefianu. Saxony, and Bohemia, in their feveral Confeffions or Articles of Religion. But to avoid fwelling this Trea- tife to too large a Bulk, for the ufe of them it is prin- cipally defign'd for, I (hall content my fclf, and 'twill be fufficient, to dired the Reader where he may find thefe faid Teftimonies laid together, viz. in Bp Bull's Apologia pro Harmonifla, p. 47, &c I haften here to fhew the Reader the Judgment of The rime affer- our own Church to be on my Side, or for the Doclrin «d bywc*«fc. I here defend. And no wonder, fince the fame has been already prov'd from Scripture, which our Church has all along chiefly guided her felf by ; and it has been alfo obferv'd that the fame is confirm'd by the Ancient IVnters of the Chriftian Church, whom our Church has all along juftly look'd upon as the heft In- terpreters of Scripture. The Judgment of our Church then in this Point is clearly enough (hewn m theyZv- teenth Article of Religion, which runs thus: "Not "every deadly Sin willingly committed after Bapufm, " is Sin againft the Holy Ghoft, and Unpardonable. " Wherefore the Grant of Repentance is not to be de- "nied a i s Of falling from Grace. Part II. u nied to fuch as fall into Sin after Baptifm. After we Chap. 10. "have receive/ the Holy GhoB , we may depart from " Grace given-, and fall into Sin, and by the' Grace of " God we may arife again, and amend our Lives, &c" Here it is to be obferv'd, that (as the fifteenth Article treats of daily Sins or rather Infirmities, which are com- mon to All even regenerate, and wherein we all offend, but without falling from Grace : fo) this fixteenth Ar- ticle treats of deadly Sin , whereby we depart from Grace given, after that we have receivd Baptijm and the Holy Ghofl, until we are reftor'd by Repentance. Now that our Church then thoughr, that this Departure from Grace might be final, may reafonably be mfer'd from the Church's fpeaking here of the Reitoring of fuch as fall into deadly Sins, as a matter of Contingency, which might come to pafs, or might not. For fays the Church : We May depart from Grace given, and we May arife again., and amend our Lives : For who can reafonably fuppofe, that the Fathers of our Church would have fpoken in fuch a Manner, if they them- felves had believ'd, or would have others believe, that the Rejhrmg by Repentance of All fuch, who have been once truly Faithful, and have afterwards fain from Grace into deadly Sins, is certain and infallible} What reafonable Conftruchon of the Words will bear this Senfe : We May arife again, and amend our Lives, i. e. we (hall Certainly arife again, and amend our Lives? Th rJm" vM That the Meaning of the fixteenth Article is truly from the Book of fuch as I have (hewn, may be further confiim'd by the Homiiie, firft (et g 00 ]. £ Homilies, which was publifh'd at. the fame time with the Book of Articles, and confirm'd by the Au- thority of the fame Convocation. Now the Scope and Defign of the Homily of 'Declining or Falling frvm God is to (hew, that a Man after having receiv'd Grace may fall from it, and perifh ; and therefore All ought to be very cautious of the Danger of inch an horrible De- fection. Toward the latter end of the firft Part of the fa id Homily, the Homilift exprefly fpeaks ot them that ^ truly believe the Go/pel, are transform d to the Image of God, are made Tar takers of the heavenly Dgbt and of 2I 7 Of falling from Grace. of the Holy Spirit, and be fajhiorid to him in all Good- Part II. nefs requifite to the Children of God. Of thefe very Chap.io. fame Pcrfons he as exprefly teaches, that if they after do neglecl the fame (viz. Benefits J if they be unthankz ful to God, if they order not their Lives according to his Example andZ>oclrin, — he will take away from them his Kingdom. Now the Homilift thro' the whole Dif- courfe is fo very preding on his Hearers in all refpe&s, that they would take all Care not to fall from Grace re- ceived, and fo eternally perijlo, that it is mort ridiculous to fay, that he made here only a Supposition of an im- pofjible Thing* In the end of the firlt Part of the faid Homily, the Words moft plainly denote, not only that it may come topafs, but alio that it not feldom do's come to pafs, that fuch as are truly Regenerated, and endu'd with juftifying Faiih, by Unthankfulnefs and a long neglect of God's Grace, do at length fail utterly of the Kingdom of Heaven. For the Compiler of the Homily do's there accurately deicnbe the feveral Steps, as it were, of the Method which God ufually obferves to- ward fuch Apoltatts, or thofe that fall away from Grace receiv'd. For he teaches, that God h fo merciful., that be do's not flew upon them his great (fratb fuddenly, or for ever at firlt lorfake them, that fo forfake him ; but firfl tries all proper Remedies, before he cuts off fuch rotten Members from ChrhT s Body : viz. fVhen they begin tojhrink from his Word, — firfl he do's fend his Mejfengers to admomJJj them of their 72uty. — And if this will not ferve, but fiill they remain dijobedient to his fVord and (-Fill, not knowing nor loving him, fee. then he threatens them by terrible Comminations, fwear- ing in great Anger, (i.e. Peremptorily decreeing) that whofoever do's thefe JVorks , Jhall never enter into his Reft, which is the Kingdom of' Heaven. In (hort : If it were impoffibk for a Man afcer having receiv'd Grace to fall from it fo as eternally to peri fh \ the ganger of fo Falling would be none at all, or very little, and not deferving of fo great Importunity to be ufed by Mi- nifters to their People, to endeavour by all Means to avoid it. F, e In 2 1 8 Of falling from Grace. Part IT. In the fecond Part of the fame Homily the Compiler Chap.io. thereof infers the fame Dodtrin from the Parable of the Vineyard in Ifaiah ; and that fo exprefly and clearly, as that it is a wonder, Any one fhould not thereby ea- (ily perceive the Doclrin of our Church in this Point, unlefs he purpofely and obftinately (huts his Eyes. For in the firft place the Compiler of the Homily fpeaks moll plainly of the falling from Grace by the truly Faithful, viz. fuch as afore were of the Kingdom of Goaf, were afore govern d by his Holy Spirit , had afore fuch Grace and Benefits as the) might ever have enjoy' d thro Chrift , had afore heavenly Light and Life in ChriH , whilB they abode in him : then he fpeaks of their total or final Falling away, viz. that they Jhall be depnvd of the heavenly Light and Life which they had in ChriB, and {ojhallbe Such as they were Once, viz. before their Converfion, or rather in a worfe Condition', laftly, that they fhall become as Men without God in this World, and fiall be given into the Power of the *Devil. Thus clearly do's the Homilift here fpeak of iht final Falling away even of fuch as were once truly Faithful. And fo far is he from fpeaking of it, out of a vain Suppd- fition of a thing impojjible, or which never did or will fall out ; that on the contrary he defcribes it as the or- dinary Method, which God ufes toward fuch as forfake him. Laftly, the Homilift thus fpeaks to his Hearers prefently after the forecited Paflages : " Let us beware " therefore, (good Chriftian People) left that we calling li away God's Word, ( by the which we obtain and re- " tain true Faith in God ) be not at length call off fo "far, that we become as the Children of Unbelief," i.e. be dealt with and call into the fame place as Such, viz. Hell. But how (illy and ridiculous is fuch Exhorta- tion and Warning, if the Salvation of all thole, that have been once truly Faithful, is certain. The fame con- The foremention'd Homily concerning Falling from firm'd by the fe-(j ot j j s p ne Q f t fe twe ] ve f et forth in the Reign of King mules™ ° ° Edward VI. To Ihew therefore that the Church has conftantly taught the Doclrin I alien, I (hall produce a remarkable Place out of the Homily concerning the Refur- Of falling from Grace. 2 1 9 Refurreclion, and which is one of the twenty three fet Part IT. forth in the Reign of Queen Elizabeth ', and confirm'd Chap. 10. by her Authority in a Convocation of our Clergy. The Compiler of the faid Homily, having largely dif- cours'd of the Benefits anfing to us from Chrift's Re- furrection, thus befpeaks the People: " Thefe things, "I fay, well confider'd, let us now in the reft of our "Life declare our Faith, that we have in this moft "fruitful Article, by framing our felves thereunto, in " rifing daily from Sin to Righteoufnefs and Holinefs "of Life. For what fhall it avail us, fays St Teter, " to be efcap'd — from the Filthinefs of the World, thro' "the Knowledge of Chrift, if we be entangled again " therewith, and be overcome again ? Certainly it had " been better, fays he, never to have known the Way "of Righteoufnefs, then after it is known and receiv'd " to turn back again from the holy Command of God " given unto us. — What a Shame were it for us, being " thus fo clearly and freely wath'd from our Sin, to " return to the Filthinefs thereof again ? What a Fol- " ly were it, thus endu'd with Righteoufnefs, to lofe "it again? What Madnefs were it to lofe the Inheri- " tance that we be now fet in, for the vile and tranfi- " tory Pleafure of Sin ? And what an Unkindnefs "fhould it be, where our Saviour Chrift of his Mercy " is come to us to dwell with us as our Gueft, to drive "him from us, and to banilh him violently out of our "Souls; and inftead of him in whom is all Grace and " Virtue, to receive the ungracious Spirit of the Devil, "the Founder of all Naughuneis and Mifchief? How "can we find in our Hearts to (hew fuch extream " Unkindnefs to Chrift, who — has now enter'd with- " in us? Yea, how dare we be fo bold to renounce the " Prefence of the Father, Son, and Holy Ghoft, — and "fear not, I fay, the Danger and Peril of lo traiterous " a Defiance and Departure ? Good Chriftian Brethren "and Sifters, advife your felves, confider the Dignity "ye be now fet in, let no Folly lofe the Thing that " Grace has fo precioufly offer'd and purchas'd, let not " Wilfulnefs and Bhndnefs put out fo great Light, that Ee; "js 220 Of falling from Grace. Part II. " is now fhew'd unto you, &c." What can be more Chap.io. clear to our Purpofe? The Homiiift all along here fpeaks of the Falling away of the truly Faithful, and that of their total and final Falling. That he judg'd fuch Falling, not only might come to pafs, but alfo did aclually come to pafs, and that not Jeldom^ clearly ap- pears from the great Earneltnefs he ufes in Cautioning All the Faithful to be moll careful in all refpecls, that they never fall into fuch a moll deplorable State. To this end he expounds 2 Pet. z. 20 — 22. as the Ancients did, of fuch a total and final Falling away of thole that were afore truly Faithful. In which place oiStPeter is mamfellly defcribed fuch a Falling away, as what was not only pojfible, but had actually came to pafs in fome, in whom was confirm'd the Truth of the old Pro- verb, The jOog is turrid to his own Vomit again, fee. The «»/j Several other Teftimonies might be brought out of the Book of Homilies, and the Writings of our Divines who liv'd in the firft Times of our Reformation, when our Articles and Homilies were firft fet forth, and who had then fome of the chief Stations in our Church, But the Proofs already brought are fufficient to convince any unprejudiced Perfon, who is not refoiv'd not to be convinced. 1 C H A P. XI. Of Sin againft the Gofpel-Law, what is properly "E OR ine better Underftanding of the Gofpel-Co ve- to, againfi the x nant, and particularly the Duty ofredeem'd Man, quifue to^b™"" rer nains to fpeak of Sin, or What is a Sin properly fb known. call'd in refpecl of the Gofpel-Covenant or Law. "• And here in the firft place it is to be concluded for lounaZTdMeDe-* Certainty, that no Natural, and ^{Unavoidable Defect fes, a sin againft is a Sin againft the Gofpel-Law. The Reafon whereof the Gofpei-Law. is manifeltj viz tecaufe fuch Conditions and Circum- ftances of perfect Obedience, as are impo/Jible for the Weaknefs of Human Nature tho' aflifted by Grace to perform, Si Of Sin againfi the Gofptl-Laro. 221 perform, are not requir'd or commanded by the Gofpel- Part II. Law, or any Precept of the Gofpel. And no wonder, Chap. 11. forafmuch as the Law of the Gofpel is a Law of Grace; and it is tnoft direclly repugnant at leaft to the Divine Grace, to give Man a Law which is impoflible for him to perform. Since therefore fuch natural and unavoid- able Defects or Failings are not under any Gofpel Pre- cept or Prohibition, it follows that they are not Sins againfi the Go f pel-law \ forafmuch as Sin is the Tranf- greffion of the Law, which it refpects, as 1 Joh. 3.4. Agreeable whereto is that Saying of St Taut, Rom. 4.1 y. Where there is no Law, there is no TranfgreJJion, Secondly, altho* all thofe Degrees of Virtue, which Pw " L .... J* O t » Every avoidable are pojjwle ror us to attain to thro Grace, are under Defea is not a sm Precept or requir'd of us by the Gofpel, yet they a re ™^ F ro P £rl y fo not All under Precept ftrictly and prccifely obliging us under the Penalty of eternal 'Damnation' Hence every Failure, even avoidable thro' Grace, is not a Sin more properly fo call'd, i.e. which forfeits our Righteoufnefs and God's Friendfhip to us, and brings upon us eternal Death. That in the Gofpel-Iaw all thofe Degrees of Virtue, AI1 *^ b!e Dc _ which it Ys, pojfibk for us thro' Grace to attain to, aregrees of virtue under Precept or requir'd of us, appears from thofe ^ e f m *f£ £ r £ Places where an univerfal Perfection of Righteoufnefs fpei. Co far as poflible is prefcrib'd to us, as Matt, f, 48. Be ye perfeff, even as your Father which is in Heaven, is perfecl\ and elfe where to the like purpofe. It is alfo to be obferv'd, that that Precept 2 Pet. 3. 18. Grow in Grace, &c. has no Bounds or Limits fet to it, fliort of the greatefl Perfection we can arrive to thro' the Grace of Chnft, i. e. that we are oblig'd always to grow in Grace and Virtue, until we come to the Mcafure of the Stature of the Fulnefs ofChrifl. according toEphef 4. 13. that is, until we come to the greateit Perfection attainable by us thro* the Grace of ChriQ. Whence by the way it is clear, that the Gofpel-law ieaves no Room for Works of Supererogation, or over and above God's Commandments. But 222 Of Sin. agtinft the Gofpel-Law. Part II. But then it is to be obferv'd alfo, that fuch a Per- Chap.i i. fe&ion of Virtue is byrlo means requir'd or commanded v, ftri&ly under theTain of eternal Damnation, as is (hewn But»#»jBan- by fuch places of the new Teflament, where thePunifh- der iheftrift/V J ,X . . . ' c maty of etarnai merit or not Inheriting the Kingdom of Heaven or or Damnation. eternal Death is denounced properly againft/owf cer- tain Sins. There are chiefly two remarkable Places to this purpofe, i Cor. 6. 9,10. and Gal. 5:. 19 — 23. In which latter place when the Apoftle fays of thofe, who abftain from fuch Sins as are there mention'd by him, and pra&ife the contrary Virtues, that again/I fuch there is no Law, he plainly enough aliens, that there is no Law which denounces eternal. Death to fuch Perfons. With thefe are to be compar'd thofe Places, where fome things are fpoken of, to which All, even the Righteous are obnoxious, and that even while the Keeping of the Law is (till attributed, and eternal Life promifed to them, as Jam. /. 2. and elfewhere. From fuch Places of Scripture compar'd together it follows, that there are fome Sins, which (as we faid) do not forfeit ourRigh- teoufnefs and Friendfhip with God, and much lefs bring upon us eternal Damnation. An oy e ahn ^° tn * s " * s °bje#ed by fome, that the Gofpel, as it aniwer'd. contains a Repetition and Renewal of the Original Law of moft per fecit Obedience, fo denounces eternal Death to every even the leaft Sin, a'nd to every even the kajl Fai- lure; but as it is properly a Law of Grace, fo it pardons fome Sins to the Penitent : Wherefore altho' fome Sins are not mortal, yet this do's not arife from this, that the Law of Chrift do's not threaten Death to the faid Sins; but the Caufe is, that the fame Law under another Con- dition do's grant Forgivenefs of the faid Sins to the Pe- nitent. But this is in vain objected. For i ft , Such can produce no place out of the Gofpel, to confirm this their Affertion, viz. that the Go) pel denounces eternal Death even to the leaB Failing. For thofe Words of St James, Chap. 2. v. io, 11. which they think favour their Opinion, is altogether foreign to the purpofe. For altho' the original Greek Word, which we render v. 10. offend^ may be fpoken of any lighter or lifler Failing ; Of Sin againfi the Gofpel-Larv. 243 Failing; yet it ismanifeft enough from the Context, that Part IL St James fpeaks only of greater Sins, or fucli whereby Chap.ir. any one do's knowingly and deliberately break the Law. For i ft , He mentions only more heinous Sins, as Murder and Adultery, v. 11. And then 2% the Reafon whereby he confirms what he had faid v. 10. requires fuch an Expofition, viz. For he that J aid, Do not com- mit Adultery, /aid alfo, Do not kill, the Admonition of St Bernard de Tracept. &> 2)ifpenf. cap. 14. ought always to be remember'd: Ve- nial Sins are accounted not Criminal, unlefs thro 1 Con- tempt they become cuftomary and habitual. And after- wards : The Haughtmejs of him that contemns, ( viz. the Precept or Law,) and the Obftinacy of the Impeni- tent, even in the leajl Sins caufe the Fault not to be the kaft; and turns the f mall Blemijh of a Jingle Tranfgref- Jion into the Crime of grievous Rebellion. Wherefore we are to detelt that Do&rin of fome TapiHs, who ftick not to affirm, that a Man may, even out ofmeer Contempt, commit Venial Sins without the Guilt of a grievous Offence. On the contrary i^ is rather to be concluded, that every Sin is mortal to him that do's not Jincerely uje his Endeavour to avoid all Sin. ThecSpei-Law Thirdly, altho' the Gofpel-law for every Failure denounres the moft even avoidable thro' Grace, do's not denounce Exclu- mencTto^r^nfion from the Kingdom of Heaven, and much lefs Hell that is iVi«»}?/?*nt Torments : yet it do's clearly and expreily denounce with the uve „/ bmh lhe forefaid Exclufion and alfo the forefaid Tor- ments for all Sins, which are repugnant to the End of the 0/Sin againfl the Gofpel-Law. 22^ the [aid Law, viz. Charity or the Love of God above Part IF. ali Things, and fo are repugnant to the Friendfhip of Chap. n. God. This may be chiefly prov'd from the two molt remarkable Places not long afbremention'd, viz. 1 Cor. 6. 9, 10. and Gal. f. 19 — 21. In which latter Place, whereas after particularly naming fome mortal Sins, St 'Paul adds, Andjiich like', it is evident that to the Ca- talogue of mortal Sms, which he had reckoned up by name, he would have refer'd even all other Sins which are like them, .i. e. which proceed from a like Wicked- nefs or rather Maliciouinefs of the Will. By means of the forefaid Diitincfion of Sin into Mor- he *• f , tal and Not-mortal ax Venial, may molt eafily and clear- Diftinftion be- ly, and fo belt be expounded feveral places of Scripture, ^^"j^ 1 ^^ otherwife difficult enough to be underftood. Of this ibrt is 1 Joh. 5. 8. He that commits Sir/, is of the Devil; and v. 9. Whofoever is born of God, do's not commit Sin \ for his Seed remains in him, and he cannot Sin, because he is born of God. So 2 Pet. 1. 10. If ye do thefe Things ', ye Jhall never fall, which may be underftood of. never Sinning, and is fo in the Vulgar Latin Verfion. So like- wife 'David, Pfal. 1 19. 1 1. Thy Word have I hid in my heart, that I fhould not fin againfl thee: and Pfal. 3-7.3 r. The Law of God is in his heart ; none of his Steps fhall flide. Now in all thefe Places is to be underftood mor- tal Sm. He that commits mortal Sin, is of the Devil, as Sc John fpeaks, till he has recover'd himfelf out of his Power by a fincere Repentance. For whofoever is born of God, do's not commit mortal Sin ; for his Seed remains in him, and he cannot fin mortally, becaufc he is born of Gcd, 1. e. he that is born of God, is infiam'd with the Love of God above all Things ; and therefore as long as the Seed of his Love remains in him, he cant commit a Sin, which is inconfiftent with the f aid Love, or a mortal Sin. So, as long as any one duly lives in the Exercife of thofe Virtues, of which St Teter fpeaks in the forecited place, he fhall never fall, i. e. never commit any mortal Sin. Likewife, in whofeHeart the Law of God is, his Steps fhall none of them flide into mortal Sin. F f Sio 2 2 6 Of Sin againfl the GofpeI~Lan>. Part II. In fhort : Sin in general is taken in a threefold Senfe. Chap.ir. i ft , In a Senfe altogether improper, viz. as it is taken xi. by fbme to denote any tho' altogether unavoidable De- sin taken in a fe£ f rom tne original Law of abfolute Riehteoufneis threefold. Senfe. ,. ,Q , v r ; m or Obedience, which is therefore under no Precept or Prohibition of the Gofpel. 2^, Sin is taken in a &/> />ro/> *• 23o Of Sin agaivfl the Gofpel-Lan>. Part II. Satan, v. y. i. e. to be Excommunicated in the higheft Chap.u. Manner; fo upon his Repentance St Paul order'd his Excommunication to be taken off again, and him to be receiv'd into the Church, as 2'Cor. 2 6, 7, 8» To the fame purpofe belongs 1 Joh, 2. 1, 2. My little Children, thefe things write I unto you, that .ye Jin not. And if any Man fin, wherewith they were fancliffd, Of Sin agawft the Gofpel-Lam. 231 fancliffd, an unholy Thing, and to have done defpite Part II. unto the Spirit of Grace. But i'y, Even as 10 thefe de- Chap.11. tef table Apoftates, it is certain that if they had repented, they would have obtain d the Forgivenefs of fuch their abominable Sins. On which account the Apoftle fays Hebr. 6. 4, 6. that it is impoffbk to renew inch Apo- (tates unto Repentance ; thereby plainly intimating, that if they could have renew 'd their Repentance, the^ might a/Jo have been forgiven. In ihort, thefe Apoftates are like fuch as are guilty of what is call'd the Sin againjl the Holy Ghc/t, of which we are aifur'd by our Saviour himfclf, Matt. 12. 31, 32. that itfiall never be forgiven* them, neither in this /Vet Id nor in the World to come. The Reafon whereof is plain, viz. becaufe fuch by their laid Sin cut themfelves off from the Means of Repen- tance, without which there is no Forgivenefs. For the , Sin againft the Holy Ghoft confilts in a wilful obifci- nate Refinance of that Convi&ion of the Truth of the Gofpel, which the Holy Ghoft has gracioufly afforded to Mankind, by the Gifts and Graces wherewith he en- dued the Apoftles and other firit Teachers of the Go- fpel: inforauch that out of thtir obflmate Unbelief, they {tick not to fpeak againft the Gofpel, as a meer Impojlure; and fo not only blafpheme the Holy Ghoft, but alio caft from themfelves all the Means of Repen- tance, and confequently of Forgivenefs. Now as thofe our Saviour fpeaks of in Matt. 12. were guilty of the Sin againit the Holy Ghoft, by obftinately refufing to embrace at all the Gofpel ; fo the Apoflates fpoken of Hebr. 6. 4. and 10. 26. were fuch as were like wife guil- ty of the Sin againit the Holy Ghoft, and that in fome refpe£t in an higher Degree, forafinuch as they had once embraced the Gofpel, and yet afterwards thro' the great and wilful Wickednefs of their Hearts renounced the Belief thereof again, and reprefented the Gofpel as an Impofture, by which they blafphemd the Holy Ghoji, and caft from themfelves all Means of Repentance, and fo of Forgivenefs. But the Cafe was quite different as to fuch Chriftians, who in the time of heavy Perfecution, only out of Fear, went fo far as outwardly to profefs they renounced 2 3i Of Sin againfl the Gofpel-Law. Part IT. renounced Chriftianity, whereas inwardly they continued Chap, i r. all the while convinced of the Truth of the Gofpel, and inwardly embraced it, and accordingly as foon as the Fear of Perfecution was over, openly profefled again Chriftianity. For upon their due Repentance for their having outwardly comply'd- fo far with the Heathen, they were receivd into the Church again, and fuch their Sin forgiven them. Upon the whole therefore the fore- cited Texts urg'd by the Novatians, as alio Mauri. 12. 31, 32. truly prove only that without Repentance there zs no Forgivenefs, which is what we likewife aOcrt. The laid Texts prove nothing to the contrary of that other Proportion which we aflert, viz. that there is no Sin, but what on true Repentance is forgiven. I (hall clofe this Point with this raoft needful Caution, viz. that every one ought to be moll careful, that he do's not abufs the great Mercy of Grod in thus granting Forgive- nefs to- all Sins on true Repentance, by making it an Encouragement to himfelf to commit any Sin, much lefs to continue in it. For tho' God has promis'd Forgive- nefs of all Sins to the truly Penitent, yet he has no where promis'd Grace or Time for duly Repenting to Sinners, efpecially fuch wilful and prefumptuous Sin- ners. Nay, God is wont to deny fuch his Grace to thofe that mo ft pre fume upon it. xvin. j t remains now only to fpeak of the third Propo- I* c'H'ntuficc tor . f-ur'.'i sins muftfition above §. 12. of this Chapter mention'd, viz. that be ««r«/* andjhg Repentance required by the Gofpel for Mortal Sins, mult be accurate and perfectly practical, tint, as mor- tal Sins by being fuch are heinous Sins, and fuch as are or ought to be more rare and extraordinary in the Courfe of a Chriltian Life ; fb the Repentance neceffa- rily requir'd to obtain the Forgivenefs of them, muffc be Jingular, or very accurate and extraordinary. See Pfal. $rii. Matth. 16. 75". Luk. 7. 38. and 2 Cor. 7. u. Secondly, Repentance necefiary to obtain the Forgive- nefs of mortal Sins, ought to be perfeSily pra&ical, i. e. . ought to extend in a real and atlual Cejfation from all fuch Sins. Thus Pro v. 28. 13. IVhoJo confejfes and (N. B. ) for fakes his Sins, fiall have fflercy. I ndeed a Si n would Of Sin againft the Gofpel-Larv. 233 would not be mortal, if To be one might continue in it Pan IT. without the Lofs of Salvation, Further, this Ccffation Chap.n. mult be, not only from the aclual Commiffion of, but alfo from slffetlion to all mortal Sin , (o as that the , very Habit of Sin mull; be quite caft off. It is heartily to be wifli'd, that this was duly confi- xix. der'd by fuch as rely on (what they call) ^eath-bed J^FZ^Zi Repentance, imagining that they can worthily or duly Repentance, repent of their mortal Sins, when they are brought to their Death-bed, and' to the very Door of Death, This falfe Imagination arifes from their falily fuppofing, that often crying out, Lord have mercy upon me, and fhed- ding fome Tears, and receiving the Sacrament, and per- haps alfo Abfolution, are fufhcient to Repentance for mortal Sin, and fo to the obtaining Forgivenefs of the fame. But the Cafe is quite otherwife. The holy Scri- ptures require, that the old Man be put off, and mor- tify* d, and that the F/eJJj with the JffecHwis thereof be crucify d. But this is a Work fcarcely or not at all to be perform'd within the fpace of a few 'Days or Hours, and by an infirm languifhing Perfon, that is not able to perform the Offices even of common Life. A due Re- pentance for mortal Sin is, I fay, a Work not to be perform'd by fuch an one, without a Miracle of Divine Grace, which is leaft of all to be expedled by fuch as have hv'd in contempt of the faid Grace, till they were brought to their Death-bed. Certain it is, that fuch as defer their Repentance to The 7 ^ ofR their Death-bed, cant then be duly a/fur'd of the Truth pemance can't u of their Repentance, nor confequendy of their Saha-^ d ^ d jf°l^ n . r r n '. r J ■ ' r 1 1 on a Dearb-Bed. tion ; and lo mult in reaion dy in an uncomfortable Manner. For the Truth of ones Repentance for any mortal Sin can be duly known, only by ones leaving off the Sin, and living m the Tra&ice of the contrary Vir- tue, and that for fome confider able time. Which Marks or Proofs of a true Repentance being inconfifient with a Death-bed, it is therefore utterly impoffible for the fick Perfon himfelf, or any other, but God alone, to know whether his Repentance on his Death-bed be true. It is therefore much to be wiih'd, that fuch as are about G g lick 234 0/ $ m agsinfi the GofpeLLaw. Part II. fick Perfons, efpecially Minifters when they vifit them, Chap. 1 1. would not be too forward to give greater Hopes of For- givenefs than they can agreeably to Scripture, to fiich as have been lll-hvers to the very time of their falling Sick. The ufual Forwardnefs to give fuch Hopes do's naturally tend to encourage the yfciPerfon to go on in his former ill Courfe of Life, if he recovers, and to defer his Repentance to his next Sicknefs. And if the fick Perfon dies, the giving fuch Hopes, tho' ill-ground- ed, tends to encourage others, that Hand by, or hear of what Hopes have been given to the dead Perfon, to defer, as he did, their Repentance likewife to their Death-bed. All that can warrantably be faid to fuch fick Perfons is this : That they have been very unhappy, in depriving themfelves of the Comfort of knowing the Truth of their Repentance, by deferring it to their Sick- nefs : that this as well as their other Sins muff, be truly and deeply Repented of: that if they do truly and deeply repent of their Sins, they may be afliir'd that God will, of his infinite Mercy thro'Chrift, forgive their Sins, tho' never fo great. But whether they do truly repent of their Sins, God alone knows or can know in the prefent Cafe they are, or if they ihould dy. But if it pleafe God to ht them recover, then the Truth of their Repentance might rightly be judg'd of, both by them- felves- and others, by their hinging or not bringing forth the outward Fruits of Repentance, or by the Good or Wicked Courfe of the remaining part of their Lives. Was no more than this wont to be faid to fuch as have defer'd their Repentance to the time of Sicknefs, it might be of Great ufe, thro' God's Bieffing, to bring Perfons off from a Pradtice fo dangerous to the eternal Welfare of their Souls, and which deprives them of the greateft Comfort in their Sicknefs and laft Hours, when they moil: ftand in need of Comfort, xxi. It may be of ufe to the young Divine to add here ^iS* oUn Inftance to ihew, How apt fick Perfons, that have z feemingiy eameft keen Ill-livers all along before, are to deceive themfelves "n d ccTn'thS or to be deceivd by the Devil, as to the Truth of their of skknejs. Repentance, when they are fick. A Parifhioner, who had Of Sm againft the Gofpel-Larv. 235- had led an ill Courfe of Life, falling very lick, I was Part II. defir'd to come to him. Being come I plainly put him Chap. 11. in mind of his former Wickednefs; whereupon his Wife began to be in a fort of a Rage, not (ticking to wifh, She had never fent for me. I took the occafion here- upon to tell her, that it was neither confident with the Duty of a Minifter to flatter Perfons, efpecially in fuch Cafes; nor was it for the Benefit of her Husband's Soul to be flatter 'd> I then ask'd the fick Man, Whe- ther it would not have been much more comfortable to him now in his Sicknefs, had he never led an ill Life, or had he but repented and left it off^ for feme confi- derable time afore ? He anfvver'd to this effect, That, had he ten thoufand Worlds, he would willingly give them all to be freed from that Terror of Mind he was at prefent under. I ask'd him, Whether it would not have been particularly a great Comfort to him, had he liv'd fo as to have been fit to receive the Sacrament of the Lord's Supper ■, and not to have negle&ed^ if not flighted it, fb as never yet to have receiv'd it in his whole Life, tho' then about forty ; and tho' he had en- joy'd the opportunity of receiving it any Month, for the feveral Years lince I had brought up a monthly Sa- crament in the Panfh? His Anfwer was to the fame effect as afore, only adding that his never receiving the Sacrament was now a great Trouble to him. Upon my asking him, Whether he was willing to receive it now in his Sicknefs? He prefently reply'd, With all his heart. Whereupon I told him, I was forry that his Cafe was fuch, as I could not judge it proper to give him the Sacrament, forafmuch as neither he nor I could judge of the Sincerity of his Repentance, as things flood ; and that the great Concern he was in, might proceed only from the Tear of 'Death and He ll-fire quickly feiz- ing him, and not from a true hatred of Sin and Love of God 1 and Sorrow for having fo long and heinoufly of- fended him. That as God only knew the Sincerity of his Repentance, fo if it was fincere, he might be afiurd y that God would accept it ; and would alfo accept his Will to receive the Sacrament for the Deed. So that if G g 2 he 23d Of Sin againfl the Gofpel-Law. Part II. he dy'd, my judging it not proper to give him yet the Chap.ii. Sacrament, would be no Difadvantage to his future State. But if it pleas'd God that he recover'd, and if he would come to the Sacrament at Churchy as foon as he was able, I would then gladly give it him; forafmuch as his fo Coming would be a Troof of his prefent Wil- hngnefs proceeding from a proper and good Principle or Motive, and fo a Proof of the Sincerity of his prefent Repentance. He anfwer'd to this effect, Thar, if God fhould be fo gracious to him as to let him recover, he would certainly come to the Sacrament, as foon as he was able ; or dfc he fhould be the wor/l of Creatures, and neither deferve nor expecl? any more Mercy from God. Thus highly did he judge of the Sincerity of his prefent feeming Repentance. But the firft Sacrament-day that he came to Church after his Recovery, Sermon being ended, inftead of coming up into the Chancel with fuch as ftay'd to re- ceive the Sacrament, He went out off the Church with the others Home. I was willing to put the mod cha- ritable Conltru&ion upon his fo doing, and therefore fuppos'd it was occafion'd by his not being yet fo well recover'd, as to be able to ftay at Church any longer than to the end of the Sermon. But the next Sacra- ment-day, tho' a Month after, he came to Church, and went away again without receiving the Sacrament. I was willing however to try, what he would do once more, before I would take any notice of the Matter to him. The third Sacrament-day being come, and he do- ing as he had done twice afore, I fent my Clark to him after Evening-fervice to ask him, If he did not remem- ber ; what folemn Refolutions and Tromifes he made , when Jick , that he would certainly come to the Sacra- ment, as foon as he was able, if it pleas'd God he reco- ver'd. The Clark brought me word that his Anfwer was, That he did not remember, that he made any fuch Rejohtions and Promifes; hut if he did, he was Light' headed wh&2 he did, and fo did not kriow what he f aid* I was not furpriz'd at this Anfwer, being much fuch an one as I expected ; not only in refpecl to this Mans parti- OfS'm againft the Gofpel-Larv. 237 particular Behaviour afore related, but alfo in refpedi to Part II. the general Notion or Judgment I had afore, upon ma- Chap. 11. ture Deliberation fram'd to my fclf, of what is call'd 'Death-bed Repentance, viz. that there is great Reafon to fear, that it is very fe/dom, if 'ever, Jim 'ere ', efpecially when the Perfoa has liv'd in a long continu'd Courfe of Impiety, even to the very time that his Sicknefs feiz'd him. On which account I can't but judge, that the holy Sacrament of the Lord's Supper ought not to be projlituted, as it were, by fo readily giving it in fnch Cafes, as is ufual. And greater Perfons than I have been of the fame Judgment. It may be of ufe to obferve further, that within two Years or thereabout, the fpreiaid Perfon was feiz'd of a fudden with a fort of a very violent Fever, infomuch that he dy'd in a very few "Dap or Hours, and that in a fort of raving Madnefs. So foon did God's Punifh- ment overtake him, ?.nd in io remarkable a Manner. CHAP. XII. Of San&ification. IT having been (hewn, what is Sin againft the Go- c^l's^. fpei-law, and how manifold it is; thence will more ««"'«» what, ealily be underftood Go/pel SancJification, forafmuch as thereby 1 underftand a Man's Freedom, both from the dominion of all Sin in general, and alfo from all Com- mijjion of any mortal Sm, together with his continual Growth in Grace and in all good Works unto his Life's End. Hence Sanclification is to be diftinguiih'd into the „ "• . firjt or more imperfect, and into the fecond or more per- twofold. feci. The former is that whereby Faith and Repen- tance is produced in us, and which therefore is required as an abfolutely neceflary Difpofition to obtain j unifi- cation ; the latter is that whereby are produced the Fruits of Faith and Repentance or good Works, and which are requir'd in order to retain Juftificauon. For 238 0/Sand:ification. Part II. For that Opinion is to be reje&ed, according to which Chap. 12. Juflification is fuppos'd to be wholly antecedent to or in. before San&ification. For altho' God for Chrifl's fake ^ aifica j ion is juflifies the Ungodly, Rom. 4. 7. that is, hira that was tion! a once Ungodly, but has now by Repentance ceasd to be fuch an one ; yet he will by no means clear the Guilty \ (or juftify the Ungodly, as it may be render'd, Exod. 34. q.) that is, fuch an one as Jli U continues to be Un- godly. That Sanctification, at leafl the firft and more imperfect, do's go befbrejuflification in the Divine Or* denng of Things, may be clearly enough infer'd, as from other places of Scripture, fo efpecially from thele two, 1 Cor. 6. 11. and 1 Pet. 1. 2. In the former Place the great Apoitle of the Uncircumcifion or Gentiles writes thus : But ye are wa/h'd, but ye are janSiifyd^ but ye are juflifyd. Where doubtlefs the Order of the Words was intended to (hew the Order of the Things themfelves, and to teach us that San£lification is before Juflification. The fame is likewife clearly fhewn by the great Apoflie of the Circumcifion or Jews in the Jatter Place, where he thus defcribes the Order of Man's Salvation : According to the Foreknowledge of God the Father., thro' SaH&ification of the Spirit unto Obedience^ and fprinkiing of the Blood of .J ejus Chrifl. Here the San- clification of the Spirit unto Obedience, is mentioned in xhtfirsl Place, and then follows the fprinkiing of the Blood of Jefus Chrift, viz. unto Juflification. 'Tis very obfervable that St Teter here writing to the newly con- verted Jews, puts Obedience before fprinkiing of the Blood ofChrifit, with Allufion to what Mofes did of old to their Fathers, when they were newly come out of E- gypt; of which fee an Account Exod. 24. 4 — 8. For as Mofes did not then fprinkle the Blood of the Cove- nant made there by Sacrifice on the People to the Cleanfing of the Fieih, till the People had afore pro- mis'd Obedience to all that the Lord had f aid: fo like- wife we cant have our Hearts fprinkled from an evil Conference, as Hebr. 10.22. nor will the Blood of Chrijl — purge our Confidence from dead Works, as Hebr. 9. 14. until we have/r/? firmly refolv'd in our Hearts, and promis'd 0/Sandtification. 2 $ 9 promis'd with our Mouths Obedience to the Laws of Part If. Chrift. Whence St John alio fays, ijoh. 1.7. If we Chap.iz. walk in the Light > — the Blood ofjefus Chris! clean fes us from all Sin. And hence it came to pafs, that from the very firft Beginning of the Chriftian Church, no one was fprinkled with the Blood of Chrift by Baptifm, unlefs he had firffc promifcd Obedience to the Com- mands of God ; which is what St Peter calls the An- fiver of a good Conference toward God, 1 Pet. 3. 2.1. In like manner no one is or ever was permitted to drink the Blood of Chrift in the Sacrament of the Lord's Sup- per, but who has firft promis'd Obedience or Holintfs of Life. So that Obedience every where precedes the fprinkling of Chnft's Blood, and confequently precedes Juftification. Now it is to be obferv'd, that altho' our Sandtifica- salification a- tion as well as Juftification is owing to the Blood offcno'd in scri- Chrift, forafmuch as Chrift by his Blood or Death ob- Ziy .Hh/SS tain'd for us, not only the Grace of Juftification, buiGim!. alfb of Sanctification ; yet in the holy Scripture our Sanctification is more peculiarly attributed to the Spirit of Chrift; and the Forgivenefs of our Sins, and fo our Juftification, is more peculiarly attributed to the Blood of Chrift and the Sprinkling thereof. But it is to be well obferv'd, that our Sanctification two w, to be is not in Scripture attributed to the Holy Spirit in fuch avoided, relating r 7 c *-> • 11 ji t0 Sanctification, a manner, as to take away from us Free-will, and the V - 1Z , p e i, g i dn ;f m Co-operation of our own Induftry. Namely, as to the or the *>««'<«* of Bufinefs of Sanctification, there are two Errors to be GrL e / on'* 7 one avoided. On one fide we muft be very careful, not to hand : fall into the heretical Opinion of Pelagius \ and there- fore the Freedom of Mans Will is no farther to be be- lieved or aliened, than is confident with our Acknow- ledging fincerely and from our heart, that the Ajjijlance of the more powerful Grace of God is altogether necef- fary to our Sanctification, or to make us become truly and inwardly Holy, and fo Juft. It is from the Grace of God, that proceeds the Beginning, Growth, and Com- pleatment of our Holwejs 2nd' Right coufnefs. It is the Grace of God, that gives to Sinners Faith and Repen- tance ; 240 Of Sandification. Part IT. tance; that gives to the Faithful Holinefs of Life; that Chap.12. gives to fuch as live holily Perfeverance ; that gives to fuch as perfevere the Crown of Righteoufnefs. So that there is no One to whom Grace is not neceffary to his Holinefs and Righteoufnefs. 'Vat Sinner wants it, that he may acquire Holinefs and Righteoufnefs ; the holy or juft Perfon wants it, that he may retain his Holi- linefs and Righteoufnefs. So that the Grace of God is of chief Advantage to All, and in all Cafes. Wherefore not relying on our own Strength, we are to adore God the Father, as the Fountain of all Good : we are to em- brace Chnft, as the Channel of Grace, by whom and for whofe Sake the Father is pleas'd that Grace (hould be denv'd to us: we are firmly and always to adhere to Chrift, and of his Fulnefs to receive Grace upon Grace, or daily more and more Grace, by our daily Prayers: we are to depend only on him, and to lift up our Eyes and Hearts to him, as the Author and Finijher of our Faith, Hebr. 12 2. The Structure of our Salvation be- ing built on this Foundation will ftand unmoveable ; but if built on our own Strength, will be thrown down, and great will the Fall thereof he, even to our eternal Definition, how glorious foever a Shew it may make for a time in the light of Men. , VI - .„ But w nil ft by acknowledging the NecefRty of Grace And UanUhtfm 3 ^, , S. ° Ctn 1 r vrr or iht Denial of on o\\t iide \vt avoid the Error or Pelagianijm. We free-will, on the muff take no lefs care, that on the other fide, by deny- ing Free-wtll in Man, and the Concurrence of human Diligence, we run not into the Error of Manic bifm. The middle Way is to be kept, fo as not to turn either to the right hand or to the left. Which we (hall do, by adhering to this Truth, that the Freedom of our Will do's concur with Grace, but under Grace, i. e. in a leffer Degree than Grace, and under the Influence and Direction of Grace. Neither is the Freedom of our Will to be fo much infilled on, as to make us under- value Grace; nor is Grace to be fo far cry'd up, as to make us think we have no Freedom of Will. Which of thefe two Errors is the molt pernicious, is not eaiy to determin. For the Denial of Free-will encourages » our Of Salification. 241 cur Sloth in the Bufinefs of Salvation, as the not duly Part II. Acknowledging of" the Neceflity of Grace encourages Chap.12. our Tride. Befidts the Juflice of God is as much to be preach'd as his Mercy: but thofe that deny Free-will, thereby take away or leave no room for God's Juftice in rewarding or pumfhing Men, as thole that deny the Neceflity of Grace, take away or leave no room for God's Mercy. In forae refpc<5l there feeras to be more Danger from thofe that deny Free-will, than from thofe that deny Grace. For the Error of thefe latter is wont quickly to betray its felf by an unfeemly Pride and Self- conceit, and fo can hardly work on any others, than un- learn d and profane Perfons, whofe Ignorance of Self- conceit keeps them from difcerning the Truth, or elfe from embracing it. Whereas the belt and moft modclf, Perfons are more liable to be led away by the Error of thofe, who impofe a certain fata] Nee ejjity on Things, (and fo take away the Freedom of the Will,) under Pre- tence of Humility and Reverence to God, fearing (poor Wretches!) left God's ordering of Things fhould be fometimes di [appointed, unlcfs there is fuch a NectJJity that attends the Events of Things. Which Error being thus cover'd with the Veil of Humility and Piety, the more it thereby lies hid, fo much the more dangeroufly it fpreads its Infection in Men's Minds. Very remark- able are the Words of St Augufiin to this purpofe (in Johan. Homil. 5-3.) "Too great Trull: on their own " Will h3S lift up lome to Pride, and too muft Difirufl "has caft down others into Negligence. Thofe fay, " To what purpofe fhould we pray to God, that we be " not overcome with Temptation, when it is in our own " Tower ? Thefe fay, To what purpofe fhould we en- " deavour to live weU> when it is in Gods Tower} O Fa- " ther which art in Heaven, lead us not into either of " thefe Temptations, but deliver us from Evil." VII As the forcfaid words of St Augujtw are excellently & pw/Tefti- fpoken, and very remarkable and worth remembnne;: inon >' andAd / no " X \ 1 1 1 j u u l nitlon m thl * io much more remarkable and worth remembring, be- p i„ t . caufe no lefs than Divine, are thofe words of St Taul to the Philtppians, Chap, 2. v. 12,1 3. relating to this Point: H h Work 241 Of Salification. Part II. pyork. out your own Salvation with Fear and Trembling : Chap. 12. for it is God who works in you, both to will and to do, of his good Tleafure. As if he had faid, Work out your own Salvation with all Diligence for fear of Failing thereof, and with ail Humility; forafmuch as ye are not able of your f elves to do any thing in the Bufinefs of your Salvation, and it is necelfary that the Grace of God fhould work^ alfo in and with you. And being affur'd of the Alliltance of his Grace, do not on the other hand di/lruBj as if you were unable to work out your Sal- vation, which God's Grace is fufficient to enable you to do. This is plainly the true and full meaning of this Exhortation of St Taul. However let the Apoftie's words be expounded any other way that they will in reafon bear; this will (till remain certain, that they utterly overthrow the Opinion of the irrefijlible Work- ing of Grace. For to what purpofe ftiould the Apoltle thus ferioufly exhort us, to work out our own Salva- tion, if we could not but work it out, when affifted by God's Grace. An Vbuhion fr ^ s objected by fome, that according to the Doclrin aniwer'd. here afferted by me, it follows that Good Works pro- ceed jointly from Grace and Free-wiU^ and fo are owing in part to Free- will, which they fuppofe to be a Falfe- hood. Whereas it is no Falfehood, but agreeable to Scripture, as may be prov'd from very many Texts ; as alfo right Reafon teaches the fame Do£trin, and all the Writers of the three firlt and belt Ages of Chnftianity acknowledge the fame. For it is to be obferv'd, that the Freedom of our Will, if the Cafe be duly confider'd, do's by no means hinder, but that our San&ification, and Righteoufnefs, and Salvation following thereon, are to be afcrib'd to God, as the j?r/?, and fo indeed only Author of them. And this, forafmuch as our Free-will, before or without the Grace of God, has not the leafi Goodnefs of or from it felf , viz. nothing that is truly Good ox available unto Salvation. Whatfoever of Good the Will can do, it entirely owes the fame to Grace. The Will has only this of it felf that it can do Evil. Without which Liberty of the Will fo far are our Works Of San&ification. 243 Works from being Good, that they can't become Good, or Part II. proper and qualify 'd to be rewarded, any more than the Chap. 12. Anions of Brutes, or even the Motion of inanimate Things. On the other fide this Liberty of Will being granted , that thereby the Glory of God is not fo leflen'd, but that all our good Works ought to be re- fer'd to God, may from the Confeffion of our Oppo- nents be prov'd by an unanfwerable Argument. For altho' they maintain, that a Man's fir ft Converfion is brought about by the irrefiftible Operation of God's Grace; yet they unanimoufly acknowledge, in (at leafl: fome) following good Actions, fuch a Freedom of Will, as that a regenerate Perfon do's Good in fuch a Manner, as that he might not do Good, if he pleas'd ; nay that he often do's not Good, when he might. This being al- io w'd by them, we ask: Whether thoie following good Works, which are thus freely done by a regenerate Per- fon, do afford him Matter for Glorying, or whether ra- ther the Glory of fuch following good Works is not to be refer'd to God as their Author ? Now doubtlefs our Opponents will ftrenuoufly alien the latter, and deny the former. Wherefore they mull alfo neceilanly yeild in reafbn, that the Concurrence of our Free-will with God's Grace in all good Works in general, do's not af- ford any Matter to Man of Glorying in himfelf, nor hin- der but that the Glory of all good Works ought to be refer'd to God. For we affcrt no other Concurrence of Free-will in any good Work, than what they themldves allow in many good Works, viz. that our good Works are done by the Grace of God preventing and affifting> and by our Free-will attending and being fubjervient thereto. ix. From the Concurrence of our Free-will and own In- chrifiianyirtues duftry with God's Grace may ealily be infer'd, that the ™ ltiie ?f^ ly )Z Do&rin of the Jimple and w/Iantaneous Infulion of a Hfa'd nor acquit. the Chriftian Virtues together into our own Minds, how commonly foever receiv'd, is neverthelefs altogether Erroneous; and indeed it has been the Spring of feve- ral other Errors, and thofe not light ones, in Divinity. For on the other hand, it appears from what has been H h 1 faid 244 Of San&ification. Part II. faid, that the true Dodrin in this Cafe is, that the Chri- Chap.12. ftian Virtues requifite to Salvation are Habits neither Jimply infus'd, nor /imply acquit V, but mixt, or partly infus'd and partly acquir'd. To explain this Matter : The faid Virtues are not Habits Jimply acquir'd^ becaufe they are by no means acquir'd by any previous Acls of ours perform'd before the Grace of God, and Afliftance of the Holy Spirit. Nor are they Habits /imply infus'd, for this unanswerable Reafon: What is /imply infus'd, that is altogether in vain, and fo abj'urdly prefcrib'd to us as our T>uty, or a Condition neceflarily to be per- form'd in order to obtain Salvation : (For to what pur- pofe fhould God prefcribe us to do that which He him' fe If only do's in us ?) But the Chriftian Virtues are not in vain prefer ib' d to us: therefore they are not Jimply infus'd. On the whole then it is to be concluded, that the faid Virtues may be calfd in forrie fort our A6h, tho' firit excited, and afterwards brought to effect by the Grace of God preventing and affifting us; and alio by the fame Grace accompanying and following us, the frequent Performance of the faid AcJs do at length be- get in us the Habits of the faid Virtues, whereby we are render'd willing and able to perform fuch A6ls with Eafe, Pleafure and Conftancy. For it is to be obferv'd that in fupernatural Things it is neceflary that thePr/n- cipk of Acts fhould be mov'd by a fupernatural Caufe, which is not neceflary in natural Things. And this being allow'd, thereby will be falv'd (or kept fafe) the univerfal Neceffity, Dignity, and Efficacy of Divine Grace with created Nature, and that abiding even un- der Sin. For Care is to be taken in framing our Con- clufions about Grace, that thereby is not wholly taken away the created Nature of Man, or that the faid Con- cluiions be not inconfiftent with the eftablifh'd Nature of Man, Which they mult be, if fuch a fimple and inftantaneus Infufion, and the immediate Influx of an infus'd Habit into Acl be allow'd of. This being laid for a Foundation, it will not be difficult to defenbe in an intelligible Manner (as far as human Weaknefs can go) the Order and as it were Method, according to which by tffSan&ification. 24^ by the Grace of the Holy Spirit, the Virtues requifite Part II. to Salvation are ingenerated in our Minds, and our Sal- Chap. 12. vation at length procur'd. To a Man's Jultification there are neceflarily ante- TheM^wor cedent certain Ads, as Z>i/pofitions or Qualifications to Manner of our render him fit and meet for to receive Co great a Benefit San J catlon * from God. Of this fort is grieving for Sin, detefting Sin, humbly fubmitting himfelf to God, flying to God's Mercy, fixing his Hope in Chrift as his Mediator, de- firing and feeking God's Favour above all Things, firm- ly purpofing to lead a new Life, and the like; All which the Scripture comprehend under the words, Faith and Repentance. Thefe Ads or Difpofitions do by no means proceed from the meer Strength of human Free- will, but are wholly wrought thro' the Hoi) Spirit pre- venting, excitinft^Oifiing, and accompanying the Man, but not as yet dulling in the Man. The faid Ads are wrought in and by the Man thro' the Grace of God, not m an Injlant^ (this being impoflible, fbrafmuch as it is felf-evident, that for any one to exert all the fore- faid Ads requires Time, and as it were a Series of reli- gious Reafoning: wherefore thefe Ads cant be wrought in an Tnflant,) nor yet Irreji/iibly , but by "Degrees, and accordingly as the Man yeilds himfelf more or lefs obe- dient to the Guiding of God's Word and Spirit. The .Man being thus difpos'd or qualiffd thro' Grace, of God's great Mercy thro' and for Chrift, has the great Benefit of Juftification confer d upon him, i.e. he is efteera'd or counted Juft before God, all his paff. Sins are fully par- don'd, and Right to eternal Life is granted to him. Now into the Man thus juflifyd, and fb endow'd with the Privilege ofi Adoption, God fends forth the Spirit of Adoption, as a Token of his Love toward the Man, and as a Pledge of the Man's Adoption. This Gift of the Spirit, which follows Juftification, differs chiefly in two refpeds from the Grace of the fame Spirit, which pre- cedes and works the Man's Converfion. Firft, in that the Soul being now purify 'd from Sin and Wickednefs, the Holy Spirit do's unite himfelf thereto more clofely and intimately than afore; he penetrates, as it were,deeper into 24 ling for himfelf, he do's now afiaally dwell in it, and therein, as it were, fix his Abode, never more to depart from thence, unlefs driven out by fome grievous Sin ; and if any fuch thing Qiould fall out, even then being 'willing to return, if invited back by aferious and timely Repentance. This is the very Truth of the Matter, as , manifeftly deliver'd in the holy Scriptures ; which, as in many places and moft plain wcupk they place the Gift of the Spirit after Faith and Repmtance, and teach that the Holy Spirit himfelf is not infus'd into any Hearts, but what are afore well prepar'd and difpos'd, ; fo neverthelefs do no lefs clearly alcribe as well Faith » as Repentance to the Grace of the Holy Spirit. But it is well to be obferv'd, that the Gift of the Holy Spirit, which follows after Faith, Repentance and Juftihcation, do's not create in the Man any new Habits of Virtues, but only confirms, (Irengthens, increajeSy and at length advances into folid Habits thofe more imperfeB 2)ifpo- fitions of the [aid Virtues, which were before wrought in the Man by preventing Grace, and which are (as we faid ) comprehended under the names of Faith and Repentance. Namely in true Repentance (as which' comprehends the Fear and Love of God , tho' more imperfect; Hatred of Sin, Love of Righteoufnefs, &c.) are the Seeds of all Virtues , which Seeds being after- wards water'd more plentifully by the Grace of the Holy Spirit grow up into a large Crop of Virtues and good fVorkj, which in the Life to come are rewarded with eternal Happinefs and Glory. Such is the Me- thod of our Sandhfication and Salvation, which is plain and eafy to be underftood. And tf/San&ification. 247 And herewith I (hall put an End to this Treatife, Part If. having therein fet in a true Light before the Reader, Chap. 12. the feveral Divine Laws and Covenants, and more efpe- xi. cially the Terms of the Gofpel-Covenant, molt necef- ^^"f^'" 10 * iary to be rightly known and pra&is'd in order to Sal- vation. God of his infinite Mercy grant, that this Trea- tife may have it's deGr'd Effect, in being instrumental to the Salvation of Men. FINIS. 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