The True State of Gospel Truth, Text

The True State of Gospel Truth · Text

p. 1A Right State of Goſpel Truth, Preſented to Mr. Williams; Occaſion'd by ſome Aſſertions of his (ſo called) Defence of Goſpel Truth.

I Have upon the View and Conſideration of the Reverend Mr. Williams his Defence of Goſpel Truth, and the many excellent Confeſſions of the true Grace of God, wherein we ſtand, therein found; Thought it neceſſary for my ſelf as in a low, and humble Capacity, yet having appeared, as a Reconciler upon the Account of the Sermons of Dr. Criſp; not to come forth as a Diſputant, much leſs as a profeſſed Adverſary, but as a Reconciler of ſome of the Collateral, and Derivative Branches, of that Grace and Truth, I find in that Diſcourſe, to their Principals; and to Prune, what ſeems not to be ſo Reconcilable, that the Whole may be ſeen in its Order, and Beauty.

And herein I Labour to avoid, not perſonal Reflections, I am out of the Temptation of them, where I Profeſs Honour and Eſteem only; but of any Aculeate Animadverſions on, or Encounter with particular Expreſſions, wherein the Fundamental Intereſts of Truth are not lodged, or concerned, but I have ſet my ſelf to Eſtabliſh thoſe grand Points of Goſpel Truth, which I am perſwaded ought at all times to be ſet in a clear and full Light; on all Juſt Occaſions, in the moſt ſtated, and Solemn Diſcourſes; and at all other times ſo interwoven; That they may ſhine out and give their Light both to Prayer and Preaching; While there is juſt room and ſcope yet left for all thoſe Scriptural Expatiations into Inſtruction, Exhortation, Expoſtulation, Reproof, as Methods of Direction into the ways of Righteouſneſs; but ſtill ſo, as they may be enlightned by theſe Springs of Goſpel Light, Truth and Grace, which I am now undertaking to Conciliate them unto.

This I have endeavoured in the moſt plain, and perſpicuous Method: And ſo that whatever may appear in Mr. William's Book of a contrary Sentiment, and Inclination; may be comprehended ſo, as to be reſolved in ſome Caſes of Doubt, in others Foreprized, or Guarded againſt; not to ſay, Anſwered.

And herein I have made it my Buſineſs to level the Diſcourſe to theſe Heads, or Points.

1. To ſtate the Goſpel Doctrin concerning the Eternal Councils of God, with Relation to all his Elect, who are the principal Concernees in all theſe Points; Yet with neceſſary Reſpect to all others, ſo far eſpecially, as what is ſaid of others or in General, is neceſſary to be conſidered; as Il…uſtrating theſe things with Relation to the Elect.

2. I have made an Eſſay upon that nobleſt Point of Debate; How far the p. 2Law upon its own Authority neceſſarily, and indiſpenſibly falls in with, Ratifies, and confirms the Power, and Authority of the Goſpel; And how far the Goſpel finds neceſſary to it ſelf, and to its great Ends; not to make void, but to Eſtabliſh the Law: And whether upon all this, the Goſpel can by it ſelf be properly ſtiled a Law; which I on great Reaſon make out in the Negative.

3. I have offered great proof, that the Faith. Repentance, Sanctification, and Good Works the Goſpel requires cannot be juſtly deemed, or taken for Conditions, or Qualifications, but are Effluxes, as from Electing Love, and Grace; ſo from the Righteouſneſs, and Death of Jeſus Chriſt, and his Victorious Reſurrection, through which the Holy Spirit is given, and are as free, as Election, and Juſtification Themſelves; When they are conſidered in ſtrict Relation to the Elect, however in Relation to the Non-Elect, or as generally ſpoken of, They may put on ſuch Notions, or Repreſentations, as of Conditions or Qualifications.

4. I have endeavored to Illuſtrate the Procedure of the Day of Judgment to be ſo deſcribed in Scripture, that the Primary and Supream Repreſentations, and that ſubordinate all others to themſelves, are moſt exactly agreeable to the Free Grace of the Goſpel; not as a Law, nor requiring any Qualifications, or Conditions, with Relation to the Elect, but as gloriouſly appearing with its own Product, and Effect, as it ſhall be made to appear the Glorious Goſpel of the Bleſſed God, and by the appearance of Jeſus Chriſt with his Saints, in whom he will be glorified, and admired at that day.

I begin with the firſt, And ſeeing I direct this Conciliatory Diſcourſe to them, whom I ſuppoſe to acknowledge with me an Election of a certrin Number to Salvation, and Glory, I make this Appeal to them.

Are there not in Scripture higheſt Aſſertions of Eternal Love, and Grace, Independent upon Qualifications, and Conditions in them, who ſhall be made Partakers? Do not all ſtand in a Frame and Connexion? Election, Calling, Juſtification, Wiſdom, Righteouſneſs, Sanctification, and Redemption? All as free, and as certain, the one as the other.

It is true; the Wiſdom of God hath ſo contrived, and ordered this Preaching the Goſpel; That it is to be publiſhed promiſcuouſly to the Non▪Elect with the Elect, and (as I may ſay) to Probe for the Elect, and to draw them out with Efficacy, and Power, by the Spirit joining with the Word.

It is alſo moſt true; Theſe cannot be apply'd to particular Perſons, but as …ing Grace ſingles them out by Calling, Sprinkling the Blood of Chriſt on their Hearts, and Sanctification; but they are always True concerning the whole Number, and Body; and ſo concerning every ſingle Perſon; And they may, and ought to be openly Aſſerted, and Maintained in Doctrin, and alſo to be offered in Preaching, and Publication of the Goſpel, as occaſion Requires, to invite, and draw Souls, by ſo free Abſolute, and Independent a Grace declar'd to Loſt Man in all the Election of God; And who knows, but it may draw this, and that particular Perſon in a Congregation; p. 3and therefore with great hopes of a Divine Co-Operation, It ought to be as other Truths, Promulged: And I doubt not, when God opens the Mouths of his Servants in the boldeſt and frankeſt Declarations of Truth, as he will; when the as 'twere new Song ſhall be learnt, and ſo taught by the 144000 on Mount Sion with the Fathers Name on their Foreheads; it ſhall be Sealed, with the greateſt Number of Converts, as it was in Peter's Sermon, offering that Grace: which thing I humbly declare my ſelf to be waiting for, as the great Conſolation of Iſrael.

And there are undeniably many great Scriptures, that ſet out the freeſt, moſt abſolute and Independent Grace, throughout our Salvation from firſt to laſt, as Patterns or Exemplars of all Scripture; ſuch as; Before the Children had done either Good, or Evil, That the Purpoſe of God according to Election might ſtand; Who worketh all things according to the Council of his own Will; to the Praiſe of the Glory of his Grace; Who hath called us with an Holy Calling; not according to Works, but according to his Purpoſe; not of Works, but of him that Calleth; Mathew the Publican was called from the Receipt of Cuſtom. The Apoſtle Paul in the height of Perſecution, that he might be a Hypotypoſis, a Pattern.

Hoe every one that Thirſteth, come without Mony, and without Price. The Son of Man came to ſeek, and to ſave that which is loſt; I am found of them that ſought me not; I came not to call the Righteous, but Sinners to Repentance; Being juſtified freely by his Grace, &c. who Believeth on him who juſtifieth the Ungodly: Publicans and Harlots go into the Kingdom of Heaven before you.

Now it is moſt Evident, the Settlement of whole Salvation in the Eternal Councils of God is moſt free, abſolute, independent, without having any Reſpect to having done Good or Evil, and ſo of Grace, and in ſuch an Oppoſition to Works; that here and indeed throughout; Grace, and Works do ſo Remove one another, that they cannot conſiſt in an equal Domination, but either Grace muſt ceaſe to be Grace, or Works ceaſe to be Works; One of them muſt loſe its very Genus, or Nature: Seeing then, none can ſo much, as dare to deny: The Goſpel gives the Preheminence to Grace; It is a Neceſſity according to the ſo poſitive and peremptory Arguing of the Apoſtle, Rom. 11. 6. Works muſt ſubmit and fall under Grace.

If ſo, it moſt neceſſarily follows; Works foreſeen muſt be as much excluded, as if they could be ſuppoſed preſent; For elſe Works had the Primiere Aſcendency; And ſeeing the Scripture aſcribes All to Grace; either Grace had not been grace, or Works not Works, or All is Grace, and Works done by Grace ſo inherent, and Reſident in us, as not to be in Chriſt, as the Sun, and Fountain, from which it every moment flows; as much ſhut out, as Works done by that Rectitude of Nature God at firſt gave to Man; ſo that they could be neither a Condition nor Qualification foreſeen by Electing Grace; and ſo moveing God to Elect; But Works are Elected to and not for, or upon; As the Apoſtles expreſs Doctrin aſſures; For God hath Choſen us in Chriſt; That we ſhould be Holy, and without Blame before him in Love, Eph. 1. and good Words are fore prepared, as the Margininal Tranſlation, Eph. 2. For us, That we ſhould walk p. 4in the, or God hath fore-prepared for good Works, that from himſelf they ſhould be; He hath provided them a Being in their very ſelves, as well as in us, and that we ſhould walk in them. He hath alſo Fore-prepared; And ſeeing this Fore-preparation even of Works, is not of Works, leſt any Man ſhould boaſt, it muſt be of Grace even as much, as Election: Otherwiſe Work is no more Work, or Grace is no more Grace, if Works are not throughout of Grace. If you ſay; Then Work is not Work; I Anſwer, It is much more ſuitable to the Goſpel, Work ſhould loſe its Nature into Grace, than Grace into Work. But ſtill the preciſe Nature of Works and Grace remain diſtinct in their Abſtract Conſideration; Yet It is moſt true: Work is compris'd by Grace; For in every Work we are his Workmanſhip, which is of Grace.

And indeed, Thus it muſt needs be; For upon the Infinite Fore-knowledge of God He Predeſtinated in whole, and not in parts, to the Conformity to the Image of his Son; whatever then is in the Image of his Son, One thing as well as the other, He hath Predeſtinated unto, Rom. 8. and ſo Eph. 1. He hath Predeſtinated unto the Adoption of Children by Jeſus Chriſt: Whatever we are Predeſtinated unto therefore, is Eſſential to the being Children of God by Adoption, in and according to Chriſt, as in one entire ſum Predeſtinated to, and as in one Act of God upon his Fore-knowledge; and then there is a Diſtribution into its diſtinct Heads, fitted to our Underſtandings, Calling, Juſtification, Glory; and every Head is as Free, and as Certain, one, as Another: That which in the Manifeſtation in time comes after, as that which went before; For each ſingle Head of Salvation was by it ſelf ſingly, and diſtinctly determined by God, as well as the whole Contexture or the Order of each Head. I call them Heads; Becauſe each is a whole, and not apart, each is of that Worth and Dignity, that It cannot fall ſo low, as a Condition, or Qualification, or Means, in Reſpect to, or with Relation to any other of thoſe Heads.

So that thoſe entire, ſupream, abſolute, and moſt acknowledged, and Independent Acts of God. His Fore-knowing a Number of Perſons, and Predeſtinating them to the Adoption of Children, by making them Conformable to the Image of his Son, being laid in the Foundation; according to his Eternal Love, and Grace, the Arche-Type or firſt Ememplar of all; we may find each of thoſe Heads coming forth in its diſtinct and ſingle Dignity.

As firſt he did according to his own Grace, Purpoſe; Will, and Determine; Such, as he hath Fore known, and Predeſtinated to be Conformed to his Son, ſhould come to his Son upon no either fortuitous or ſupreamly Free uſe of their own Will, or Actuation of their Powers by their own Work, but upon the certain, efficacious Call from himſelf in his Word, and an Inſtinct, or Implantation of Wiſdom flowing from himſelf in Chriſt, that Original Wiſdom; all their Intellectual Powers ſeeing Him, and their applying Faculties cleaving, and uniting to Him; Now this is ſtiled Vocation, or Calling. And it is Abſolute, and by it ſelf, and worthy to be ſo; And as It Firſt and muſt needs be ſo in an Intellectual Salvation; and as ſo diſtinct from Sanctification, it is called Wiſdom; 1▪ Cor. 1. So there is no one Head, that is more ſpecially aſcribed to Grace, and to Purpoſe, than it i…, Rom. 8. 2 Tim. 1. called according to purpoſe, Called with a p. 5Holy Calling, not according to our Works, but according to his own Purpoſe, and Grace, which was given us in Jeſus Chriſt before the World began, not of Works, but of him that Calleth.

And why is this Head of Calling kept ſo diſtinct, even from Juſtification, and Sanctification, and ſo aſcribed to true Grace; Is it, becauſe it is indeed a Condition of all the Reſt? No, becauſe it includes the certainty of all the Reſt; and all others certainly join themſelves; and therefore It is as much, as any, or, if it could be, more, aſcribed to Grace.

2. God hath Choſen a People, whom he Juſtifies, and makes Righteous, and Pardons freely in Chriſt, and by the Imputation of his Righteouſneſs; and in whom the Glory of ſo great a Righteouſneſs ſhall appear, as the Righteouſneſs of God in Chriſt: This is then Abſolute, and by it ſelf.

3. God hath Choſen a People to be Holineſs to Jehovah in Chriſt our Sanctification. And this is alſo ſo worthy a Head, as to be determined ſingle, and for its own own ſake; as who will deny?

4. God hath Choſen Children, who ſhall be Conformed to the Image of his Son in Glory, who is in us the hope of Glory, Coloſ. 1. 27. And this is it ſelf ſo Bleſſed, and Worthy a Point, that it may be conſidered by it ſelf; As all will readily grant.

It is true, None of thoſe can be One, without the Other, but that They moſt neceſſarily implicate, infer, and include One the Other; Yet there is not One of Them, but Scripture ſpeaks of it ſingly; Not only becauſe It includes the Other, but becauſe It is worthy to be alone in the Eye of God, and to be the Supream Point of his Eternal Council; wherein it can be conſidered, as Diſtinct; as how often are the Fore known, Predeſtinated, Elected, ſpoken of, without any thing elſe? The People whom he Fore-knew, Rom. 11. 1. Knowing Brethren your Election of God; The Lord knows them that are his; Predeſtinated according to the Council of him, who worketh all Things after the Council of his own Will: So of Juſtification Scripture ſpeaks often by it ſelf; In him ſhall all the Seed of Iſrael be Juſtified, and Glory; Juſtified by his Grace; and ſo throughout, Rom. c. 3, c. 4, c. 5. Galat. 3. 6. So of Sanctification; Inheritance among them that are Sanctified; He hath for ever Perfected them that are Sanctified; So of Glory; Written in the Lamb's Book of Life from the Foundation of the World; And another Book was Opened, which was the Book of Life; Heirs of Life, bringing many Sons to Glory; an exceeding great, and Eternal weight of Glory.

Now if this were Conſidered, It would take away much of the Diſpute about Conditions, and Qualifications. Seeing every Link of the Golden Chain, is it ſelf a Jewel of ineſtimable Value, and hath in it ſelf the O…i…ncy, and Riches of all the Other.

Yet notwithſtanding; It is to be freely acknowledged, that God for the Manifeſtation of his own Grace, hath ſetled an Order, and Connection, but not ſo as to leſſen the Dignity of any Head below the Worthineſs it hath, in the Eternal Council of God to be one Head with the Other; and were It not, even as all the Other; Freely given of God, according to the Riches of his Grace; Take any One of them, that ſeems fitteſt to be look'd upon, as p. 6a Qualification, or Condition; and it would as much deſerve, to have ſome Q…alification, Means, or Condition found out for it, as any of thoſe, which ſeem moſt Removed from being ſo, and to which Any of the Other may ſeem to be ſo.

But not in a Secondary Conſideration, but equal with the Firſt; All This is to be Conſidered in Chriſt, the Image to which All is to be Conformed; The Eternal Love of God is in Him; Calling is to and in Him; The Righteouſneſs of Chriſt is imputed to us; Holineſs is derived from Chriſt, not only by one Act of Sanctification, but by a continual Efflux from Him, our Head, and Root; Even as it is through his whole Meritorious, and Efficacious Sanctification of himſelf, that we are Sanctified, John 17. our Glory is ſeeing Him, as He is; being made like to Him, Appearing with Him in Glory, in the Beams falling from his Glory, Encompaſſing and Filling us with his Light.

Now as All theſe are in Him for us, as the Head and Foutain and Example; One as well as the Other; without any Notion of Condition, or Qualification, or Means; and ſo They are to be look'd upon therefore in Saints; And ſo He ſtood in Eternity before God in that Everlaſting Covenant, wherein All was ſettled in Him, as the Exemplar, Head, and Root of the Church; and not only ſo, but as a Mediator, Surety, and Teſtator; upon the Foreſight of Man, a fallen, Loſt, Sinful Nature, out of which the Elect are recovered by Chriſt, as ſuch Mediator, Teſtator, and Surety.

Now if this Eternal Settlement had the Solemnity, and Sanction of a Covenant; For ſo the Apoſtle tells us; There was an Everlaſting Covenant in Chriſt. And if All be ſettled thus by an Everlaſting Covenant, It muſt be in the ſame Eternity, wherein the grace and purpoſe of God was; whatever then was ſettled in that purpoſe, and Council was Eſtabliſhed in, and by that Covenant; and ſo muſt ſtand Faſt for ever: And the Apoſtle there inſtances a Point, that One would be as ready to ſuppoſe a Condition, or Qualification, as any whatever: And yet he makes it a Point ſettled by the Everlaſting Covenant; viz. To be made Perfect in every good Work, to do his Will; and the Working whatever is well pleaſing in the ſight of God. What can be more ſuppoſed to be a Condition, or a Qualification, than theſe Things? and the Apoſtle enough aſſures us; Theſe were ſettled by the Everlaſting Covenant, becauſe He prays to Him, that brought again from the Dead the Shepherd of the Sheep by the Blood of the Everlaſting Covenant, to make perfect in every Good work; Now as It is moſt obſervable; The Spirit of God ſingles out thoſe Attributes of God, that are moſt enforcive of a gracious Anſwer; ſeeing then God bringing back the Shepherd of the Sheep by the Blood of the Everlaſting Covenant, is choſen as moſt moving of God in Prayer for the making perfect, &c. It ſhews, there is a like certainty of the Everlaſting Covenant availing to Perfect Saints, that there was in bringing Chriſt back from the Dead: The ſame for the Shepherd, and the Sheep; One from the Grave, dying for Sin; the Other from the Death of Sin.

Now then, if there was ſuch an Everlaſting Covenant in Chriſt, (For It muſt be as Old as the Purpoſe, and Grace in Chriſt) That may be moſt infallibly p. 7argued. That there can be no Change: For as the Apoſtle ſaith, Though It be but a Mans Covenant; Yet if it be Confirmed; no Man diſanulleth, nor addeth thereto; And this (ſaith He) I ſay; The Covenant that was before Confirmed of God to Chriſt; The Law that was Four hundred Years after cannot diſanul, Galat. 3. 15. 17.

Now how much higher will the Argument run concerning the Everlaſting Covenant; If every Link of the Chain of Salvation was equally Settled and Eſtabliſhed, that it ſhould be freely given, and moſt certainly Given; No after Model, nor manner of promiſcuous, univerſal Preaching of the Goſpel, can add to, or take from the Everlaſting Covenant, ſettled between God, and Chriſt; that every part of Salvation ſhould not be as unchangeably Conſerved, and Secured by God in Chriſt; One as Another; nor turn any part into Condition, and Qualification, or, ſo much as a Means on our parts; on which any thing Relating to Salvation ſhould be dependent, any Law or Uſage of Scripture ſpeaking to the contrary, in any wiſe notwithſtanding.

For to this Standard Covenant muſt every Thing be Reduced, Adjuſted, and Reconciled; when the Goſpel according to the Univerſal Preaching requires Faith, and Repentance, Holineſs, and Obedience, as Qualifications, and Conditions; This Publication of the Goſpel reduced to the Everlaſting Covenant muſt be Interpreted in Relation to the Elect, ſo, that Faith, and Repentance may be underſtood to be no Qualifications, Conditions, or Means as on our Parts, nor dependent on us, but as Free and Abſolute Gift to us, though in us, and Riſing as from us, when ſo given to us; and ſo Scripture ſpeaks often to the ſame purpoſe (as is after to be ſhewn) For All was both diſtinctly, and together ſettled, and Eſtabliſhed in the ſame Eternal Council, and under the Sanction, and unmoveable Confirmation of an Everlaſting Covenant; whom he Predeſtinated, He Called, He Juſtified, He Glorified; All in one and the ſame Eternity in regard of Council, in regard of Covenant, All was then paſſed; and Chriſt Enfeoffed in All for us, however to be fulfilled in the Order of Time, appointed by God with Chriſt.

To ſay then, if the Elect do not Believe, and Repent, They ſhall be Damned; I muſt confeſs, may receive ſome Countenance from the Apoſtle Paul's ſaying to the Company, that Sailed with him to Rome concerning the Shipmen, Acts 28. 21. 31. 34. Except theſe abide in the Ship, ye cannot be Saved; when by a Prior Oracle He had aſſured them: That there ſhould not be the loſs of any Man's life, but only of the Ship, which certainly included all the nec…ſſary Means of Preſervation; and ſo of the Shipmens being …ept in the Ship (that being ſuch a Means) before determined; and ſo the Apoſtle returns to the firſt Certainty, There ſhall not a Hair fall from any of your Heads.

Thus in Preſſing Faith, and Repentance, it may very well be ſaid; Except ye believe, and Repent, You ſhall certainly Periſh; But concerning the El…t, it m…y be ſaid, You ſhall certainly be Saved, as he that Repents, and Believes, ſh…ll be Saved. For they ſhall certainly Repent, and Believe, and … …ved; And I find not the Scripture is …el… to ſp…k (to allude to … of the Arch Angel p. 8Jude) on any Suppoſal whatever of the Elects being Damned; but as with a Reverence of Election it ſays; To deceive, if poſſible, the very Elect; and, except Thoſe Days had been ſhortned: No Fleſh could be Saved, but for the Elects ſake, Thoſe Days ſhall be ſhortned. For the Foundation of God ſtandeth ſure, having this Seal; the Lord knoweth Them, that are His: This is the Supream, or Sovereign Seal; And It carries the Exhortation, importing the other Seal, along with it, Let him that nameth the Name of Chriſt depart from Iniquity; For that Departure from Iniquity is ſettled equally by way of Gift in the Everlaſting Covenant, and not by way of Condition, or Limitation; but by the ſame Eternal Council Covenant, and Free Gift upon it, even as Juſtification, or Glorification, One is as free and as Indefailable as the Other, and as Self-ſubſiſtent, without dependance upon our ſelves, or upon one another; One as the Other; ſaving yet the Wiſdom of the Divine Order; And no after manner of Speaking can Turn Gods, Hath Called, hath Juſtified, hath Glorified into Conditional, Dependent, and Incertain, no more, then his Fore-knowledge or Predeſtination into Conditional, or Incertain.

I therfore deny any of the Graces, or Duties, Required by the Goſpel can be in ſupream Senſe called either Condition or Qualification, with Relation to any other part of Salvation, or Dependance on our Acts; When we ſpeak of them whom Scripture ſtiles, The Election.

Head 2. I come now to the Second Head, which I ſtile a noble Queſtion, whether the Goſpel can by it ſelf be ſtiled a Law; according to which Believers are Juſtified. Suppoſe but upon the very point of Believing, or in that they have Believed and Repented, and Obeyed that Law, of the New Covenant, or the Covenant of Grace, and with Sincerity (though not to Perfection) all the Holy Laws, and Rules of it. And this I undertake the Negative of; That it ought not to be ſtiled a Law.

And that this Principal Qeſtion may be duly ſtated, I muſt firſt lay down that moſt Prime Conſideration, both of the Goſpel, and Covenant of Grace, and alſo of the Law, as an Everlaſting Covenant of Righteouſneſs, and how theſe Two both Conſpire in the Eternal Salvation, and Bleſſedneſs of the Elect; and yet how they do, in ſome Critical, or, (as I may ſo call them) Nodal Points oppoſe, and Eclipſe, one the other.

It is manifeſt from Scripture, by what hath been already ſaid, that the Firſt and Supream Point in the Council of God is the Purpoſe, and Grace of having many Sons among the Children of Men, whom He would bring to Glory, and make Conformable to the Image of his Son, and ſo as to be Holy, and without Blame before Him in Love; All which was Eſtabliſhed in Chriſt, the Eternal Son of God, the Eternal Son of His Love; and ſo this Decree, and Purpoſe is properly called the Adoption of Children.

When this was Decreed by God, the Creation of theſe Heirs of Life muſt needs be, and ſo of the whole Humane Nature, muſt needs be ſuppoſed to ſtand before, and to the Eye of God: in that Decree as Created: and therefore there muſt be by any that would diſti…ctly, and ſtedfaſtly Underſtand theſe p. 9Points a moſt intent, and due Conſideration, of what Scripture hath Revealed to us, Concerning the Firſt Creation of Man.

1. It muſt then be acknowledged, that Communication of the Divine Glory in the Creating an Intellectual, and Immortal Spirit, and in Righteouſneſs, and True Holineſs, (the moſt lively Expreſſions of the Divine Being to us) and ſo to be Happy, and Glorious, and Bleſſed in the Enjoyment of Himſelf, in a Perfection of Holineſs, and Righteouſneſs, is the Supream Scripture Account of Creation; and It becomes the Immutable, and Unchangeable Law upon Man; that can no more vary, nor alter, than the very Being of God: and therefore in that great Relation, wherein Jeſus Chriſt ſtood in the Creation of Man: It is ſaid, 1 Cor. 11. 3. God is the Head of Chriſt, and the Man (eſpecially, as we ſhall preſently ſee, intending Chriſt) is the Image, and Glory of God, Chriſt ſpeaking of himſelf even as Mediator in the human Nature, He ſays; My Father is greater than I: while as Mediator in the Divine Nature, He thought it no Robbery to be Equal with God, John 14. Phil. 2. This is the Primo-Prime, as may be ſaid, Foundation of Holineſs, and Happineſs; To Know and Enjoy the only True God. Which Scripture calls the Glory of God, 2 Cor. 4. as Firſt in Nature, and is before the Face of Chriſt; And the Praiſe of this Glory is Sovereign, even to Election in Chriſt, Eph. 1. Of this Glory Man is fallen ſhort, or become deſtitute, Rom. 3. 23. by Sin. But neither Sin nor Redemption can bring down this Higheſt Glory; For notwithſtanding Sin, and even Hell it ſelf, An Immortal Intellectual Spirit is eternally Obliged: and Redemption is Bringing or Reſtoring to God, and to an Acceſs to the Father; as Jeſus Chriſt in all his Mediatory Diſcourſes moſt fully declared, and his Apoſtles after him; and as all along the Kingdom of God is in Chriſt's Kingdom, So It is at laſt delivered up to God, All in All: Which I lay in the Foundation, to ſhew the abſolute Excellency, Perfection, and Immutability of the Divine Law of Creation; ſtanding in Participation of, and Conformity to the Divine Nature in Holineſs, for the Participation alſo of its Bleſſedneſs, both which are the Glory of God.

2. It is much to be Conſidered, and deeply Pondered; What Scripture ſo often ſays of Man being made in the Image of God, This Image of God, Jeſus Chriſt is moſt poſitively affirmed to be, 2 Cor. 4. Coloſ. 1. He is the Image of the Inviſible God. The Eternal Word fore-ſeen in Humane Nature is the Brightneſs of his Glory, and the expreſs Image of his Perſon. Heb. 1. and as in Humane Nature He is the Firſt-born of every Creature, Coloſ. 1. The Glory of God ſpoken of ſo much in the former Particular is in the Face of Jeſus Chriſt, 2 Cor. 4. and Chriſt is the Head of every Man, 1 Cor. 11. even as God is the Head of Chriſt, and Man, viz. that great Supream Man is primarily the Image and Glory of God, v. 7. For Chriſt being the Head of Man, as between God and Man, It is He muſt be the Image, and Glory of God; elſe God without Chriſt intervening would be the Head of every Man, which the Apoſtle ſays expreſly Chriſt is; and God the Head of Chriſt, as whoſe Image and Glory the Man Chriſt is; Therefore is the foreign the manly Man, Rev. 12. 5. or foreign, 1 Cor. 11. 7. foreſeen in human Nature, and not every Man immediately; and ſo the Apoſtles p. 10Argument in that place Reaches from Chriſt to every Man: All theſe great Expreſſions of Chriſt ſhew more nearly, who that Image of God is, in which Adam was made; For all theſe cannot be ſuppoſed to come in upon Sin, and on that Occaſion or Neceſſity only; They have place before it; And this I ſay not only to aſcribe Excellency to our Mediator, but to ſhew, how fit He is to be ſo, who is thus the Original Image of God, by whom as the Eternal Word He made and Created All; I ſpeak it alſo with a peculiar Reſpect to the Point to be diſcourſed; Concerning that Admirable Agreement, and Conſpiration between the Law and the Goſpel; and ſo to reſolve whether the Goſpel can be called a Law; On all which theſe Things well apprehended will reflect great Light.

3. When Man was thus made in the Participation of the Divine Nature, and in the Image of God, (which Image Chriſt is) in order to the Eternal Enjoyment of God in Bleſſedneſs, and in his Glory; As it became an Immutable unchangeable Law upon Man, which can no more be put off than his very Being; So it muſt needs be ſecondarily a Law upon Him to be like Chriſt, who is the Image of God: Now therefore here It comes to be ſolemnly enquired, whether Adam had any Notices of Jeſus Chriſt the Image of God, wherein He was made; and there are Two great Reaſons that He had Notices.

1. Becauſe it being ſo expreſly ſaid; God made Adam in that Image, which is Chriſt; It is not probable, He could be ignorant of it in ſo perfect a State of holy Underſtanding, as wherein He was made.

2. Becauſe the Apoſtle ſays, Adam was the Type of Him to Come, as the great and ſupream Adam, though the Second in order of Time of Appearance, yet the Firſt in Dignity and Deſignation; Again therefore here I argue, Adam in ſo Perfect a State, could not probably be ignorant of ſo great a Truth, as of the Second-Firſt-Adam, of whom He was a Type: And this I deſire the further Obſervation of, as much tending to ſhew, how cloſe the Goſpel, and this Eternal Law may conſpire.

3. Though the Perfection of Man's Being, was, as hath been ſaid, a Law Adequate to his Being; as in Conformity to the Divine Being, and to the Image of God, Jeſus Chriſt; Yet becauſe Man was but a living Soul, and not a quickning Spirit, as the Second Adam; that is, he was but a Veſſel, that had its meaſure, and not a Fountain, or Spring, ſtill ſupplying it ſelf: Therefore what ever further Revelation of the Will and Pleaſure of God, to which He ſhould be Obedient, God would pleaſe to vouchſafe Adam for the ſecuring his Perſeverance, and the Conſirming Him in a Continuation of that happy State, wherein his Creator had placed Him; ſuch Revelation became, as much of the Eſſence of the Law of his Creation, as his Conformity in any Branch of it whatever to the Divine Being in the Image of God, viz. Chriſt; both becauſe of the Authority and Goodneſs of the Revealer, to which that Eternal Law muſt needs oblige him; as alſo becauſe it tended to ſecure, and confirm him in that Bleſſed Eſtate; For whatever did ſo, muſt needs bind Him, even as the Preſervation of that Conformity to God and his Image in any other Eſſential Branch did; and herein, if poſſible more; Becauſe it Secured and Confirmed all the reſt.

p. 11It pleaſed therefore that Infinite Wiſdom and Goodneſs, as well as Supream Authority of God, to appoint in the Paradiſe, wherein he placed Adam, as the Repreſentation of his Holy and Happy State, Two Sacramental Trees; One the Tree of the Knowledge of Good and Evil; and the Other the Tree of Life. By the One He was under a Teſt of his Obedience in refraining from it; By Eating of the Other, he was to receive a viſible Pledge, and Seal of the Confirmation of his Bleſſed State: The refraining therefore from the one was to be but for a time; till which time of Abſtinence obſerved, and expired, he had no right to Eat of the Other: For ſo is ſignified; In that the Tree of Life was plainly prepared to be Eaten, ſo there muſt be a Time for the Eating of it; And in the Care God took, Adam ſhould not Eat of it, after he had Sinned, It appears God intended Adam ſhould not Eat of it, and Dye; For it was a Sacrament of living for ever as God ſaid, leaſt he put forth his Hand and Eat of the Tree of Life, and Live forever; which however ſpoken in deriſion, yet imports the Sacramental Senſe of the Tree of Life; According to all which Senſe, It is ſaid of the true and ſubſtantial Tree of life: Bleſſed are They that do his Commandments, that they may have Right to the Tree of life, Rev. 21. 14. Alluding to the Firſt Tree of life, of which Adam, if he for the time appointed, had kept the Command of God in not Eating of the Tree Forbidden, he would in due Seaſon have had Right to Eat of the Tree of life.

Now we may conceive two great Reaſons of God's forbidding the Fruit of this Tree.

1. The Obſervation of this Command had fixed Adam in Univerſal Obedience, and Perfected him in a Conformity to God, in Love, Humility, Dependence, Self-reſignation, Love and Care of his Poſterity; Righteouſneſs, Juſtice, and not invading, what was not his; Sobriety, Temperance, Univerſal Holineſs and Goodneſs being ſome way drawn up into it; on which account it might juſtly be ſtiled the Tree of the Knowledge of Good and Evil.

2. The Tree of life being a Sacramental Type, plainly and undoubtedly looking to Chriſt, by the ſo often uſe of it, and Application to the Eternal Wiſdom, Prov. 3. and in the Revelation: It argues ſtrongly, The Tree of the Knowledge of Good and Evil, was a Sacrament of Adam's Subſiſtence, for the Preſervation of his Integrity and Happineſs, in the Eternal Word, to come in Humane Nature, or the Second Adam, Repreſented to him by the Tree of life. For ſeeing theſe two Trees were coupled one to the other, ſuch as the One, ſuch was the Other; If one looked to Chriſt, ſo did the other; Now the greateſt Temptation to the Forbidden Fruit, was to be as God, knowing Good and Evil; that is; having the full Dominion over Good and Evil in himſelf; and ſo ſecuring that holy and happy State by himſelf and in himſelf, and not in Chriſt his Head, the Image of the inviſible God, the Firſt Born of every Creature, the Second Adam to Come, the Head of every Man; as the Apoſtle ſtiles him, referring to the firſt Conſtitution. And I have not the leaſt doubt, Jeſus Chriſt in ſo many great Expreſſions, that have no Reference to the Sin of man, was propoſed as the Surety of Creation; and the mediator of it, and not only as to men but to Angels. But as I remember Zanchy on John 8. Expounds, the Devil was a p. 12murderer from the Beginning, and abode not in the Truth, that is, not in Chriſt the Mediator, who is the Truth; Before All Angelical and Humane Being; By whom All were made, and conſiſt; So that Confirmation of both the Angelic, and humane Nature was in Him; and even as the Devil Fell by not abiding in Chriſt, ſo he Tempted Man, deceived Them on the ſame Point of not abiding in the Truth, that is, in Chriſt, but coveting to have All in Himſelf; by the Deluſion of the Lyar, the Father of Lyes.

Now this I have thus far inſiſted upon, to open ſo great a Truth in ſuch a way as may moſt ſhew the Conſpiring of the Law and the Goſpel in the ſame grand Point of the Salvation of the Elect; as ſhall be further ſhewn; how great Influence this ſtating of the Original Conſtitution hath upon it.

But we muſt yet further conſider the Relation, this Command of not Eating the Forbidden Fruit, or the Eating it, had to the Poſterity of Adam, or to All in Him.

For it is moſt plain from Scripture; Adam by having kept the Command of God, in not Eating the Forbidden Fruit, had convey'd Holineſs, and Happineſs, even Life and Glory from God, and Chriſt the Image of God to all deſcending from him: This may be undeniably argued from two Things.

1. He could not have coveyed Sin, and Death, if he had not been firſt appointed by God to convey Holineſs, and Life; For he was ordained by God to be a Common Head; Elſe, though the Parent of the World, he could not have been ſo; He could not be Ordained of God, Firſt, a conveyer of Evil; That came in by his own Sin; God indeed in higheſt Juſtice, as he continues the deſcent of Mankind from him, continues the Sanction of Conveyance of what he was, and had, which was Righteouſneſs, and Life, as he was by God Eſtabliſhed to convey; when by his Sin he had loſt that both Righteouſneſs, and life; as God does not cut off that Power of Propagating the World, given him in that Firſt Bleſſing of Fruitfulneſs, and Multiplication; So he does not reverſe the Sanction of his conveying, what he ſhould make himſelf a Root and Original of, by the ſpecial Ordination of God upon his Obedience, or Diſobedience in that one ſingle Act of Eating or not Eating; having then by that Act of Diſobedience plunged himſelf in Sin and Death, he conveys it with that derivation of humane Nature from him to the very End of the World: Chriſt alone coming into the World under a peculiar law of both Generation, and Holineſs of Nature.

2. He could not have been a Type of the Him to Come, if he had not been appointed by God a Conveyor of Righteouſneſs, and Life: For Chriſt is ſo alone; After the Tranſgreſſion Adam was a Type of Chriſt only in Conveyance, as a Common head, not as of Sin, and Death; For ſo he is an Oppoſite to him, who conveys Righteouſneſs, and Life. So therefore muſt Adam needs be as from God, that he might be a Type; the nobler part of his being a Type he loſt by Sin, and is now become only an oppoſite Type; He conveys but contrary to Chriſt, not Righteouſneſs, and Life, but Sin, and Death; and ſo he Begat Seth, not in the Image of God, who is Chriſt, but in his own Image, Gen. 5. 3.

But thus in every Thing, as the Apoſtle ſays, the Scripture Foreſeeing, God p. 13would do All he does, in Eternal Grace, and Love by Jeſus Chriſt, Preached before the Goſpel to Adam, in that Tree; the Symbol of removing him from the Thoughts of being a God to himſelf in the Dominion over Good, and Evil; Called the Knowledge of it, according to the great Importancy of the word, Knowing, in Scripture; but that he ſhould Truſt in him; ſhadowed to him, by the Tree of Life: Again he Preached the Goſpel to him by making him a Type of one to Come, as a Second Adam by way of Appearance, but he was before him, For he was before All things, as the Eternal Word to be made Man, and by him, They all conſiſt; So the firſt Man was to be an Adam, or Univerſal Original of Righteouſneſs and Life ſubordinate to Chriſt, dependent upon him, and to be Confirmed by him, by ſuch an Experiment given of the Obedience of Truſt, and not taking upon himſelf; For ſo the Apoſtle Pourtrays Luſt, 1 John 2. by its Firſt Parent Luſt, The Luſt of the Eye; The forbidden Fruit was fair to the Eye; The Luſt of the Fleſh, It was good to Taſt; The taking upon foreign, or Pride of Life, we ſhall be as Gods, &c. Adam therefore taking upon himſelf, and not Truſting in Chriſt to be ſuſtained for ever, loſt himſelf and his Poſterity, excepting Redeemed by Chriſt; as firſt offered, a Head of Confirmation; Now of Recovery.

And though this making Adam a Common head, as it hath proved, is a Scandal to proud Reaſon; Yet it was firſt, an Ordination of Grace, and Wiſdom, and, as I may ſay, a Compendious Contrivance for Happineſs, and Bleſſedneſs to Mankind; by one Man, the Common Parent, and Head, having by Faith in Chriſt, Repreſented by the Tree of Life, truſted in him, and not taken upon himſelf; and ſaying with the Prodigal; Let me have my Portion of good, all in my own hands.

Thus all Mankind had been ſecured, and not left to the hazard of every ſingle Perſon, betraying himſelf; For it is moſt apparent by Adam what every one would have done; he having all poſſible Advantages in a freſh Vigorous Holineſs, an unſtained World: Such a lively Invitation of the Tree of life, Such a ſhort Act of Self-denial, or refuſing to be a God to himſelf, as he thought to be, by Eating of that Forbidden Fruit.

But now, let us ſee, what all this contributes to the Points we are upon, which will be found to be exceeding in Enlightning both the Law, and the Goſpel to us.

1. From hence it appears the Law is an immutable, and unchangeable Law of Holineſs, and of Everlaſting Obligation, while there is ſuch a Being humane Nature. For it ariſes from the Being of God to be enjoyed in Holineſs, and Bleſſedneſs, by Man, made ſo to enjoy; And it ariſes from the Image of God, Jeſus Chriſt, in and by whom that State was to have been Confirmed, and ſo for ever Enjoyed; and by whom it is to be ſo Recovered.

2. From hence it Appears, there can be no new Law, but what muſt of Neceſſity entwine, and incorporate into that Firſt Law, and merge into it, ſo Adequate to the Being of Man, Enjoying the holy and Bleſſed God, by Jeſus Chriſt the Image of God; Such was that Law of not Eating the Forbidden Fruit; It was a Law of Truſt in Chriſt the Image of God, the Way, and the p. 14Truth, and the Life, by way of Confirmation, and ſo was immediately Adopted into that Law of Righteouſnoſs, and Holineſs: The Law of Faith in Chriſt the Redeemer, and of Repentance is in this Senſe no new Law, but that Old Commandment, and a New Commandment only, by being new Illuſtrated by a more glorious Light; but it unites with that Law firſt given of Holineſs, in and by Chriſt the Image of God for the enjoying God in Conformity to him; now in away of Redemption, Expiation, and Recovery, and thereby a Return to our Firſt State, according to the firſt Law.

3. From hence it Appears, the Everlaſting Covenant of God in Predeſtinating a Number of Mankind to be Conformed to the Image of his Son, cannot be diſanulled, or added to, nor taken from by any Diſpenſation or manner of Speaking, that comes after it, according to that Fore-mentioned Rule of the Apoſtle, Gal. 4. 3. underſtanding it of the Elect of God, controlling all Doubts; ſo that what Chriſt was to do as the Image of God by way of Confirmation, He now does by way of Redemption, by that mighty Eflectuating Image of the Glory of God in Chriſt by his Spirit.

4. From hence it Appears, that Jeſus Chriſt in the firſt and original Right of being, the Head of every Man, and the Image of the inviſible God, by whom, and for whom All Things were made, and without whom nothing was made, that was Made, and in whom they conſist, upholds a preſent State of the World in the Patience, and Long-ſuffering of God; and alſo bears up, as he pleaſes, the Natural Law, in which Man was made, enforcing the Reaſonableneſs, Juſtice, and Equity, to Turn by Repentance to that God; Who leaves not himſelf without Witneſs, in giving Fruitful Times, and Seaſons, and filling Mens Hearts with Food, and Gladneſs, (and ſo ſignifies Grace, and Mercy) and to Recover themſelves, as far as to the utmoſt they can to that State of Righteouſneſs, of which they find ſuch plain mentions of in their Hearts; and finding the ſhortneſs of their own Power to caſt themſelves upon Divine Grace, and Help.

And where the Light of the glorious Goſpel comes according to all degrees of Divine Revelation, the Obligation riſes higher, and becomes ſtronger. For the Tranſgreſſion and Ruin of Humane Nature does not take off the Obligation of Duty; but it ſtands wherein ſoever God does not immediately execute the Penalty, or vouchſafes any Remainder of Power at firſt given, or increaſe, and Advantage of that Remainder; and wherein ſoever Men do not thus, there is a Juſt particular, Perſonal Condemnation; But yet it Remains according to the firſt Standard Law of Creation, every Man muſt be miſerable for ever, and die the Death, whoever is not found in the Image of God in Chriſt in Righteouſneſs, and true Holineſs, for the Enjoyment of him.

5. From hence it laſtly Appears, The Elect of God in Jeſus Chriſt muſt be perfectly reſtored into a ſtate of Righteouſneſs, and freedom from Guilt, into a ſtate of Holineſs, and Purity, for the Enjoyment of God; and ſeeing this cannot be in Man Fallen, Sinful, Unholy, and ſo Miſerable for ever; It muſt be by the Sacrifice, Righteo…ſneſs, and Obedience of Chriſt imputed; by the Reſtoration of his Spirit, and all according to Grace, and Riches of Grace, and to the Praiſe of the Glory of that Grace, which Adam firſt refuſed; but is hereby p. 15exalted to a far higher Glory by Jeſus Chriſt appearing thus a Redeemer, a Reconciler, an Eternal Spirit ſo cloſely united, and fully declar'd in Redemption, For the Lord, even Chriſt, and his Increated Spirit is that Spirit changing into his own Image from Glory to Glory by that Spirit, who is Himſelf Jehovah.

That I may now make a nearer Approach to reſolve this great and weighty Queſtion; Whether the Goſpel can be in true, proper, and ſtrict Senſe ſtiled a Law; I will now propoſe theſe Two Heads to diſcourſe it upon.

1. I will ſhew, how far, the Law, as it is a Law, muſt yet needs join its Authority, for and with the Goſpel, according to its eternally Holy, and righteous Nature; and then I will on the other ſide ſhew, how far the Goſpel without any Abatement of its pureſt Goſpel-Nature, makes uſe of the Law, as a moſt righteous holy Law, to its own moſt graoious Ends.

2. I ſhall make it yet moſt evident from Scripture, that the Law can never, as it is Law in the Scripture Definings and Diſcourſes of it become Goſpel; Nor on the other ſide, can the Goſpel, as it is Goſpel, and drawn out according to the Everlaſting Covenant, paſs into the nature of Law, according to Scriptures deſcribing of Law.

I begin with the Firſt Head, to ſhew how far the Law cannot, even as Law, but join its Authority to the Goſpel.

1. That the Law of Reaſon, and Underſtanding, of Righteouſneſs, Holineſs, Goodneſs, that God hath engraven upon the Heart of Man, and ſeated in his Conſcience, cannot but Eſtabliſh the Revelation of Chriſt, and Grace by him, manifeſted by ſuch a mighty Power from Heaven, and aſſerted by ſo many Infallible Proofs to be from God; ſo full of Goodneſs, and Grace, above the very Law of Creation it ſelf Implanted in Mans Heart: It cannot, I ſay, but Eſtabliſh it as a Faithful Saying, and worthy of All Acceptation, of both Faith, Love, and Obedience; So that in this very Regard, it may be truly and properly ſtiled a Law of Faith and Obedience to the Goſpel among all Nations, to whom it comes, and is moſt ſtrictly enjoined, and commanded by it: And ſo the Apoſtle might moſt elegantly ſay, Boaſting is excluded; By what Law? of Works? viz. The Law as it Commands Works; Nay, by the Law, as it Commands Faith, or the Receiving Chriſt as a Saviour, and his Righteouſneſs, by meer Gift, and of Grace; in which Righteouſneſs hath ſo great Honour, and full Satisfaction paid to it, that it cannot but accept, and charge upon All that hear of it the Acceptation of it.

But becauſe thus Faith will ſtand as a Work, though (as I may call it) a Poſt-Work, or a Work after Sin; I rather underſtand the Apoſtle uſing here the Word, Law of Faith, in a Lax and Alluſive Senſe, as any Doctrin, or Divine Manifeſtation may be called a Law.

2. The Law hereupon cannot but enlarge its Promiſes, according to this Divine Conſtitution; For if God have declared, that He will give Eternal Life to all that Believe in Chriſt, and ſavingly Turn from Iniquity by Repentan…, and doth accept the Righteouſneſs of Chriſt imputed to Believers, inſtead of unſinning Obedience; the Law muſt needs join Iſſue with theſe Declarations of God, and with what Infinite Truth and Grace have ſaid, and Confirm with its p. 16own Sanctions, all theſe Promiſes, as earneſtly to be deſired and laid hold of, yet ſtill this belongs to the Law, as Law, and enterferes not with Goſpel, as Free Grace.

For as all the Commands of the Law are grounded upon the Sovereignty, and Righteouſneſs of God; So are its Promiſes grounded upon the Power, Truth, Goodneſs, and Unchangeableneſs of God: If then the Goſpel declares a Righteouſneſs of God, a Righteouſneſs of God by Faith in Jeſus Chriſt, accepted of God beyond any Righteouſneſs by Works of the Law; The very Law it ſelf opens, and enlarges all its Promiſes to that Righteous Perſon by the Righteouſneſs of Christ; and as this Righteouſneſs, on which ſuch a Perſon is Juſtified, is exceeding unto Him, and upon Him, as the Apoſtle ſpeaks; that is; every way over▪flows him, and ſo beyond all other Righteouſneſſes; So does the Law extend its Promiſes to the utmoſt in Relation to it, and therefore God is ſaid (as in Triumph) to declare herein, and at that very time his Righteouſneſs; that he might be Juſt, and the Juſtifier of him that Believes in Jeſus, Rom. 3. And the Apoſtle John ſaith, If we Confeſs our Sins, that is, acknowledge our Abſolute Neceſſity of ſuch a Righteouſneſs by Chriſt, and receive it, He is Faithful, and Juſt; Even according to the Eternal Law of Righteouſneſs to forgive us our Sins, and to Cleanſe us from All Unrighteouſneſs: So they who receive abundance of Grace, and of the Gift of Righteouſneſs, ſhall Reign in Life by Jeſus Chriſt: Not only Live, as the Law ſaith to the Man, who doth its Works, but Reign in Life; the Promiſes of the Law being ſtretched out, and accumulated upon ſuch a Perſon ſo Juſtified by the Tranſcendent Righteouſneſs of Chriſt.

3. The Law opens wide its Threatnings in the Cauſe of, and on Injury done to the Goſpel, and the Grace of God Revealed in it; for Seeing, It is Eſſential to the Law of Righteouſneſs to Condemn Sinners; It is alſo Eſſential to it to Condemn and Adjudge to its Puniſhments according to the Degrees of Sin, and Guilt; For, ſaith the Apoſtle, He that Tranſgreſſed Moſes Law, died without Mercy, under two or three Witneſſes, and every Tranſgreſſion Received a juſt Recompence of Reward, that is, according to the degree of Guilt, and Demerit. Of how much ſorer Puniſhment ſuppoſe ye ſhall, he be thought Worthy, who hath trod under Foot the Son God, and Counted the Blood of the Covenant a Common Thing, and done deſpite to the Spirit of Grace?

This is plainly according to the Law of Righteouſneſs, according to which alſo Chriſt ſaid; It ſhall be more tolerable for Sodom and Gomorrha. Thus we may ſee how far the Law muſt needs attend the Goſpel with all its Authority.

I will now ſhew how the Goſpel takes in the Law, and makes uſe of it for its own great Ends, and Purpoſes: Upon Account of which the Apoſtle ſays, Do we make void the Law? nay we Eſtabliſh it.

The Law ſtands fair in the Goſpel, and in its Full Perfection of breadth, and length; that it may ſhew the Glory of the Righteouſneſs, and Obedience of Jeſus Chriſt; and alſo It ſtands with all its Penalty, Severity, Curſe, and Condemnation, that it may ſhew the Deep of the Sufferings of our Great Mediator; and Interpret to us the Agony, wherein he Sweat drops of Blood, and the Meaning of that loud Cry, My God, my God, Why haſt thou Forſaken me? p. 17For, ſaid Chriſt; Thus in every Iota of the Revealed Will of God, It be came Him to fulfil All Righteouſneſs.

2. That it may ſhew to all the Glory from which they are Fallen, and from which they daily fall lower, and lower; the Deformity of their own State; the Dread and Horror of that Ruin, and Condemnation of Hell, and Death, that is ſo juſtly come upon Sinners, fallen ſhort of that Glory of God; For this Holy, Righteous, and good Law, of ſuch Purity, and Cleanneſs, a Fiery Law, a Royal Law, a Law of Liberty, Shewes all the Hatefulneſs of Sin, and Juſtice of Puniſhment, and Condemnation; And All This is in order to Humiliation, Sight, and Senſe of Sin, Converſion from it; and eſpecially to ſhew the great Neceſſity of Chriſt's Redemption, Grace, the Free Gift of Righteouſneſs, and Juſtification by him. For thus by the Law is the Knowledge of Sin; Thus the Law worketh Wrath; That is, it both ſtirs up the due Apprehenſion of it, and if not prevented by Pardon, and Juſtification, It calls up Vengeance againſt the Offender; wherefore the Law is our School maſter, to bring us to Chriſt, by the Severity and Rigor of its Juſtice. And as ſuch it is in the hand of the Goſpel.

3. That the Goſpel may by the Law ſhew that perfect Pattern, and Exemplar of Holineſs, and Purity of Thoughts, Words and Actions, to which we are to aſpire; that Cleanſing of our ſelves from the Filthineſs of Fleſh and Spirit, to perfect Holineſs, in the Fear of God; that exceeding Broad Commandment, that ſets an End, or Bound, ſhewing all other Perfection too ſhort, and too narrow compared with it ſelf; and ſo the Law may be as a Rule of Holy Life, and Action, to which we ſhould follow on according to the Mark even of Perfection it ſelf; If it could be; to attain the very State of that Perfection, that ſhall be in the Reſurrection of the Dead.

And herein there are Four great Goſpel Ends, Aimed at by the Goſpel, thus taking the Law under it ſelf.

1. That we may feel a continual Neceſſity of making Recourſe to the Blood of Chriſt, the Fountain ſet open for Sin and for Uncleanneſs; becauſe, by this holy Law, there is a diſcovery of daily Defilements, Failings, Falls, Imperfections, and Infirmities; concerning which, there can be no Attonement between God and us, but by the Blood of the Lamb, offered by the Eternal Spirit, and his Appearing in that Blood to the very Face of God for us in Heaven; For on the leaſt Failing, or Offence, the Law hath none to offer us; So that there can be nothing but Condemnation: On this Account therefore we find in the Goſpel ſo many of the Laws Severities, that we may be continually awakened to go to Chriſt.

2. That we may find Inability in our ſelves to do any thing ſuitable, or agreeable to that holy Law; which Commands with an Aſtoniſhing and Admirable Excellency of Holineſs, but gives not the leaſt Power, or Strength to perform what it Commands; And in both Reſpects, The Apoſtle may be very well underſtood; If there had been a Law that could have given Life, verily Righteouſneſs ſhould have been by the Law. But the Law that Commands, and gives not Power, is therefore called a Letter that Kills.

p. 183. That herein the Goſpel may ſhew it ſelf to be a Goſpel indeed; In the Miniſtration of Righteouſneſs oppoſite to the Law, the Miniſtration of Condemnation; and in the Miniſtration of Life, and Power, by the Spirit giving ſtrength to do what is Commanded; and ſo enabling the Spirits of Saints to become the Epiſtle, and Goſpel of Chriſt; Miniſtred by the Servants of Chriſt in Preaching the New Teſtament; but written not with Ink, or in the Leaves of the Bible, but with the Spirit of the Living God; and not in Tables of Stone, but in the Fleſhly Tables of the Heart; and therefore is the Goſpel in all its moſt proper ways of Speaking ſo conſtantly interlineated with Chriſt, and his Spirit.

4. Seeing what even the Spirit is pleaſed to vouchſafe in the preſent State, is ſo much below the very Glory, the Goſpel holds out; There is a continual Incitation, the Goſpel ſets before us to deſire that Change from the Beginning Glory of the preſent State, to the Glory, that ſhall be in the Perfect State, of the Kingdom of Chriſt; And on this Account is that Future State, ſo often mentioned; when indeed with a Face perfectedly open, we ſhall behold as in a Mirror, not as in ordinary Mirrors, our own Natural Faces, but Jeſus Chriſt the Image of God in his own Glory; and we now are in Degrees, and ſhall be perfectly Changed into the ſame Image from Glory begun now, to the Perfection of the ſame Glory in the Kingdom of Chriſt, as by that Spirit Jehovah.

And this gives us the true Excellency of the Goſpel; The Law, like our ordinary Mirrors, ſhews our own Faces by that Light, which firſt indeed repreſents what we ought to be, but we not being that, it Reproves, and Condemns ſuch Sinners, or Imperfect Saints, as the Beſt are; but it ſhews no Glorious Image, or not in Chriſt, with an Efficacious Changing Grace, and Power: But this the Goſpel does for us.

4. The Goſpel takes the Law into it ſelf, that it may, though it be in it ſelf a Miniſtration of Righteouſneſs, and Life, and Spirit; Yet that it may by the Law ſhew the Greatneſs of the Sin of Unbelief, and Impenitency, Re…ection of it ſelf, and Refuſal of its gracious Offers.

And this it does on Two great Reaſons.

1. That all thoſe Manifeſtations of the Sin and Danger of an Unbelieving, Impenitent State, may be Rational Inſtruments, and Conveyances, in the hand of the Spirit, of that Power of Faith, and Repentance, flowing from it ſelf in the New-Teſtament into the Hearts of the Elect.

2. That the Goſpel may have in Readineſs the Law to Revenge every Diſobedience againſt it ſelf; and yet preſerve its own high Title of the New-Teſtament, and the Covenant of Grace; For as the Lord ſaith, I accuſe you not; You have one that Accuſeth you, even Moſes in whom you Truſt; and I Judge you not; The Words that I have ſpoken, they ſhall Judge you at the Laſt Day, viz. in the Virtue, and the Authority of that Eternal Law of Righteouſneſs, which, as hath been ſhewn, cannot but paſs along with the ſo gracious Goſpel Diſpenſation.

And thus when the Goſpel hath made offer of it ſelf, and all the Grace of it without Saving Effect.

p. 19The Law and Juſtice; according to it, Seiſes upon the Sinner for Sin, againſt that Eternal Righteouſneſs Eſſential to it ſelf; and againſt the Unſpeakable Grace of the Goſpel, with dreadfulleſt Aggravations of Condemnation; And herein Jeſus Chriſt the Eternal Son of God in our Nature is the Righteous Judge at that Day; though here on Earth he judged not, being Come not to Judge, but to Save.

And his Judgment is according to that Eternal Law, ſeated in the Heart, and Thoughts of Men; and yet according to the Goſpel, as the Apoſtle ſpeaks, declaring that his Judgment, agreeable with the Law written in Mens Hearts, and ſo in the Word of God; which very Law written in the Heart, and Thoughts of Men, Accuſing, or Excuſing, is now in the hand of Chriſt, and of the Goſpel to its own great Ends of drawing them to Chriſt, who are his, and leading them under the Conduct of his Spirit; And God is ſaid there to Judge the Secrets of Mens Hearts according to the Goſpel, concerning that Light, and Senſe of Natural Conſcience; Becauſe the Grace of the Goſpel both exalts this Light; and becauſe alſo according to the ſaving Effects of the Goſpel upon theſe Powers of Natural Conſcience, ſo preſerved by Chriſt, every Man is found to Honor, Praiſe, and Glory; or elſe falls under the Revelation of the Righteous Judgment of God upon their hard and Impenitent Hearts, and Ways; by which they have treaſured up Wrath againſt the Day of Wrath.

And of all things in both States, Jeſus Chriſt is moſt righteouſly, and propperly conſtituted the Judge, as ſhall be further made out.

But notwithſtanding the Law, and the Goſpel, do thus far join themſelves, one to another, yet (which will come up cloſe to the Deciſion of this Queſtion,) The Law can never paſs into the Nature of the Goſpel, nor can the Goſpel become a Law: For,

Firſt, It is moſt evident, the Law can never become Goſpel, or of the excellent Nature of it; as ſhall be ſeen in a brief Compare of the one with other, in theſe following Particulars.

1. The Goſpel, or New-Teſtament gives the Image of the Glory of God in the Face of Jeſus Chriſt; an Image of the Admirable Beauty, and Life, in Chriſt the Wiſdom of God, the Righteouſneſs of God, and the Power of God; Perfect, Increated, Invariable, Eternal, ready to communicate it ſelf in Richeſt Abundance to All the Election of God; But the Spirit of God it ſelf Repreſents the Law, a Holy, and Righteous Rule; It muſt ſo needs be; But it is Engraven only in Tables of Stone, or written with Ink; For Jeſus Chriſt, the Image of God, in which Adam was made, withdrew upon the Sin, and Fall of Adam; and what Adam had, was loſt, and defaced, ſo that there is a Rule of Glory, but no Image of Glory; as in the Goſpel, that by the Covenant of Grace is to Communicate it ſelf.

2. The Goſpel having ſuch a Communication of Righteouſneſs, ſo High, ſo Perfect, can accept a Sinner by putting upon him a Perfect Righteouſneſs and Obedience, and ſo blot out all his Tranſgreſſions, and Imperfections by a full and free Pardon; the Penalty being fully Anſwered, and diſcharged p. 20by Chriſts Death, and Sufferings, even as the Righteouſneſs is fulfilled by him, who is that Image of Glory; But the Law being only a Rule and no more, can accept no leſs, than the whole and Perfect Obedience; For the leaſt Offence being (as they ſpeak) Solutio continui, a Convulſion or Breach of the whole Frame of Righteouſneſs, the Law can pronounce nothing, but Condemnation to a Sinner, who hath not that Full, and Perfect Righteouſneſs of the Goſpel to offer to it; but ſollicits, and ſtirs up, and works Wrath by the diſcovery of Sin; and it ſtains all Imperfect Righteouſneſs by declaring the Offendor in one Point guilty of all; It brings to nothing all outward Righteouſneſs, by ſhewing the very firſt Deſire, or Coveting to be Sin.

3. The inward Inherent Righteouſneſs, ſo abſolutely Neceſſary to be in every Perſon redeemed by Chriſt, and united to him, is not only enjoin'd upon him by a Letter that Kills, by Commanding, and giving no Power; but is conveyed to him by a Quickning Spirit, changing him into the ſame Image from Beginning Glory, to Perfect Glory; as by that Lord, who is that Spirit Jehovah; one with that Spirit, and who himſelf is that Image, and that Spirit; So every one Redeemed by Chriſt is the Epiſtle and Goſpel of Chriſt it ſelf, written not with Ink, but with the Spirit of the living God; This the Law can never do; it Commands, and ſuppoſes the Power, which was once given; but the Law never conſiders the Loſs by the Fall, nor takes Compaſſion of it; So never it can become a Goſpel: For the Goſpel brings every good Work from the Treaſury of Eternal Love, and Grace, from the Blood of the Everlaſting Covenant by a meeting of the Spirit, of the Goſpel in the Heart of every Elected in Chriſt; and from Providential Opportunities, and Advantages of ſuch holy Action, and good Work, according to the Will of God, Heb. 13.

4. The Reward therefore, and the whole procedure of Judgment is according to the Goſpel; of, and according to meer Grace to all the Elect of God, though in, and with a Splendor of Holineſs, and Purity; But whatever is done at that day ſo, that the Law hath the Superiority; even to, and upon Thoſe, who enjoy the Goſpel; all is turned to Condemnation, and Aggravation of Puniſhment; even to, and upon all thoſe who are not the Evangelized, the Children of the Goſpel by Election; and yet in a way of cleareſt Juſtice, and Righteouſneſs, according to their Works, in that Righteous Judgment; as ſhall preſently be, in a particular Head of this Dſcourſe made out concerning that great day.

5. The Goſpel hath this moſt illuſtriouſly peculiar to it; that it toucheth nothing, even that is in its own Nature moſt ſevere, and fartheſt from Grace, but it by its high Dominion of Grace, it Subordinates it to the Ends, Purpoſes, and Service of Grace; even the Law, Sin, and Death, that where they Abound, Grace does much more Abound; where Sin by the Law does Reign unto Death, All, who receive abundance of Grace, and of the Gift of Righteouſneſs, ſhall much more Reign in Life by Jeſus Chriſt; and Grace it ſelf ſo Reigns; As therefore it hath been made out; Even the Law is throughout taken into this great Service of the Goſpel, for the great Ends, p. 21and Purpoſes of Grace; but now the Law takes nothing under its Cognizance, but ſo far as it comes under its Hand, with Relation to Fallen Man, it turns it, like it ſelf, into a Killing Letter, and into a Miniſtration of Condemnation.

Let us therefore conſider the moſt different Influence of the Law, in Three Diſpenſations that Comprehend all the Dealings, or manner of Treaties, God hath had with Man, ſince the Tranſgreſſion of Adam.

1. That which is the moſt Univerſal Diſpenſation of God towards all Mankind, and is generally ſtiled the Law, or Light of Nature, or as the Apoſtle calls it, The Work of the Law written in the Heart wherein All ſhould be doing by Nature the things contained in the Law, Men being a Law to themſelves; And this, though it be the loweſt of Divine Diſpenſations to Men; in order to recovery of the Elect, in order to Humane Society for the Elects ſake; yet it is general to All; Only in Children, and Ideots, it is hidden and cloſe folded up, for want of the Uſe of the Faculties, elſe it is the ſame: And it is by the Interpoſal of the Mediator for the Elects ſake, that there ſhould be a World under the Patience and long-Suffering of God; and by the ſame Patience and long-Suffering there was a Reſerve, and Reprieve from the utter Loſs of the Image of God, as from Chriſt Communicated; on account of which he is ſaid to enlighten every Man that comes into the World; which Light is capable of more and more degrees of Clearneſs, and Power, if cloſely attended to; whereby the World becomes habitable by being under the Government of that Eternal Wiſdom, by which Kings Reign, Princes, and all the Judges of the Earth decree Juſtice, Prov. 8. 15.

Now this Reſerve of the Image of God in Man, as it falls under the Law, or the ſtrict Rule of Holineſs; It ſerves only to Self-Accuſation, as to every particular Perſon, that he hath not acted up to that Law, and Light within; and yet ſtill if they did live up to the higheſt degrees, it could not make a Recovery or Reſtoration of any Man without Chriſt; For without any the leaſt Acceptance of what is done according to it; It only Aggravates what was not done to the height; ſo that That Accuſation of Thoughts the Apoſtle ſpeaks of, the Law hath its Power over; and the Excuſings or Apologies of Thoughts are from the Grace of the Goſpel: which does allow them in Abatement of Condemnation, for any good thing found in them, or done by them; and therefore the Apoſtle ſays; God will Judge the Secrets of all Hearts at that Day according to this Goſpel by Jeſus Chriſt; ſhewing, that with Relation to this Light given by the Mediator, and for his ſake, God will proceed with great Goſpel Equity, and Mercy; which may be another, and greater Sen…e of thoſe words before given, to all thoſe, who have laid together thoſe Remainders, or Reſerves of the Light of Nature, and the Patience, and Goodneſs of God; of which he hath given ſo many Witneſſes; So that it ſhall be more Tolerable for ſuch, than others; who have trodden all theſe under Foot; and run into all Exceſs of Riot, Cruelties, and all Uncleanneſs with Greedineſs.

p. 22But in all the Elect the Grace of the Goſpel makes much a higher uſe of this Light, for it lifts them up above it into a New-Creation, and Regeneration by the Spirit of Life, and Grace, from Chriſt; and of this the Apoſtle Diſcourſes after the Mentions of the Law of Nature, and the Gentiles Conformity to it in ſome parts; the Grace of the Goſpel turns the Uncircumciſion into Circumciſion of the Spirit, as he goes on.

2. Let us conſider the great difference between the Law, and the Goſpel in that, which Scripture in the New Teſtament ſo univerſally ſtiles the Law, viz. the whole Frame of the Moſaic Law; and as this was purely by it ſelf, and as it did not look to Chriſt, it is Repreſented, as that rigorous and ſevere Diſpenſation, that is, the Killing Letter, the Miniſtration of Death, of Condemnation, the Law that worketh Wrath; by which is the Knowledge of Sin, by which no Fleſh can be Juſtified in his Sight: a Law of Works done by our own Power, in Number, Weight, and Meaſure; or elſe it brings under the Curſe; A Law therefore, that can by no means give life, and ſo Righteouſneſs cannot be by it unto Juſtification of Life; and all the Ceremonies are, but ſo many Labels, Hand-writings, and Seals againſt us, and contrary to us: Binding us to keep the whole Law; ſo oppoſite to Chriſt that where they are obſerved ſince Reverſed by the Goſpel, he can profit us nothing; oppoſite to Grace, ſo that he that Adheres to them for Righteouſneſs, falls from Grace, and is under the works of the Law, and under the Curſe; as the Apoſtle ſays, whoever Sins having the Law, periſhes by it, and with having it. It is a Covenant, that is found fault with, becauſe God finds fault with them, who are under it for Breaking it: And yet all this time the Law is Holy, Juſt, and Good; and therefore there was a Glory in regard of its ſo intimate, and eſſential Goodneſs, that reflected a Glory on Moſes his Face, when God gave the Two Tables; as it were, in Remembrance of the firſt Glory on Adam; but it ſoon vaniſhed into a Miniſtry of Death and Condemnation, ſhewing how ſoon Adam fell from the glory of God: And yet even this whole Moſaic Frame was deſigned with all its Ceremonies to lead to Chriſt, according to all the Service of the Law to the Goſpel, when it is in the hand of the Goſpel, as hath been before explained; in which regard alſo Moſes his Face ſhone, receiving the Raies of the Divine glory in the Face of Chriſt; but becauſe the Efficacy of the Goſpel-grace was only to the Elect, the Law became Superior, and the Ceremonies thickned as a Veil upon that glory; Emblemed by the Veil on Moſes his Face, which hid the glory of Chriſt; which Veil ſo ſadly lies on the Minds of the Jews, blinding them to this day. But this very Law being in the hand of the Goſpel to the Elect was a Law converting the Soul, making Wiſe, the Way of Life; and all its Ceremonies led to Chriſt; and his glory ſhone through them; although, becauſe it was not a Diſpenſation high and Spiritual enough for that glory o… grace, They ſaw, That glory was to be done away in Chriſt, not to Remain; and therefore, even as God did often under-value all the legal State in compare with the Goſpel-grace; So did his Saints alſo in the time of the Old-Teſtament; and under the Goſpel it is done away; But the ſubſtantial Goodneſs of of it was then, and ever ſhall be in the hand of the Goſpel; as hath been more fully ſet out in the laſt Head of Diſcourſe.

p. 233. Let us now laſtly duly weigh, how far even the Diſpenſation of the Goſpel becomes Law to them, who by not being in Chriſt, are under the Law, although they have the Light of the Goſpel vouchſafed to them in the outward Adminiſtration; For to whomſoever the Goſpel is hid or veiled, and a Savor of Death, they are left to the Dominion of the Law over them; However the Goſpel be never ſo clearly offered to them; The Law then having nothing to do with the Promiſes of Grace, it urges upon us, whatever is to be done by our ſelves; it preſſes the Acceptance of Chriſt, and of his Righteouſneſs, a Conformity to his Holineſs, and to his holy Precepts, as the only way to Recover our ſelves; but it having no Power of Promiſe, according to the Goſpel in its own proper Ordination, or Diſpenſation, it calls upon us in our own Strength, and Improvements of our ſelves to obtain both Righteouſneſs and the Spirit; and ſo entitles us after the manner of Works only, to Pardon of Sin, Righteouſneſs and Sanctification by Chriſt; which is turning the Goſpel into a Law, to all, who are not the Children of God by Faith in Jeſus Chriſt; Hereupon it proceeds to aggravate Guilt, and Condemnation, and to make it more Tolerable for any, than for thoſe who having had the Goſpel, have not yet reached Juſtification, and Righteouſneſs, and Sanctification, and Holineſs, by and from the Goſpel according to it.

But now the Goſpel proceeds quite otherwiſe with all thoſe, who are the Evangelized, truly the Children of Promiſe; For it gives all to them freely, and as a Miniſtration of Righteouſneſs, of Life, and of the Spirit; even that very Righteouſneſs, and Spirit; It does not ſet the Elect of God to Correct their Faces, the Face of their Hearts and Lives by it, as by a Glaſs, or Mirror, ſhewing them what they are; but it preſents Jeſus Chriſt the Image of God, who is alſo the Lord, that Spirit changing the Saints into the ſame Image; though indeed it be, but a Beginning Glory, onwards ſtill to Perfection of Glory; So that there are Raies of Glory from Chriſt upon the Soul, and Spirit of every one, united to him, far greater than the Raies of Glory on Moſes his Face, ſhining from God in his Law, by his Image Chriſt; but not as Mediator, but as the Eternal Word in our Nature, and as in the Firſt Creation, not our Truſtee, and Surety in the New-Covenant, and New-Creation; So That Glory was none, being ſo much exceeded by Chriſt as Mediator; which is alſo a remaining Glory, always, going on to the Perfection of Glory.

Whatever therefore of Righteouſneſs ariſes any way to, or in Man, not thus derived from Chriſt, Scripture calls it Fleſh, as being Man's Righteouſneſs, not Gods; and Righteouſneſs of Fleſh, that is, of Humane Erection, not Gods Righteouſneſs; and ſo the Holineſs riſing from Mens Faculties, and Power, is Born of Fleſh, and ſo is Fleſh, and is not Spirit, not after the Spirit; Therefore it cannot See, Enjoy, or enter into the Kingdom of God. And this muſt needs be plainly our Lords Senſe; and thus he does not ſpeak of Fleſh, Corrupt Fleſh, as it ſpeaks Luſt, and foul Corruption; for that cannot pretend to have any thing to do in the matter of Righteouſneſs, and Holineſs; but by Fleſh, is to be underſtood Creature-Righteouſneſs, and Holineſs, as in our preſent Fallen State; and in regard of this, No Fleſh, (that is, Man with all his p. 24Powers, even of Soul in this ſinful lapſed Nature; whatever is not of God in Chriſt is this Fleſh,) I ſay, no ſuch Fleſh ſhall boaſt, or Glory in his preſence as having obtained the glory of God, nor be juſtified in his Sight.

Now by all this, it plainly Appears, the Goſpel is ſo diſtinct, in each particular from the Law, that it can no more return back into a Law, according to Scripture Diſcourſe, when it ſpeaks ſtrictly of Law, as Law, then the Law become Goſpel: Yet I ſhall further argue it more particularly, that the Goſpel cannot be a Law in the proper Scripture Senſe of a Law; although it be to be acknowledged, the Law can never ceaſe to be, becauſe it is Eternal Righteouſneſs; and it hath, and ought to have Power upon all the Reſerve of the Light, and Law of Nature, and upon all the Improvements of it by Common Grace from the helps of Revealed Truth in the Word of God; Yea, even the very Saints, and Servants of Chriſt are hereby kept within Bounds at any Time, or in any Acts, wherein the Grace of Chriſt is not preſent to them more abundantly; they are hereby acted to their Duty; and the Supream Wiſdom, and Grace of the Goſpel ſubordinates it to its own Purpoſes, both in the Elect, and in the Non-Elect, as hath been ſhewn.

And this Anſwers all Cavils about the Doctrin of Free grace, as if the Teaching of it were Antinomianiſm, and let men looſe either to Carnal Licentiouſneſs, Eaſe and Security, Till the grace of God ſhould come, and Work. But even while the Eye of the Soul is ſupreamly upon Free grace, the free gift of Righteouſneſs, and of the Spirit; yet the Law binds every Soul to its Ultimum Poſſe, the All it can do; and the Goſpel ſubordinates the Law to engage Men ſo to do; and though this be no Condition, or Qualification, on which Free grace is determined; yet it is oftentimes the way, and method of Supream grace to come upon ſuch motion, and action of the Soul; not for the ſake of that, but for its own ſake, therefore to excite thereunto; And it is one of the Wiſe methods of Gods Government of the World to make it Habitable for his Elects ſake, to Influence the Hearts, and Actions of men either by that light of Nature, or by his Goſpel: All which I have prefixed, as neceſſary to remove all Scruple, and doubt of what is to come after in the proof of this, that the Goſpel is not a Law.

For by what is ſaid, it Appears, the Goſpel and the Law are joined; one to and with another, in ſweeteſt Conſent, ſo that all in Chriſt are foreign, or under the Law to Chriſt, and neither entrench upon, nor enterfere, one with the other; But if they are divided or ſet one in Oppoſition to the other, either Antinomianiſm truly ſo called, Or a Covenant of Works is brought in; even as the Jews ſeparating that Law from Chriſt, turned it to their own great Ruin into a Covenant of Works; and the Apoſtle intimates every where the great danger of turning the grace of God into Licentiouſneſs, or proclaiming a liberty to Sin, that Grace may Abound; if we do not join the Law under the Goſpel.

But thus Joining, and Setting them in a Conſent, and Union in the great End; the glory of Grace from the Foundation of the World; we Honour, and Eſtabliſh both; and plainly Underſtand; That the Goſpel is only a p. 25Covenant of Grace, a Miniſtration of Righteouſneſs, Life, and Spirit; and yet hath ſo many admirable Rules of Holineſs, ſuch powerful Commands and Exhortations to it; as alſo to Faith in Chriſt, and Repentance, ſo many dreadful Threatnings and Denunciations, and ſo ſevere a Judicature at the laſt, not in it ſelf, but by the Miniſtry of the Law. In that the Law is ſo prepared, as to ſerve it fully and adequately thereunto; and it ſelf only, (as hath been ſaid) is a Miniſtration of Righteouſneſs,, and Life.

Obj. If any ſhould ſay, By what means can the Goſpel thus Preach the Law, and hold out all the Perfections and Severities of it, both as to it ſelf, as a Declaration of Free Grace only; or as to the Law, as an Eternal Law of Righteouſneſs, and not be turned into a Law?

Anſw. The Goſpel being the manifeſtation of Life, and Salvation, it muſt needs come with a great glory of Light, and Truth, on every thing; wherein the whole nature of Life and Death, Happineſs and Miſery, the Humane Nature can be concerned in, ſtands; ſo that tho, it is not a Law, it is yet a Doctrin of the greateſt Amplitude, Compaſs and Extent in all things, that pertain to Life and Godlineſs, or on the other ſide, to Sin, and Death: So that as the Apoſtle ſays, it hath Brought Life and Immortality to light; ſo it hath brought all the other things any way related thereto to Light: So then it is out of all doubt; when ever the Goſpel comes, a great Light comes, like the Morning ſpread on the Mountains: It is therefore called, the Day ſpring from on high, oppoſed to Night and Darkneſs, and the Vally of the Shadow of Death; and ſo that there is a ſupport of, and in all our greater illuminations, of Natural Conſcience, by that eternal Word, Enlightning every man that comes into the World; and on this very account were thoſe more Heroick efforts of Natural Light, and Moral Philoſophy, by Seneca, Plutarch, Plotinus, Simplicius, about the very time of the ſpread of the Goſpel-Light by the Apoſtles.

I come therefore to decide that noble Queſtion, as I ſtile it, whether the Goſpel can bear or comport with the true Notion or ſenſe of a Law. To anſwer this Queſtion, There muſt be firſt a due Underſtanding, and Notion of a Law: In the general, Law may be applied to any Doctrin, or determinate Frame, Conſtitution, or Settlement, that cannot be changed, or varied. And thus the Goſpel may be called a Law.

But this is but a very general and looſe Notion of a Law. There is a more ſtrict ſenſe of it; and it imports three things.

1. A rule of Action, given by a juſt Authority, that muſt be obſerved.

2. It ſuppoſes a Power reſident in the Perſon under that Command, and therefore it expects Obedience without any further Aſſiſtance, or Gift of Power, to enable in the Obedience.

3. Rewards, or Puniſhments are ſuſpended upon the Obedience, or Diſobedience, and a juſt Judgment muſt accordingly be given.

But ſuch a Law, as this the Goſpel, a Covenat of Grace, cannot be, as may be argued upon theſe great Accounts.

Arg. 1. There can be no Law given, no rule of holy Action, …ut it muſt needs merge and fall into the Eternal Law of Righteouſneſs, and be the ſame with it, being ſo perfect, and (as hath been ſhewn) … Br…; ſo that upon a ſuppoſal of a new propoſal of Grace, the acceptance and p. 26obedience of Faith, is as much commanded by the Eternal Law, as any of the moſt Natural Moral Duties of Fear of God, or Righteouſneſs; and the ſame may be ſaid of Repentance.

Arg. 2. The ſuppoſal of the Goſpel's being a new Law, neceſſarily ſuppoſes a new Power given, as large as that Law. So that whoever teaches the Goſpel a Law, muſt alſo aſſert; All to whom the Goſpel comes, muſt have a Power vouchſafed enabling them to Faith and Repentance; which ſeeing Mr. Williams diſowns, as given to All, the Argument, is very heavy upon him; But, as I have ſtated Faith and Repentance within the firſt Law, The firſt Power given obliges without any Power vouchſafed a new, even as to all other Duties of Obedience, as hath been ſaid.

For the further Illuſtration of the Point, that a new Law requires new Power.

Let it be ſuppoſed Adam had no power of Faith, or Repentance, ever given him; he could not forfeit from his Poſterity, what he never had.

If there be then a Law of Faith, and Repentance given, there muſt be a Power of Faith and Repentance anſwering that Law; and ſo there muſt be ſuch univerſal power of Grace given, as may anſwer that Law in all, to whom it extends, as a Law.

But now, let us look upon Faith, and Repentance to be a Law included within the univerſal Law of Righteouſneſs; as I do; and as muſt needs be done, viz. Upon two Suppoſitions.

1. That Man is fallen into Sin.

2. That God is pleaſed to offer a Mediator and a Pardon, and ſo to accept the Righteouſneſs of another, and Repentance after Sin: It will then follow, the Faith and Repentance commanded, are but the exertions of that Power of the Image of God firſt given; for the ſame Power that tends to Conſervation in the firſt Righteouſneſs, works to Reſtitution to that Righteouſneſs, when loſt, upon any poſſibility of Recovery.

Herein therefore is the Grace of the Mediator to all Mankind, that he hath ſhored up the lapſed Faculties of Humane Nature Univerſally; that there are ſome Reſerves of that Law, and light of the Firſt Creation, ſome of the Characters, and firſt impreſſions for very great Ends, both as to the Government of the World; as alſo to faſten the grace of the Goſpel unto, to whom it comes; and ſeeing the Patience and Long-ſuffering and Bounty of God to mankind is a Witneſs of ſome merciful Intention.

Finding therefore ſuch motions of the Law of Nature within, and of merciful Providence without; here is ſo much of the general goodneſs of God leading Men to Repentance, as will leave even the Gentiles without Excuſe at that day.

Now then God requiring of Fallen Man no other thing, than what he gave him power for at firſt, and what he hath by the Mediator ſuſtained him in ſome Reſerves of: According to the Thoughts, therefore Accuſing, or Excuſing in the day of Chriſt, and according to God judging the Secrets of all Hearts by the Goſpel, preſerving theſe Remainings of the Law of Nature, ſhall all be determined upon, at that day.

p. 27And thus every thing ſtands clear and fair, according to the diſcourſes of Scripture, according to ſound Reaſon; whereas all elſe muſt be full of Trouble, and Rencounter, againſt the Grace of the Goſpel, as againſt that ſo evident Experience of God's giving the very Light of the Goſpel by his own Free Will and Grace; and thoſe Laws of Humane Juſtice and Equity, of which we have ſo inward a ſenſe; and ſurely in every thing it appears, that the Firſt Law of Righteouſneſs, continues, and ſtands faſt; Thus its Authority falls freely on the Goſpel, either as there is any witneſs of it among the Heathen; or as it is publiſhed, and made known to any by the immediate Preaching and Reading of it; and as the Goſpel for all its great Uſes, and Ends takes it into it ſelf: But yet ſtill it is it ſelf a Miniſtration only of Life, of Righteouſneſs, and of the Spirit, and the Tranſcript of the everlaſting gracious purpoſes of God from Eternity.

Arg. 3. If the Goſpel be a New Law, it muſt have a Promulgation, as univerſal, as it is a Law; and ſeeing it is the only Name under Heaven, given to the Children of Men, whereby they can be Saved; if it were a Law, it would certainly be by the goodneſs and equity of God Proclaimed and made known to all Man-kind, even to every Perſon, for Faith, Repentance, and Obedience; but as it is a counterpart of that ſupream purpoſe of Grace in God towards his Elect, and not a Law; It is enough that it be made known to ſo many as are Called according to Purpoſe; to all others God is at Freedom; For even the general Patience, and Bounty of God are ſufficient manifeſtations of ſome Mercy, that ſhould excite Men to ſeek after God, and to turn from Sin, and leaving them inexcuſable if they do not; that Natural Law requiring it, when there are ſuch hopes, to ſeek after God, as far as they can, according to thoſe Hopes, and Manifeſtations, even as in all Natural Duties; and the Caſe is but the ſame in periſhing without Goſpel, as in periſhing without Law; for thus the Apoſtle Argues, while he is diſcourſing with Pagans, (Rom. 2. 3, 4.) according to Natural Light. But this Promulgation is not ſufficient for a New Law of ſo great good to all Man kind.

Arg. 4. The Goſpel, if it were a New Law, it muſt needs be a Law of Works; and indeed elſe it were no Law; for tho it be ſounded in Grace; and though it be a Law accepting Sincerity in the place of perfect Obedience; yet it muſt, if it be a Law, (as ſome miſtakingly ſpeak and would have it) reſolve it ſelf into the laſt Iſſue, into ſomething done by our ſelves, by our own power; even tho we are aſſiſted by the grace of the Spirit in it; yet there muſt be a power in us to accept, or refuſe that Aſſiſtance; and if ſo, beſide the Apoſtle's conſtant Remonſtrance to any ſuch Works, or …aw of Works in the Goſpel Covenant; 1. It is evident by the Experiment made in Adam, how hazardous the ſmalleſt dependance on our own Created Will is. So the Promiſe could not be Sure to the Seed, as the Apoſtle Diſcourſes, Rom. 4. 2. 2. The Reward would be of Debt, and not of Grace, becauſe to him that Worketh, tho in the leaſt of Work, as the Apoſtle expreſly ſays, it is ſo, Rom. 4. 4. 3. There would ariſe cauſe of Boaſting to him that ſhould ſo Work; becauſe by that part how littleſoever, it ſhould be of Work, he p. 28improves, and exerts his Power ſo, as Thouſands do not; which gives cauſe of Boaſting: now there is nothing the Apoſtle more excludes than Boaſting, as moſt contrary to the deſign of God in the Goſpel.

Arg. 5. I… the Goſpel be a Law; it is neceſſarily ſuppoſed to be founded in the Grace of the Redeemer, and in every thing weighed out by him, that it ſhould need no further Grace for the pardon of Sins againſt it; it being a Law purchaſed by the Blood of the Redeemer: Now, if no Sin againſt the Law of the Goſpel, as that Law is apprehended a Law of all Evangelical Obedience, have the benefit of a Pardon, how dreadful were all our Caſe; for if this Law allow no Pardon, it is expreſly aſſured, There Remains no more Sacrifice for Sin, but that of the Goſpel; and if that extends not to Sins againſt the Goſpel, there would reſt nothing to us, but a certain Fearful expectation of Judgment, and Fiery Indignation: If it be ſaid, there is no ſin againſt this Law, but final Unbelief, Impenitency, or Inſincerity, or an Apoſtacy including all theſe; How imperfect then is the Evangelical Law that hath command only upon thoſe final Reſults of our State and Caſe; and the Subjects of it are either left to the Law of Works in all other Caſes; or elſe being under no Law, there is no Tranſgreſſion but thoſe fore-named.

But if the Law do ſo ratifie and confirm the Goſpel in thoſe grand Points of Faith, and Repentance, by its own Authority, and in all things elſe ſtand the immutable Rule of Holineſs; then the Grace of the new Covenant does offer Pardon and Remiſſion, by the Blood of that Everlaſting Covenant, and needs not be a Law, but a Fountain of Pardon, and Remiſſion, and of Power and Strength only, as hath been Explained; enabling to every Act of Obedience, both of Faith and Repentance, and all Holineſs, and making Attonement for every Diſobedience, and Imperfection; which it does not Prevent. From all which is much the fairer and clearer ſtate of the Caſe in Reaſon, and more agreeable to the Scripture, duly conſidered and compared.

Add hereunto; The Condemnation of every Unbeliever is according to the Law of Righteouſneſs, becauſe He loves Darkneſs rather than Light, in that his deeds are Evil, and ſo he dares not come to the Light; This, ſaith Chriſt, is the Condemnation, Joh. 3. 19.

And thus, if the Law does ratifie and confirm the Goſpel with its own proper Authority, as hath been aſſerted; every offence ſeemingly againſt the Sanction of Grace is Condemned by the Law, as primarily againſt it ſelf, and ſo the Covenant of Grace is applied to for the Pardon of it, and as againſt it ſelf; which is all Grace, as a Covenant, and hath nothing of Law; but as ſin againſt the Goſpel it cannot but be againſt that Eternal Law to refuſe Grace when offered by God and Chriſt, as will fully appear by the next Argument.

Arg. 6. The Apoſtle ſays, the Goſpel, or New Teſtament, truly, properly, or ſtrictly defined, is a Miniſtration only of Righteouſneſs, of Life, of the Spirit, not of the Letter, that Killeth, but of the Spirit that giveth Life; it can therefore be no Law, except upon it ſelf; for if it Miniſter Life, p. 29Righteouſneſs, Spirit only; if it write not in Tables of Stone, nor with Ink in Paper, but in the Tables of Hearts, and by the Spirit of the living God; And if it is not only written in the Heart, (as the Apoſtle ſays, The Law is written in the Hearts of all Men; which may be turned by Diſobedience to it, into an accuſing Record;) but gives a mighty Spirit enabling, and a gracious Pardon remitting, as is evident by the whole Covenant of Grace; if all this be ſo, then whatever it charges, it charges upon it ſelf; that it hath not ſo Miniſtred as it takes upon is to Miniſter; and that it hath not Miniſtred as ſuch a Miniſtration, as it aſſerts it ſelf to be to all, that are within it as its proper Subjects; it muſt fault it ſelf, as the other Covenant was found fault with, becauſe they Brake it that were under it. But ſeeing this cannot be ſuppoſed of ſo Glorious a Miniſtration; The Goſpel cannot be a Law Requiring and Condemning, when not Obeyed; but a Covenant of Grace Miniſtring Righteouſneſs and Pardon, and not Condemnation for what ever is againſt the Eternal Law, on the Goſpel account, as well as on the Law's account; and ſo giving Power, and enabling to whatever the Law requires on its own, or the Goſpel account: Laſtly, Miniſtring Righteouſneſs, and Pardon in whatever, it Miniſters only in Degrees, and not to Perfection.

Having thus determined upon the ſecond Head, That however the Law and the Goſpel unite, one with the other in ſeveral great Concernments, and Intereſts of both; yet neither can the Law paſs into Goſpel, nor the Goſpel become a Law. I come therefore to the third Head to make out, That the Humiliation under the ſight and ſenſe of Sin, effected by the Spirit of Bondage; Faith in Chriſt, and Repentance, are not Qualifications, or Conditions of an Intereſt in Chriſt or Juſtification by his Righteouſneſs, but are effluxes from Electing Love, and from Chriſt the Mediator, and from his Righteouſneſs and Redemption; and whoever has a ſenſe of theſe great Concernments of Eternity, is not to wait for theſe as Qualifications, or Conditions, but to haſten to Chriſt, to fly to him for Refuge, to be found in him, and look to Chriſt for all theſe great Effects, and to expect them from him; as ſuch Effects; for ſuch they are to all the Elect; though to the Non Elect, they are Branches of the ſame Eternally Righteous Law; upon Promulgation of the Goſpel of Salvation by Chriſt, and upon the very acknowledgment of Chriſt as a Saviour, and the general ſenſe of our loſt State.

I lay in the Non-Elect alſo, an Uniformity in the Order, of firſt looking to Chriſt upon thoſe two great Declarations of the Goſpel. 1. That all Men are loſt and undone in themſelves; which riſes up alſo from evident, even Senſe and Experience.

2. That in Jeſus Chriſt there is Life and Salvation for Sinners; from whence alſo it naturally follows in Reaſon and true Arguing; as the Apoſtle obſerves; If one died for all, then were all Dead; ſo that Propoſition, That Chriſt hath died for Sinners, may be in Divine Declaration, as well firſt, as the other, viz. That all are loſt without Chriſt; The very Preaching of Chriſt, infers in all true Judgment, as the Apoſtle Reaſons; That all are loſt in themſelves; I know not, then why in regard of its Dignity, it may not be firſt, that Jeſus Chriſt dyed for Sinners; or why not ſo in moſt p. 30Abſolute Conſideration? For though it is true in our State, our loſt State is before the offer of Salvation in Chriſt in time; yet Grace in Chriſt is firſt in the Purpoſe of God before the World began; and the permiſſion of the Fall, and of our loſt State upon it, came in after: I know not therefore why that great Propoſition, God ſo loved the World, that he gave his only Begotten Son, that whoever Believes in him, ſhould not Periſh, but have Eternal Life; ſhould not be throughout the Supream, and Firſt, and carry the other in it; That then all were Dead: And when the Propoſition the Apoſtle gives, That Chriſt died for the chief of Sinners, is Firſt; Then the Belief and Acceptation ſhall follow; and the abundance of Grace, and the gift of Righteouſneſs, Draw, Invite, and Invigorate the reception of it.

I ſay therefore, even to Non-Elect, as well as to the Elect, the firſt thing to be offered is Chrſſt himſelf, to be Received and Believed on; He then is the Foundation and Fountain of all, even of that which is called Condition and Qualification: For if we do but weigh two things, it muſt needs reſolve us in this matter.

Arg. 1. If Redemption be Redemption, it muſt it ſelf be before all things of Qualification, or Condition; elſe it were not Redemption; according as Chriſt is ſaid to be the Author of Salvation to them, who, (He being the Author of it) obey Him; foraſmuch, as that is ſo great a Point of Salvation, and he the Author of all Salvation, is therefore of that, viz. Obeying Him. Does not Chriſt draw all to him? Is not the Grace of our Lord abundant with Faith and Love, that are not brought to Him, but in Him? Does not the Eye, the look of the Grace of Chriſt upon any Sinner move him as Peter, to Sorrow after God, to Faith, Repentance, humble ſenſe of Sin? And therefore what is a Sinner to do but to look to Chriſt to be Saved; to look on him whom he hath Pierced? And even ſuch Preſcriptions, to look to Him, to come to Him, are held out to Souls, principally tho our Duty be included, but in attendance on the Grace of Chriſt, to ſee how, where, and on whom it will move: And in the very Nature of the thing, it is impoſſible, any Qualification ſhould be before hand to Him, who is come not only to Save, but to ſeek that which is loſt: It is moſt true therefore if any be Chriſt's, theſe things ſhall in their time be all Manifested in them, for they are prepared for them.

Arg. 2. What is it by which we are Redeemed? Is it not the Righteouſneſs, Sufferings, Death, Blood and Obedience of Chriſt? Muſt not theſe then be in their Power, Motion, and Actuation before any thing elſe? Seeing by Faith we are Saved, which is the Gift of God; muſt not the Author of Salvation and of Faith give that? And does God give any ſuch Grace, by which we are Saved, but through the Redemption of Chriſt, for his ſake? And becauſe he hath firſt given his Son, does not he give all theſe to unite us to him? Does not his Blood Purchaſe, and beſtow that Faith in his Blood? Muſt it not needs be then true; as we Believe that we may be Juſtified; ſo alſo moſt true; Thoſe Sheep for whom Chriſt hath laid down his Life, Thoſe he muſt bring in; and now are they brought in, but by Believing? If therefore They are brought in by Faith, he that muſt bring them in, muſt take effectual Care, that they may Believe: And ſeeing he laid down his Life for his Sheep, and gives them p. 31Eternal Life; All muſt be on the ſame Title, and Tenure, viz. his Life laid down; So Faith is no more a Condition, or Qualification, than Juſtification, or Eternal Life, nor any other Grace Preparatory, or Perfectory; but what Free Grace it ſelf undertakes for.

Object. But it may be ſaid there is an order of the Links of the Chain of Salvation; and Vocation (wherein Faith and Repentance are contained) is in order before Juſtification, and ſo may ſtand as a Qualification, and Condition to Juſtification, and none may preſume to touch at Juſtification or Pardon till they are qualified by Faith, and Repentance, given in Vocation before Juſtification, Rom. 8.

Anſw. It hath been already acknowledged there is a Wiſe and Holy Order in the ſeveral links of the Chain of Salvation, but not by ſuch a way of Dependance, as ſhould leſſen the Dignity, the equal Determination, and certainty of each part in the Eternal Fore-knowledge, and Electing Love of God in Chriſt.

Accordingly therefore, it is acknowledged there is an Order of Vocation, or Calling before Juſtification, Rom. 8. and of Wiſdom before Righteouſneſs, 1 Cor. 1. 31. But this Calling is the firſt Change of the State of every Elect Perſon from ſin to God; the delivery from the Power of Darkneſs, and Tranſlation into the Kingdom of the Lord Jeſus, the Dear Son of God: For he hath called us, ſaith the Apoſtle, out of Darkneſs into his marvellous Light: It is the turning from Darkneſs to Light, it is the cutting out of the Olive, and Vine, wild by Nature, and the implanting into the True Vine, and Olive; it is the beginning of Faith, and Repentance, and of all Holineſs, and Senſe of Eternity, (though they have a further ſtate in Sanctification, and diſtinct from Calling) which is the true paſſing from Death to Life, and always abides ſo. It is a Voice alarming the Soul at the firſt. It is the Voice of the Son of God, quickning whom he will; But then, that which ſhews, this is not a Condition or Qualification only is; that Vocation, or Calling does not go off, it is ſtill Vocation, it is a holy Calling, even until Glory: It is Wiſdom without any change, as the word certainly aſſures; There can be no more Return to Folly. It is a Calling in this regard, It is a certain Abiding therein with God; So Scripture every where ſpeaks of it; It is a Calling to Glory, and Virtue; a Calling to obtain Salvation; So ſaith the Apoſtle, You ſee your Calling; who hath Called us with an holy Calling, Called according to purpoſe, As He who hath Called you is Holy; All theſe Expreſſions plainly ſhew, this Calling is a ſettled, eſtabliſhed Grace, even, as Juſtification, and together with it entring into Glory; So that to make Calling a meer Qualification, or Condition, is to degrade it from the high Dignity, Scripture hath inveſted it with; I account it the firſt Hand of Grace ſtill holding the Soul, ſo that though there be Juſtification, and Sanctification, a Work of Faith fulfilled with Power, Repentance never to be Repented of; and the whole Courſe of Sanctification goes on to the Day of Chriſt; yet that firſt Work is it ſelf ſecured by Grace, as all the reſt of the Works of Grace: So that, as the Apoſtle ſays, the Gifts, and (Calling) of God are without Repentance, it is never recalled; And in the ſame manner may be diſcourſed concerning Sanctification. It is no Qualification for, or Condition p. 32of Glory; But there is real Self-ſubſiſtence of each of theſe, for their own Worth and Excellency; and though they are ſitted for, and connected one with the other in Infinite Wiſdom, and Prudence, Eph. 1. 8. Yet they are alſo Independent, and Self-ſubſiſtent alſo, in the Divine Decree; each one by it ſelf, and All from Free Grace.

This then aſſures, none of thoſe great Links of Salvation, however joined one to another, but is yet of it ſelf, and by it ſelf, but all ſtill of Free Grace; Becauſe none of them go off, but remain together with all the others to Eternity. The very firſt Call hath an Eternal Abiding; Juſtification by the Righteouſneſs of Chriſt, Sanctification by the Spirit of Chriſt abide, and continue, even as Glory it ſelf: Calling is as free as Juſtification: For except that grand Foundation; Being of God in Chriſt, by Eternal Election, what Qualification, or Condition, can there be of Cutting out of the Wild Olive or Vine, unleſs to be in the Wild ones, or in Darkneſs, are made a Condition? Sanctification, or making Perfect in every good Work to do his Will, and Working in us what is well-pleaſing in his ſight is as much ſecured as Glorification is; and Juſtification may as well be called a Condition of Sanctification, (For God Sanctifies none but whom he Juſtifies) as Calling a Condition of Juſtification, or Sanctification of Glorification.

Seeing then (cutting off only ſome Particularities) as proper to the preſent State; All Theſe are of God in Chriſt, and are found together in the ſtate of Grace here, and perfected each diſtinct in Glorification; and Glorification diſtinct from them All, and by it ſelf in that Illuſtrious ſtate of Saints; ſuperadded to all that Perfection of Grace, even in Glory; I may conclude none of Them is either Qualification, or Condition, but of and by it ſelf in Free grace.

And this is Caution, Limitation, Prevention of Deception ſufficient; That no one part can be without the other.

Scripture therefore ſpeaking of theſe Things ſo freely, ſo manifoldly; It ſhews All is alike, Free-gift, Free-grace; All is in Connexion, and inſeparable Concatenation, and indefailable Certainty to the Elect; and Grace opens ſometimes one way ſometimes another; as to Appearance or Manifeſtation. But whoever is to be adviſed or directed to the moſt wiſe and hopeful Method, in Caſe of Doubt; It is to lie at the Foot of God through Chriſt, for All grace from firſt to laſt; and not to ſtay for, or reſt in any of our Preparations, or Qualifications; but to preſs up as near, and as cloſe to Chriſt as we can; And happy is he, whom he Calleth ſo to do, for from whom elſe can we hope for any, for ſo much as the Firſt Turn of our Souls to God, Himſelf, and into the whole way Everlaſting, as from, in, and throu…h him alone.

And … have diſpatched the Third Head I propoſed, and come to the …ourth and Laſt I am yet to ſpeak to; And that is, That the Procedure of the Judgment of Chriſt at that Great Day; However it be Repreſented in regard of the Exactneſs, Righteouſneſs, and Equity of it, as if it was, and ſhall be by the Examination of every Mans Works, and an Application of thoſe Works to Law, and that the Law, as vindicating the Goſpel; Yet from p. 33undoubted, and undeniable Grounds of Scripture it muſt needs be, that the Good, and the Bad are judged by their very Appearance in, and out of Chriſt, and ſo found written, or not found written, in the Book of Life: And that ſo every Man's Caſe is determined, and yet that the Works of the Servants of Chriſt, Cloath, Apparel, and adorn them; or as the Scripture ſays, Follow them; and the Works of Evil Men, or their Sin finds them out, Comes, as Water into their Bowels, and as Oil to their Bones; is as the Garment that covers them, and as the Girdle, wherewith they are girded continually. Notwithſtanding this All theſe three Things are moſt admirable in the grand Oeconomy of that Day; which the Father only, and not ſo much, as the Created Humane Nature of Chriſt could adjuſt, or ſet in Order, or in that ſenſe knows, or hath Cognizance of.

1. The Spirits of Good, and evil Men re-inveſted with Bodies, muſt neceſſarily be underſtood to return into them with thoſe Reſentments, they had in the Enjoyment of Chriſt, or in Separation from him; the Happineſs of the one, and Miſery of the other: For it is not poſſible to be ſuppoſed, that ſuch their Re-inveſtiture ſhould ſtupifie, and benum, and efface, what they were ſo newly in the full Senſe of; That to me is the great Argument againſt Pre-exiſtence; that there are no Traces of the Sentiments, in that former ſuppoſed Exiſtence, without which no Improvement can be apprehended to be made of the State before this, and the Experiences therein; but we are as much Strangers to them, as if it were on all ſides confeſſed, we never were before. This would be much ſtranger here, when the whole Man, Spirit, Soul, and Body, are immediately to enter into the full Poſſeſſion of the Happineſs, or Miſery, before enjoyed, or ſadly felt; and therefore can by no means be ſuppoſed to loſe what they had, both in regard of the Juſtice of God upon that ſtate of Spirits, as in Priſon; and what is to be further executed upon them: and much more in regard of his Grace to Spirits, that had been as the Apoſtle ſays with Chriſt, and that are ſo immediately to appear in Bodies of Glory.

2. The very Company, and eſpecially the great Head, and Prince under whom, and with whom the Saints, appear does moſt illuſtriouſly ſhew their Pardon, and perfect Abſolution and Juſtification from all their Sin; and the perfected, compleated Holineſs, and inherent Righteouſneſs, received from the imputed Righteouſneſs and Spirit, communicated by his Spirit, of Chriſt: So that they appear in Robes made white in the Blood of the Lamb, and with Palms of Victory in their Hands: They are Juſt Men made every way Perfect; their Sins are blotted out, when the times of Refreſhing come from the preſence of the Lord: Herein they are above Judgment in themſelves, even as Chriſt their Head; their appearing with Him is their immediate Juſtification; both according to the Eternal law, and Everlaſting Goſpel, and with him they Judge Angels, and the World; But thoſe who have no Intereſt in Chriſt, not being with him, even that is their Condemnation; That he knows them not, that they are made to depart, and to go away from him: Thus he that is Juſtified is for ever Juſtified, and he that is Filthy, and unrighteous is ſo for ever. All which is in one view determined by being with, or not with Jehovah our p. 34Righteouſneſs the Sun of Righteouſneſs, ariſing with Glory in his Rays, or Righteouſneſs upon us, or Healing in his Wings. And this is according to what hath been ſaid and according to all that hath been diſcourſed of our being found in Chriſt, and receiving all from him; and ſo apprehending that State of Perfection, for which we are apprehended of Chriſt Jeſus.

3. The very View, and Appearance in Bodies of Glory and Light, and Purity; called Armies of Heaven, on White Horſes, in Linnen white and clean, Bodies made like to his glorious Body, by that Power of his ſubduing all things to it ſelf; the being made like to Chriſt by ſeeing him, as he is; does without any other Law, but the Law of the Spirit of Life in Chriſt Jeſus, ſet free from the Law of Sin and Death ſufficiently; declare Saints to be ſo without laying them to any other Law; And all the Wicked are known by their Bodies of Shame and Contempt; like Men condemned, and known to be ſo by their Priſon Cloths, their Chains, and Fetters: Sheep are preſently known, and Goats appear Goats by that very Law of Appearance.

And thus I have laid down the great Doctrin of the New-Teſtament in theſe Points, as I have Reaſon from ſuch an abundant Scripture Evidence to be aſſur'd: Let me for a Concluſion recommend to all the Miniſters of the Goſpel, the due Conſideration of the whole matter; For it is of moſt exceeding Concernment to our Miniſtry; This is our Enablement, our Sufficiency, as Miniſters of the New-Teſtament, to Preach not the Letter, but the Spirit; to Preach it as a Miniſtration of Righteouſneſs, and not of Condemnation; as a Miniſtration not of the Letter, but of the Spirit; For the Letter killeth, but the Spirit giveth Life. Thus we ſhall Miniſter it in its Abiding, Continuing Glory, as it ſhall continue in the Kingdom of Chriſt, ſet out in all its Freeneſs, and in all its Efficacy: We cannot elſe Triumph in manifeſting the Savor of the Knowledge of Chriſt, nor will our Miniſtry be of Sufficiency to be a Savor of Death unto Death to the loſt, as it ought to be according to the Divine Ordination laid down by the Apoſtle, 2 Cor. c. 2, 3. For if the Full, and true Grace of the Goſpel be not ſet out, as a Miniſtration of Righteouſneſs, of Life, and of the Spirit; It does not offer to Men the great Goſpel Experiment, whether it is unto them a Savor of Life unto Life, or of Death unto Death; They have not that high Savor of the knowledge of Chriſt, that is the Inſtrument of Grace, as by a moſt Divine, and heavenly Suffumigation or Perfume of Life to excite, and bring to Life; ſuch a ſtream of Life to give Life from the Spirit; nor on the other ſide, till This be Adminiſtred, can it according to this Goſpel Canon, or Rule be ſaid; That the Miniſtry of it is a ſavor of Death unto Death; for to whomſoever this high ſavor of Life is not Adminiſtred, there is not that concluſion to be made, it is of Death unto Death; herein being the ſtrength of the Criſis, or diſtinction, If the higheſt ſavor of the Goſpel give not Life, the only flavor of Life be not effectual to Life, be but like a dead Savor, effect nothing, produce nothing of Life; it muſt needs be argued, ſuch are unto Death: And even the Goſpel Preached, concludes them unto Death, when it does not prevail; if the moſt irradiant Light of Chriſt the Image of God ſhining to Men does not Enlighten; Such a hiding demonſtrates ſuch Loſt, and their Caſe Deſperate.

p. 35Rationalizing, Moralizing upon the Goſpel; yea, Scripture Legalizing upon it, without a continual interweaving this high Spirituality, and rich Grace of it, cannot thus Conclude, Seal and Bind up: If the Fountain and Sources of Light and Life be not kept clear, and open; tho Men do indeed die, and periſh for want of Life and Light, yet they are not Sealed and Bound up for Death as the true Preaching of the Grace of the Goſpel by this Ordination of God declared here by the Apoſtle, does. The cloſe Experiment for want of this Miniſtration of the New Teſtament is not made; For the Apoſtle ſays, Who is ſufficient ſo to Preach the Goſpel, as that it ſhould be; if not a Savor of Life unto Life, the principal purpoſe, deſign and ſcope of it; then of Death unto Death: This ſufficiency, ſaith he, is of God, who hath therein Sufficientized to Miniſter the New Teſtament, not as of a Letter that Kills; but as of the Spirit that giveth Life; ſo that tho it be not indeed to all a Miniſtration of the Spirit giving Life to all; yet it is not our Male Admiſtration; for we are by ſuch a faithful diſcharge of our ſelves a Savor of Death unto Death, without which ſo faithful a Diſcharge, we could not be ſo; for ſuch a Preaching only, as was ſaid, puts ſuch a Criſis upon Perſons, makes ſuch a Tremendous Goſpel Experiment, which the only Wiſe God hath yet Ordained, ſhould be made by the Free Goſpel Preaching.

And that this Experiment may be made; ſaith the Apaſtle; we take great care not to allay the high flavor of the Goſpel, by any mixture of the Doctrin of Works with that of Grace; as they, who minding thir own Advantages, make a Trade of Debaſing, what is moſt Excellent, by vending worſe in Temperament with Nobler Liquors: But with greateſt Sincerity as in the ſight of God, we bring forth only pure Goſpel Supream Grace; and herein we uſe all Freedom, Clearneſs, Frankneſs, Openneſs and Boldneſs, in manifeſting this: No darkned, unintelligible Doublings between Grace and Works; as Moſes who veiled ſo the Goſpel-part of his Miniſtry, that it became a Miniſtration of Death: And becauſe Paul knew how diſtaſteful this purity of Preaching is to the Condemned World, that would yet be Righteous; and to the proud and ſtately Powers of Reaſon and Free Will: He ſays, we arm our ſelves with a Divine Courage, and conſtancy in purſuing this Miniſtry; and will not on any account whatſoever, uſe Art, or Guile; but with all integrity repreſent Truth in its own Light, and leave to God the Diſcrimination of the Loſt; to whom this Preaching is as the Jealouſie-Water, to diſcover them, when their very Mind, the higheſt Rational Part, being Blinded by the God of this World, find not the Rays of the Glory of the Goſpel of Chriſt, (who is the Image of God, and all our Perfection is Likeneſs to Him) ſhining to them.

Wherein the Apoſtle manifeſtly alludes, to what he had ſaid of the Superior Glory of the Goſpel to that of the Law, tho that gave ſuch a Glo…y to Moſes his Face: And he alludes alſo to the Veil on Moſes his Face upon that Glory, and to the Veil on the Hearts of the Jews to this day. Implying, That not to receive this Pure Goſpel Light, is like Jewiſh Unbelief, who Stumbled at that Stumbling-Block of Exalting Works, and their own Righteouſneſs above Chriſt and Grace.

p. 36It is true indeed, this Preaching up of our Works, Endeavours, relying upon our own Action, is very plauſible, and ſeems to carry greater force, as being more a kin to our firſt Conſtitution under the Firſt Adam. And of this the Apoſtle alſo gives a Secret (as we ſay) Gird, when in this ſo great Point, he interpoſes not without great Deſign; We Preach not our ſelves. As if Preaching, intermingled with Works, and Humane Powers of Holineſs, were ſetting up and exalting our ſelves into a Dominion over mens Conſciences; but ſaith He, we Preach Chriſt the only Lord, and our ſelves Servants i… ſo high a Miniſtry: And in this Epiſtle, Chap. 11. They who even with deſign againſt the Grace of the Goſpel, Teach the Law, are as the Apoſtle ſays, in the appearance of Angels of Light, and Miniſters of Righteouſneſs, Zealous enforcers of Holineſs, and good Life; if yet they ſtop up theſe Springs, and are Enemies of this Grace, they are Falſe Apoſtles, and Miniſters of Satan; Evil Workers, as the Apoſtle calls them, in a taunt of their high pretence to Works; and others for want of true diſtinguiſhing Thoughts, deſirous, and moſt propended to be Teachers of the Law, and yet dare not deſert the Grand Goſpel-Principles; Know not what they Speak, nor whereof they affirm; that is, do not accurately Think, nor Speak, nor Reconcile themſelves to themſelves; For, the Law is good if a Man uſe it Lawfully, that is, according to the Goſpel direction of it; But pure perfect Law, is only pointed, ſet againſt thoſe, upon whom the Goſpel hath not Effect, who are given up by it as Incurable, and unto Death. This I ſpeak not, I appeal to Him, who Searcheth Hearts, with Reflection on any Perſon, or ſort of Perſons; and leaſt upon Mr. Williams; of whom I deſire much other Eſteem: But to move and perſwade him and all Preachers of the Goſpel to reconcile all their Notions, Diſputes, Preaching the Glorious Goſpel of the Bleſſed God commited to their Truſt; which the Apoſtle hath defined to be then ſufficiently Preached, when it is Primarily, and till the Goſpel hath remanded the Loſt under the aggravated Condemnation of the Law, for refuſing the Grace of the Goſpel; 'till then, I ſay, the New Teſtament is to be Preached, as a Miniſtration of the Spirit, and not of the Letter; for the Letter Killeth, but the Spirit giveth Life, a Miniſtration of Life, not of Death, not of Condemnation, but of Righteouſneſs; which Miniſtration ſhall in a ſhort time be with Open Face, and all Veils removed; the Lord drawing near, and all Turning to Him, beholding Chriſt the Image of God, and the Glory of God, in the Face of Chriſt; we ſhall be Changed into the ſame Image, from the Glory of a lower degree now, to the Glory that ſhall be in perfection, by the mighty Effuſions of that Spirit, who is Jehovah, that ſhall ſo ſoon be. Now, this high and richeſt Goſpel Treaſure we have, ſaith the Apoſtle, at the preſent, but in Veſſels of Earth, Men of like Corruptions, and guilt; low, and baſe Appearances of outward Condition and State, and of the vile and dying Bodies for Sin; that the excellency of Divine Grace, and Power may be Exalted alone throughout, and throughout: For at the preſent we have, as the Apoſtle ſaith, all this Glory but in hope; we ſee yet but as in a Glaſs, tho with an Open Face, this Glory: But when the Angelical Miniſtry, Rev. 14. 6. ſhall in the Kingdom of Chriſt be Miſſioned and ſent out, this Miniſtration ſhall ſo Exceed in Glory, that all other Glory of Humane Righteouſneſs ſhall utterly Diſappear; and when it comes, it ſhall for ever Remain. And this ſhall he when the Iſrael of God, ſhall be Called, and Turn'd to the Lord; and that ſhall be when … Times are at an End, as Chriſt ſays, Luke 21. 24. And when the Eclipſe on the … Churches going off they ſhall have a foreign, a full Orbed Light, as that Word, Rom. 1…. 25. Oppoſed to the foreign, or Eclipſe in that Chapter, properly ſignifies; and All this ſhall, I doubt not, begin at 1697.

FINIS.

End of the text · Thomas Beverley, The True State of Gospel Truth (1693)