Orthodoxy and Charity United, Essay 2

Orthodoxy and Charity United · Essay 2

p. 25ESSAY II. The FORM of the GOSPEL. An Enquiry, Whether it be a New Law with Commands, Threatnings and Conditions in it? and, Whether the Duties of the Goſpel are our juſtifying Righteouſneſs? A Reconciling Diſcourſe.

SECT. I. Is the Goſpel a Conditional Promiſe?

THE general Nature and Subſtance of the Goſpel is agreed on all Hands to be a Diſcovery of Divine Grace to ſinful Man thro' a Mediator: But ſeveral Parties of Chriſtians have raiſed endleſs Debates about the particular Form of it (viz.) Whether it be a mere abſolute Promiſe, or a Conditional Covenant: Whether it contain in it Commands and Threatnings or no: Or whether it be a New Law.

It is my Opinion concerning many of the Debates about our Religion, that they may be ſufficiently determined for the Peace and Practice of Chriſtians, by finding out the various Uſe of Words in common Language, and eſpecially the Senſe of them in the holy Scriptures, and ſubmitting our Judgments and Conſciences to this Senſe of them, with a little reconciling Explication. And p. 26this noiſy Controverſy may, perhaps, come nearer to a Deciſion, if we will but honeſtly conſult the Ways of ſpeaking, that the Scripture uſeth in ſolving theſe three following Queſtions.

But before I propoſe them, I would beg one Favour of my Readers, and that is, as they run over theſe Pages, they would ſo far deny themſelves of a common Cuſtom, as not to examine and judge of this little Eſſay by any Syſtems or Orthodoxy in their Cloſet, or in their Head, but by the only Syſtem, out of which I have drawn it, the Holy Bible; for in the whole Compoſure of this Diſcourſe, I have not conſulted one Author beſides; and I would chuſe to be read juſt in the ſame way in which I write, and to be judged by the ſame Rule. I proceed now to name the three following Queſtions.

QUESTION I. Whether the Goſpel be an Abſolute or a Conditional Promiſe?

Anſ. The Goſpel in its moſt general Senſe may be deſcribed as a Declaration of the free Mercy of God, for the Salvation of fallen Man by a Mediator.

As Man by his Fall hath loſt the Image of God and his Favour, Salvation includes the Recovery of both theſe: It implies therefore Repentance, Regeneration, Holineſs and Perſeverance, as well as Juſtification, Adoption and Glorification; we muſt be ſaved from our Sins, as well as from the Wrath of God, if we are made truly happy. Jeſus the Mediator ſaves his People from their Sins. Matt. i. 21. as well as delivers from the Wrath to come. 1 Theſ. i. ult.

Theſe ſeveral Bleſſings included in Salvation, tho' they are all beſtowed freely by Grace, yet have a Connexion one with another, and Dependance on each other; therefore ſome of them are repreſented as foregoing, p. 27others as following; ſome as Means, the others as the End. Faith, Repentance, Regeneration, Pardon, Juſtification, Adoption, Sanctification, Obedience, the Aſſiſtance of the Holy Spirit, and Perſeverance, may all be eſteemed as Means, with regard to the great and final Bleſſing of Glorification, which is the End; and indeed, every foregoing Bleſſing may be reckoned in ſome Senſe, as a Means with regard to that which follows.

Again, ſome of the Bleſſings included in Salvation, are to be wrought in us, as Repentance, Sanctification, &c. Others to be only beſtowed upon us, as Pardon of Sin, Adoption, Eternal Glory, &c. Thoſe that are to be wrought in us, are ſometimes ſet forth in Scripture, as Duties to be performed by us, to ſtir us up in a rational way to ſeek them; and thoſe that are only to be beſtow'd upon us, are ſet forth as Bleſſings to be confer'd in conſequence upon ſuch Duties performed; for God will ſave us ſtill as intellectual Creatures, under a moral Government, and will have our rational Powers uſed in obtaining and poſſeſſing this Salvation; and therefore it is ſometimes ſet forth as a propoſed Agreement between two intelligent Beings, God and Man, and is called the New Covenant, a better Covenant, and the Word of Reconciliation. Heb. viii. 8. and viii. 6. 2 Cor. v. 19.

Upon theſe Conſiderations the Goſpel or Covenant of Grace is ſometimes repreſented as a mere Declaration of Grace, or an abſolute Promiſe in Scripture, and ſometimes as a conditional one. It is repreſented Abſolutely in theſe Texts, Gal. iii. 8. The Scripture foreſeeing that God would juſtify the Heathen through Faith, preached before the Goſpel unto Abraham, ſaying, In thee ſhall all Nations be bleſſed. Heb. x. 16, 17. This is the Covenant that I will make with them after thoſe Days, ſaith the Lord; I will put my Laws into their Hearts, and in their Minds will I write p. 28them: And their Sins and Iniquities will I remember no more. Though the Word Covenant does uſually ſignify an Engagement on both ſides, yet 'tis ſufficiently evident, that in the Language of Scripture it does not always imply Reſtipulation or mutual Agreement; for 'tis apply'd to the Day and the Night, and their ſtated Courſes, to the Beaſts of the Field, as Inhabitants of this Earth, Jer. xxxiii. 20, 25. Gen. ix. 9, 10.

All the Bleſſings of the Goſpel, both the Means and the End, are repreſented in a way of free or abſolute Donation by the Apoſtle Paul frequently. So Eph. ii. 8, 9. By Grace ye are ſaved through Faith, and that not of your ſelves, it is the Gift of God, not of Works, — for we are his Workmanſhip, &c. In other places of Scripture the Goſpel is repreſented in a Conditional way, as Mark xvi. 15, 16. Preach the Goſpel to every Creature, he that believeth ſhall be ſaved. Matt. xi. 28. Come unto me all ye that labour and are heavy laden, and I will give you Reſt, John vii. 37. If any Man thirſt, let him come unto me and drink, 1 John i. 9. If we confeſs our Sins, he is faithful and juſt to forgive us our Sins, &c. Theſe are properly called conditional Propoſitions in a logical or rational View of the Relations of things.

And it may be obſerved, that thoſe very parts of our Salvation which in one Scripture are commanded as Duties, in another are promiſed as Bleſſings. So Faith▪ and Repentance are Duties required. Mark i. 15. Repent and believe the Goſpel: They are Bleſſings beſtowed, Phil. i. 29. To you it is given to believe, Acts v. 3. God hath exalted him — to give Repentance: And it is eaſy to bring inſtances of the like Nature concerning ſeveral other parts of our Salvation.

Now according to the Diſtinctions I have laid down, the foregoing Bleſſings which are as Means, may be eſteemed Conditions with regard to others which are as the End of them: So Juſtification and Adoption, as p. 29well as Faith and Repentance, and Perſeverance, all which are as Means, may be called Conditions in regard of Glorification which is the laſt End. In that golden Chain of Salvation, Rom. viii. 30. Calling, Juſtification, and Glorification are three great Links. Whom he called, them he alſo juſtified: And whom he juſtified, them he alſo glorified. But all agree if we are not called, we ſhall not be juſtified: If we are not juſtified, we ſhall not be glorified. Thus every Bleſſing of Salvation that in the neceſſary order of Nature follows another, may be ſaid to be ſuſpended on that other, as a Condition without which it ſhall not be beſtowed.

Again, thoſe Bleſſings that are repreſented as our Duties, and are to be wrought in us, may be ſaid to be Conditions with regard to conſequent Bleſſings that are only conferred upon us: (for the word Condition, in its moſt common Senſe, does by no means imply that it muſt be performed by our own Power, not does it include any thing of a valuable Conſideration or Merit in it.) And therefore in this Senſe, Faith may be called a Condition of Juſtification, becauſe Faith and Juſtification are connected together in Scripture, and Faith is repreſented as a foregoing Bleſſing, and as a Duty, Juſtification as a conſequent Bleſſing, and a Privilege which is ſuſpended upon it. Gal. ii. 16. Knowing that a Man is not juſtified by the Works of the Law, but by the Faith of Jeſus Chriſt, even we have believed in Jeſus Chriſt, that we might be juſtified. So the Uſe of Water is a Condition of being made clean, ſo coming to the Fire is a Condition of being warmed, ſo the putting on a Garment is a Condition of being clothed, receiving a ſealed Pardon is the Condition of a Priſoner's Releaſe, committing the Body to a Phyſician is the Condition of a ſick or dying Man's being healed: And in this Senſe Faith is called a Condition of our Intereſt in Chriſt, by the Aſſembly of Divines in p. 30their larger Catechiſm under the Queſtion, How is the Grace of God manifeſted in the ſecond Covenant? Anſw. The Grace of God is manifeſted in the ſecond Covenant, in that he freely provideth and offereth to Sinners a Mediator, and Life and Salvation by him, and requiring Faith as the Condition to intereſt them in him, promiſeth and giveth his Holy Spirit to all his Elect, to work in them that Faith with all other ſaving Graces, and to enable them unto all holy Obedience, as the Evidence of the Truth of their Faith and Thankfulneſs to God, and as the way which he hath appointed to Salvation.

Nor can I ſee any ſufficient Reaſon why the Grace of Faith, as a Bleſſing conferr'd, may be called the Condition of a following Bleſſing, and yet Faith, conſider'd as a Duty, may not be called a Condition of the ſame Bleſſing, ſince both the Habit and the Act of Faith are the Effects of Divine Grace working in us and by us; and where Faith is propoſed as a Duty, it is repreſented more evidently in a conditional way than where 'tis mentioned as a mere Bleſſing.

And upon the ſame account, Holineſs and Perſeverance may be called the Conditions of our compleat Salvation in Heaven, becauſe Hollineſs and Perſeverance are foregoing Bleſſings and Duties, and compleat Salvation in Heaven is the final Privilege, Heb. xii. 14. Without Holineſs no Man ſhall ſee the Lord. Matt. xxiv. 13. He that endures to the End ſhall be ſaved. Nor doth Dr. Owen, nor other moderate Writers in this Controverſy, refuſe the uſe of the word Condition in ſuch a Senſe.

What I have ſaid concerning the various Bleſſings of the Goſpel or new Covenant, may be apply'd alſo to the Seals or Symbols of it, Baptiſm and the Lord's Supper. Theſe are Seals on God's part, which he hath appointed for the Confirmation of our Faith, by the p. 31Help of our Senſes, and that he might give us, as it were, a real Pledge of the Performance of his Promiſes. Thus Abraham received Circumciſion a Seal of the Righteouſneſs of Faith, Rom. iv. 11. Thus we receive Baptiſm as a Seal of our Regeneration by the Holy Spirit: Thus the Lord's Supper as a Seal of our Pardon and Life by the Crucifixion and Death of Chriſt. But as great Privileges as they are, thus granted to us, we muſt remember they are alſo Duties to be performed by us, and are Seals on our part of our Engagement to be the Lord's. Nor have we any Reaſon to expect the Comforts that ariſe from theſe ſealed Bleſſings of the Goſpel if we wilfully deſpiſe and neglect the uſe of the Seals: And in this Senſe they may be called Conditions of the Privileges, and Comforts that are annexed to them.

I deſire it here to be noted, that I ſpeak not this to encourage and promote the common uſe of the word Condition in theſe Caſes; for it is not uſed in Scripture, except once in a Parable; and that not in the Original, but only in our Tranſlation. The Text is Luke xiv. 33. where 'tis not at all to the purpoſe of the preſent Controverſy: The Conditions there mentioned are not the Conditions of our Salvation, but quite another thing: The Deſign of the Parable is to ſhew that thoſe who have not Courage to fight with their ſpiritual Enemies, the World, the Fleſh, and the Devil, muſt e'en make Conditions of Peace with them, that is, ſit ſtill and neglect Chriſt and Religion.

Beſides the Word Condition, (though it be an innocent and an uſeful and expreſſive Word in the matter of Duty and Privilege) yet it hath been ill explained by ſome Preachers, and worſe underſtood by ſome Hearers, and thereby it hath given great Offence: I ſay this therefore only to ſhew that there is not ſo much Hereſy and Poiſon in thoſe four Syllables as ſome learned Men p. 32pretend, and ſome unlearned believe and fear. If any Man will fix ſuch a rigid Senſe on the word Condition as is inconſiſtent with the Grace of the Goſpel; and then ſay, the Goſpel has no Conditions in it, I will not contend with him; for he ſpeaks conſiſtently with himſelf, and with Scripture too; becauſe Scripture does not uſe the Word: But if Condition be taken in a very plain and common Senſe for any one thing upon which another is ſuſpended, I do not know any Scripture that forbids the uſe of it, but ſuch Texts as theſe, 1 Cor. x. 32. Give no Offence to — the Church of God. Rom. xv. 2. Pleaſe your Neighbour for his Good to Edification.

SECT. II.

Queſt. Is the Goſpel a new Law?

Whether Commands and Threatnings belong to the Goſpel?

Anſw. The word Goſpel or euaggelion though it ſignifies Glad Tidings in its original Derivation, yet it is uſed in Scripture ſometimes in a larger Senſe, as well as ſometimes in a more proper and limited one.

When 'tis uſed in its proper and limited Senſe it denotes a mere Declaration of the good Will of God for the Recovery of fallen Man: So the Texts before cited Gal. iii. 8. Heb. x. 16, 17. And ſo 2 Cor. v. 19. where the Goſpel is called the Word of Reconciliation, the Subſtance of it is, that God was in Chriſt, reconciling the World to himſelf, not imputing their Treſpaſſes to them. So the firſt Goſpel that ever was preached to Adam, after the Fall, was a free Diſcovery of Mercy, Gen. iii. 15. The Seed of the Woman ſhall bruiſe the Serpent's Head.

When the Word Goſpel is uſed in its larger Senſe, it includes Predictions, Commands, Promiſes, Threatnings, Hiſtories, Examples, and almoſt whatever is neceſſary to enforce thoſe Duties upon the Conſciences p. 33of Men, which are as Means appointed, in order to partake of the Privileges.

So the Goſpel contains in it Narratives of Matters of Fact, or Hiſtories, Mark i. 1. The beginning of the Goſpel of Jeſus Chriſt, which ſeems to refer to all the following Hiſtory of his Life and Death; and the four Hiſtories of the Evangeliſts are called Goſpels, which Title (if not Divine originally, yet) has been the Language of the Church, through ſo many Ages of Chriſtianity.

The Word Goſpel contains, alſo, ſome Doctrines, Col. i. 5. The Hope which is laid up for you in Heaven, whereof ye heard before in the Word of Truth of the Goſpel. The Goſpel reveals Truths before unknown to Men. So Life and Immortality are brought to Light by the Goſpel, 2 Tim. i. 10. i. e. Doctrines of the heavenly State.

Commands, 2 Cor. ix. 13. By the Experiment of this Miniſtration they glorify God for your profeſſed Subjection to the Goſpel of Chriſt. This Subjection to the Goſpel, implies, that Liberality is commanded in it. Acts xvi. 21. Believe in the Lord Jeſus Chriſt and thou ſhalt be ſaved. This is the Command given to the convinced Jailor.

Promiſes and Threatnings, Mark xvi. 16. Preach the Goſpel to every Creature; he that believeth and is baptiz'd ſhall be ſaved, he that believeth not ſhall be damned.

Predictions, particularly of the final Judgment. Rom. ii. 16. God ſhall judge the Secrets of Men by Jeſus Chriſt, according to my Goſpel. That is, according as I have preached.

It is plain, that ſometimes the Goſpel is ſaid to be the Object of Belief, as Mark i. 15. Believe the Goſpel; and there it ſignifies a Declaration of Grace to Sinners. Sometimes it is ſaid to be the Object of Obedience. Rom. x. 16. All have not obeyed the Goſpel: there it muſt include Duties and Commands.

p. 34It is alſo evident, that in many Places of the New Teſtament, the Goſpel is uſed to ſignify the who… Miniſtry of the Apoſtles, and all the Subjects of their preaching, as Rom. i. 9. Whom I ſerve in the Goſpel. 1 Cor. ix. 14. They that preach the Goſpel ſhould live of the Goſpel, (viz.) be maintained, not merely for preaching a Promiſe, but for the whole of their Miniſtration; and therefore the Apoſtle ſometimes calls it my Goſpel, and our Goſpel, to ſignify his whole Miniſtry.

Nor do I think there is any great Difference, whether we include Commands, Threatnings, &c. in the Word Goſpel, taken in a large Senſe, or call them Appendices and Attendants of the Goſpel, taking the Word in a Senſe more proper and limited: For the Language of Scripture ſeems to favour the one as well as the other.

But this is the Miſchief that ariſeth between Chriſtians that differ in their Sentiments or Expreſſion of Things, they imagine that while one is true, the other muſt needs be falſe; and then they brand each other with Error and Hereſy; whereas if they would but attend to Scripture, that would ſhew them to be both in the Right, by its different Explication of their own Forms of ſpeaking. The Goſpel hath, or hath not Commands and Conditions in it, according to the various Senſes in which 'tis uſed.

And in this way of Reconciliation I cannot but hope for ſome Succeſs, becauſe it falls in with the univerſal fond Eſteem that each Man hath of his own Underſtanding; it proves that two warm Diſputers may both have Truth on their Side: Now if ten Perſons differ in their Sentiments, it is much eaſier to perſuade all of them that they may be all in the Right, than it is to convince one that he is in the wrong.

p. 35QUESTION. Whether the Goſpel be a New Law?

Anſ. A Law in the proper and full Meaning of the Word, includes theſe three Things in it.

I. That there be ſome Command given out, wherein ſome Duty is required, or Sin forbidden by the juſt Authority of a Superior.

II. That there be a Sanction, or Penalty annexed to the Neglect of that Duty required, or the Commiſſion of that Sin forbidden: This Sanction is not always expreſs'd, but it is always imply'd; for the Authority that is ſufficient to impoſe a Command on any Perſon, muſt alſo be ſufficient to puniſh the Breach of this Command, and the Offender is liable to bear it; otherwiſe the Command would be a mere Advice, and not a Law.

III. That the Performance of this Duty or Duties required, and Abſtinence from theſe Sins forbidden, is our proper Righteouſneſs, or Matter upon which we are juſtified in the Court of this Law.

Theſe three Things are imply'd in every ſtrict and proper Law: And I might prove it by Inſtances of the chief Laws that Scripture ſpeaks of (viz.) The Law of Innocency, the Law of Nature, and the Jewiſh Law.

Thus it was in the Law of Innocency or Covenant of Works with Adam; the Duties required, were all that the Light of Nature and Reaſon enjoin'd to Adam in ſuch Circumſtances, to which there was one poſitive Prohibition added, Thou ſhalt not eat of the Tree of Knowledge, &c. and the Sanction and Penalty is expreſs'd; In the Day thou eateſt thereof thou ſhalt ſurely die, Gen. ii. 17. and Adam's Obſervance of this Law would have been his Righteouſneſs in the Sight of God, and juſtified him before God, according to the general Language p. 36of this, and all Laws. The Man that doth them ſhall live in them, Gal. iii. 12. And 'tis generally agreed, that the Tree of Life was a Symbol or Seal of Immortal Life to Adam, if he obeyed the Law.

Thus it was alſo in the Law of Nature, or moral Law, which is very little different from the Law of Innocency, and this Law is plainly deſcribed by the Apoſtle, Rom. ii. 12, 13, 14, 15. The Work of the Law is written in the Hearts of the Heathens, i. e. The general Commands and Penalties may be found by the Light of Nature, and the Doers of this Law ſhall be juſtified. Not that St. Paul means, that any Perſon ſhall actually be juſtified by his Doing, but that this is the way of Juſtification, according to the Law of Nature.

Thus it was, alſo, in the Jewiſh Law or Sinai Covenant, which was not the Goſpel, but an additional Conſtitution, relating only to the Jewiſh Nation, to be govern'd by God as their peculiar King. And it was really diſtinct from the Covenant of Grace or Goſpel of Salvation, whereby Adam, Noah, Abraham, and the Iſraelites themſelves were to be ſaved. Some Perſons, indeed, call it a legal Diſpenſation of the Covenant of Grace (with whom I will not contend) but it is more agreeable to the Language of Scripture, to call it a diſtinct Covenant, or a Covenant or Law of Works, as a Jewiſh Appendix to the Goſpel.

It is true, indeed, the Jewiſh Law had much of Grace in it as well as much of Terror, and in many Parts of it, it repreſented, typify'd, witneſs'd and held forth the Goſpel or Covenant of Grace, whereby all Believers in all Ages are to be ſaved, as well as the original Law of Nature, or the general Covenant of Works, whereby all Men are curſed and condemn'd; and the Apoſtle makes uſe of it in all theſe Views in his Epiſtles to the Romans, Galatians and Hebrews: But the Jewiſh p. 37Law in its own proper Nature and Deſign, was a ſpecial or particular Covenant of Works with temporal Promiſes and temporal Threatnings.

The Duties enjoin'd were chiefly contained in the four laſt Books of Moſes, and commonly called the Moral, the Ceremonial, and the Judicial or Political Law: The Sanction is written in many Parts of thoſe Books; ſome of the Threatnings or Penalties were to be inflicted on particular Offenders by the Magiſtrate, ſuch as, beating with Rods, ſtoning to Death, Fines and Amercements of Money or Goods, &c. Some were to be inflicted on the whole Nation by God himſelf, if they tranſgreſſed this Law, ſuch as Plagues, Famine, Baniſhment from the Land of Canaan, &c. Deut. xxviii. and the juſtifying Righteouſneſs according to this Law, was their Obedience to the Precepts and Ordinances of it. Deut. vi. 25. And it ſhall be our Righteouſneſs if we obſerve to do all theſe Commandments before the Lord our God, as he hath commanded us. So Deut. xxiv. 13. ſo Rom. x. 5. Moſes deſcribeth the Righteouſneſs which is of the Law, That the Man which doth thoſe Things ſhall live by them.

Now let us conſider how far the Goſpel partakes of the Nature of a Law, and may be ſo called.

I. The Goſpel taken in a large Senſe, hath ſo much of the Nature of a Law in it, that there are Commands given, Duties enjoin'd, Sins forbidden; and it hath a Sanction alſo, for there are terrible Penalties annexed to the Contempt or Rejection of it, even a much ſorer Puniſhment than was threaten'd for the Breach of the Law of Moſes, Heb. x. 28, 29. And becauſe it partakes ſo much of the Nature of a Law, and hath ſuch Reſemblance to it, it is in a few Places of Scripture called a Law, without Diſpute. Iſa. ii. 3. The Law ſhall go forth from Zion. Rom. iii. 27. The Law of Faith.

p. 38II. The Goſpel is not a Law in the full Senſe of the Word, for it wants the third requiſite of a Law. Whatſoever Duties are required in the Goſpel, the Performance of thoſe Duties by us is not deſcribed in Scripture as the Matter of our Righteouſneſs before God. There are many Bleſſings promiſed, and Bleſſedneſſes pronounced in the Goſpel upon the Diſcharge of various Duties of Holineſs, which are preſcribed in the New Teſtament; but in the Court of God and his Word, a Sinner is not juſtified by any, or all theſe Duties. Faith itſelf, which is the firſt and great Requirement of the Goſpel, is not our juſtifying Righteouſneſs, but is the Way and Means to obtain, or be poſſeſſed of a juſtifying Righteouſneſs. The Righteouſneſs by which we are juſtified under the Goſpel doth not uſe to be repreſented as a Righteouſneſs wrought in us, or by us, or as a Righteouſneſs of Works, or a Righteouſneſs of Man; but it is mentioned as a Righteouſneſs from without us, a given Righteouſneſs, Rom. v. 27. a Righteouſneſs imputed without Works, Rom. iv. 6. And it is commonly called by St. Paul, the Righteouſneſs of God; it is a Rectitude in the Court of God including or inferring an Abſolution from Guilt, and a Right to Heaven appointed, prepared and beſtowed by God himſelf upon all them that believe; and it is received by our Faith or truſting in Chriſt. The Righteouſneſs of God is by the Faith of Jeſus Chriſt unto all and upon all them that believe, Rom. iii. 22. And it is called the Gift of Righteouſneſs, in Rom. v. 17. as a very diſtinct Thing from the Gift of Faith. Eph. ii. 8.

And here we may do well to take Notice that tho' there are a great many Differences between the Goſpel, which St. Paul preached, and the Jewiſh Law, ſuch as the Multitude of arbitrary Commands in the natural and civil Life, the Burden of many Ceremonies, the Temporal Promiſes and Threatnings, &c. yet the grand p. 39Point ot Difference, which he frequently inſiſted on, is the different way of Juſtification (viz.) That the one is by Works, the other not. (Always remembring that before God as the great Lord of Conſcience, and with Regard to eternal Life, the Jews were to be juſtify'd and ſav'd by the ſame Goſpel, and by Faith, even as Abraham of old, and Chriſtians now. But with regard to God, conſidered as their Political Governor or King by the Sinai Covenant, they were to be juſtified by Works.) The Bleſſed Apoſtle therefore treating accurately of theſe Matters ever diſtinguiſhes the Goſpel from the Law, whether it be the Law of Nature, the Law of Innocency, the Jewiſh Law, and indeed, from every thing that hath the full Nature and Form of a Law, by this particular Mark (viz.) that our Obedience to the Law would be our juſtifying Righteouſneſs if we perform'd it; but Obedience to the Goſpel is not our Juſtifying Righteouſneſs. So Rom. 2d and 3d Chap.**See this more enlarged and explain'd in the Harmony of all Religions Chap. v. and vi.

The Jewiſh Law (conſider'd as a ſpecial Covenant, or as it includes or repreſents the general Law of Nature) ſays, Peace to every Man that worketh Good, to the Jew, and the Gentile: and the Doers of the Law ſhall be juſtified; Rom. ii. 10, 13. But the Righteouſneſs of God, i. e. that Righteouſneſs whereby we are juſtified according to the Goſpel, is a Righteouſneſs without the Law, a different thing from a Law-Righteouſneſs, and is now manifeſted by the Goſpel, and comes upon every Believer, Rom. iii. 21, 22, &c. So Rom. x. 5, 6. The Righteouſneſs of the Law ſaith, The Man that doth thoſe things ſhall live by them: But the Righteouſneſs of Faith ſaith, v. 9. If thou ſhalt confeſs with thy Mouth the Lord Jeſus, and believe with thy Heart — thou ſhalt be ſaved. p. 40So Gal. iii. 11, 12, &c. The Law is not of Faith, for this very Reaſon, becauſe the Law ſays, Do this and live, or Obey and be juſtified. But the Goſpel ſaith, The Juſt ſhall live by Faith. Believe and thou ſhalt be ſaved. And in the following Verſes, the Goſpel is repreſented under the Term and Title of a Promiſe to diſtinguiſh it more evidently from a Law: for if there had been a Law which could have given Life, verily Righteouſneſs ſhould have been by the Law. Gal. iii. 21. But Scripture hath concluded all under Sin, that the Promiſe by the Faith of Jeſus Chriſt might be given to them that believe. This is the common Language of Scripture.

And therefore inſtead of repreſenting the ſeveral Duties injoin'd in the Goſpel, as the Matter of our Righteouſneſs before God, the New Teſtament ſends us expreſly to Jeſus Chriſt for Righteouſneſs. So St. Paul tells us, Rom. iii. 2, 5. Chriſt is ſet forth as a Propitiation — that God might juſtify them that believe, and yet be a juſt and righteous God, Rom. v. 17, 18, 19. They that receive — the Gift of Righteouſneſs ſhall reign in Life by one Jeſus Chriſt. — So by the Righteouſneſs of one, the free Gift came upon all Men to Juſtification of Life. — By the Obedience of one, i. e. Chriſt, ſhall many be made righteous. God will have a Righteouſneſs in his Goſpel whereby Grace ſhall reign to eternal Life, Rom. v. ult. though 'tis not a Righteouſneſs of our own Works, as the Objection in the very next Verſe, Rom. vi. 1. evidently proves, and ſo Rom. x. 3. Chriſt is the End of the Law for Righteouſneſs to all that believe, 1 Cor. i. 30. Chriſt is made of God Righteouſneſs to us; and 2 Cor. v. 20, &c. where the Goſpel is particularly deſcribed as the Word of Reconciliation, we are told that Chriſt was made Sin for us, that we might be made the Righteouſneſs of God in him, and this Righteouſneſs is expreſly called the Righteouſneſs of our God and Saviour Jeſus Chriſt, 2 Pet. i. 1. becauſe it is the immediate Reſult of his p. 41Obedience and Death. And it is upon this account in the Old Teſtament, he is more than once called the Lord our Righteouſneſs. But when I explain in what Senſe Chriſt is our Righteouſneſs, I would take more time and room, leſt if I ſhould not keep exactly to the common Forms of Expreſſion, I ſhould want a larger Vindication.

Now though our Obedience to the firſt and great Command of the Goſpel (viz.) Believing in Chriſt, is not our Righteouſneſs, (leſt it exclude Chriſt and the Righteouſneſs of God) yet it is the way of our partaking of this Righteouſneſs; and therefore our Juſtification or Juſtifying Righteouſneſs is ſo often called the Righteouſneſs of God by Faith, and the Righteouſneſs of Faith; e ek piſteos dikaioſune. Rom. ix. 30. Rom. x. 6. dikaioſune dia piſteos, and epi te piſtei. Phil. iii. 9. all which are more properly rendered, The Righteouſneſs that is by or through Faith, or, that comes upon our believing. In other Places 'tis expreſs'd, that we are juſtified by Faith; but ſtill in Oppoſition to the Works of any true and proper Law. And it is in this Senſe that Faith is ſaid to be imputed or accounted for Righteouſneſs. Rom. iv. 5. it is not ſaid, Faith is our Righteouſneſs, or inſtead of a perfect Righteouſneſs, but logizetai eis dikaioſunen, i. e. in order to our Juſtification; meaning, that of all the Graces wrought in us, or Actions done by us, Faith is the only thing that God makes account of or reckons to our Advantage, in order to our Juſtification, or our obtaining a juſtifying Righteouſneſs; and that not as a Work or Duty performed, as is proved by the Context, but chiefly for this very Reaſon, becauſe it renounceth every thing of Works, and goes out of Self to depend intirely on Grace, which is the Deſign of all that 4th Chapter, by a parallel Inſtance of Abraham's not depending on his own Sufficiency of Nature, but on God's Power to fulfil the Promiſe.

p. 42Nor is this Expoſition of the Words eis dikaioſunen forced or ſtrange, for they are uſed exactly in the ſame Senſe in other places, even when 'tis joined with piſteuo, Rom. x. 10. With the Heart Man believeth unto Righteouſneſs, i. e. in order to his obtaining a juſtifying Righteouſneſs, or in order to Juſtification; ſo v. 4. Chriſt is the End of the Law for Righteouſneſs to every one who believeth.

This Account of things gives a plain Reaſon why the Goſpel juſtifies and accepts thoſe Perſons who perform an honeſt and ſincere, but a very poor, inconſtant and imperfect Obedience to the Commands contained in it, although thoſe Duties are there commanded in Perfection, (viz.) becauſe it is not our Obedience to thoſe Commands that is the juſtifying Righteouſneſs of the Goſpel, but another Righteouſneſs that is given us, i. e. a Freedom from Guilt, and a Right to Life, when we obey the firſt great Command (viz.) Believing or truſting in Chriſt.

Whereas a proper Law requires perfect Obedince for Juſtification: The Language of every proper Law is this; Curſed or condemned is every one that continueth not in all things that are written in the Book of the Law to do them, Gal. iii. 10. and Whoſoever ſhall keep the whole Law, and yet offend in one Point, he is guilty of all. James ii. 10. That can be no juſtifying Righteouſneſs according to a Law which doth not ariſe to the Perfection of the Command, both for Kind, for Degree, for Continuance, and for every Circumſtance. But the Goſpel propoſing another juſtifying Righteouſneſs to be received only by our Faith, whether this Faith be ſtrong and perfect or no, yet (if it be true) it receives the Righteouſneſs, and the Believer is juſtified. If a Criminal lay hold on a Pardon with a trembling paralytick Hand, he is as ſafe from Condemnation, as he that with Courage and Strength reaches out his Arm to ſeize p. 43it; becauſe it is not his Hand, but the Pardon ſecures him. If an Iſraelite ſtung by a fiery Serpent, could but juſt look with half an Eye to the brazen Serpent, he was healed, as well as another that beheld it with ſtrong and ſteddy Eyes. If the Manſlayer was never ſo lame and feeble, yet if he could but reach the City of Refuge, he was as ſecure from the Avenger, as he that fled to it with the ſwifteſt Feet. So he that commits his guilty ſinful Soul to Chriſt for Salvation, though with a feeble Faith, and far ſhort of Perfection, yet a Righteouſneſs is given him; the Righteouſneſs of God is unto and upon all that believe, for there is no difference; and a weak Believer is as ſecure from Hell as a ſtronger, though he cannot have ſo much preſent Evidence or Comfort: And the Reaſon of his Safety is becauſe his believing is not his juſtifying Righteouſneſs, but is only a means to attain it.

This is my preſent beſt Sett of Thoughts upon this Subject; and though I have copied them all from the Word of God, ſo far as I have been able to underſtand the Meaning of it, yet ſome ſubtile Diſputer may ariſe and tell me, he could embarraſs my Scheme with ſo many Objections, and preſs it with ſuch powerful Difficulties as are far above my Skill to ſolve, and ſo conſtrain me to renounce it.

If this Diſputer can ſhew me that any part of it is contrary to Scripture, I renounce it freely; but though he might perplex it with Difficulties which I could not eaſily anſwer, yet I would not merely for that Reaſon be bound immediately to renounce it: For there are many Texts of Scripture itſelf which are ſo embarraſſed and perplexed by the cavelling Wit of the Deiſts, or Socinians, that it may be exceeding hard to give a fair and ſatisfactory Account of them; yet none of us, who are Chriſtians, dare to renounce the Scripture, nor thoſe very Texts that have ſo much Darkneſs about them; p. 44becauſe we have ſo much ſtronger Proof of the Truth of Scripture. How many Difficulties are there in the Chronological and Hiſtorical parts, that ſeem ſcarce reconcilable by all the Learning and Reaſon of Men; and perhaps that Spirit only can reconcile them who knows what were his own Deſigns in writing, what the Idea that the firſt Writers fixed to each Word, what the Senſe which they intended to convey to the firſt Readers, and what accidental Variations may have crept into the Text by the Ignorance or Negligence, the Bigotry or Sacrilege of the Tranſcribers. I have learnt from my youngeſt Years of Philoſophy, not to renounce any Propoſition, for which I ſee plain and ſufficient Evidence from Reaſon and Revelation, though many Difficulties may attend it which I am not at preſent able to ſolve. I know the Weakneſs of human Nature.

SECT. III.

Yet that I may make a clearer way for this Diſcourſe, to the Aſſent of my Readers, I would give a Hint or two how the chief Objections that I can think of, may be removed.

Object. I. Some may oppoſe me by Scripture, and ſay, Among all the Texts that call the Goſpel a Law, there is one that makes our Bleſſedneſs evidently to depend on our doing the Work commanded therein. James i. 25. Whoſo looketh into the perfect Law of Liberty, and continueth therein, he being not a forgetful Hearer, but a Doer of the Work, this Man ſhall be bleſſed in his Deed. Now this looks like Juſtification by Obedience to the Commands of the Goſpel, which is the proper Nature of a Law.

Anſ. I. That the Goſpel which hath Advices, Commands and Threatnings belonging to it ſhould be ſometimes called a Law in Scripture is no Wonder, for the p. 45Word Law among the Jews, was in ſo frequent Uſe upon all Occaſions, that not only Doctrines, Rules and Conſtitutions were called Laws, but even the natural and ſupernatural Principles of human Actions. So the Law of Kindneſs, Prov. xxxi. 26. for good Humour, or a Principle of Love and Civility. So the Law of Sin, Rom. vii. 25. for the Principles of corrupt Nature and evil Inclinations. So the Law of the Spirit of Life, for a Principle of Holineſs, Rom. viii. 2. And yet if all the Places where ſome ſuppoſe the Goſpel to be called a Law, were well examined, we ſhould find them reduced to a very few in reality: Whence it will appear that this is not the common Language of Scripture. The Text cited in the Objection ſeems rather to refer to the moral Law, which is called a Law of Liberty, becauſe it is freed from its curſing and condemning Power by the Goſpel, and made eaſy to Believers by their new Nature: Now, ſurely, no Chriſtian will ſay that we are to be juſtified by doing the Works of the moral Law.

Anſ. II. In thoſe Places of the New Teſtament where the Goſpel is, or is ſuppoſed to be called a Law, there is generally ſome qualifying Word added, as, the Law of Faith, the Law of Liberty, &c. that it may ſeem to ſtand in Oppoſition to a Law of Works, and appear diſtinct from a ſtrict and proper Law.

Anſ. III. There may be (as I have before hinted) many Bleſſings promiſed, and Bleſſedneſſes pronounced upon Obedience to any of the Commands of God, whether in the moral Law or Goſpel; ſo Pſalm i. 1. and cxix. 1, 2. ſo Matth. v. 3 — 11. But every ſuch Bleſſing doth not ſignify the Juſtification of a Sinner in the Sight of God, his Releaſe from the Guilt or Obligation to Hell, and his firſt Right to Heaven. He that obeys the Duties of the Law or Goſpel in any Meaſure or Degree, has ſome Sort of Bleſſedneſs pronounced p. 46on him by the Favour and Condeſcenſion of God, for in keeping any of his Commands there is great Reward, Pſal. xix. 11. eſpecially to a Soul in a State of Grace, and already juſtified by Faith.

Object. II. Another may draw an Argument from Reaſon, and ſay, Whatſoever Duties of Righteouſneſs are required in any Conſtitution or Covenant, the fulfilling thoſe Duties muſt in the very Nature and Reaſon of Things be eſteemed that Righteouſneſs upon which that Conſtitution pronounces a Man juſt or right in Court; ſo Faith juſtifies us againſt the Charge of Unbelief, ſo Repentance and ſincere Obedience juſtify us againſt the Charge of Impenitency and Hypocriſy, and ſo Perſeverance juſtifies us againſt the Charge of Apoſtacy, becauſe 'tis a Conformity to that Rule of Conſtitution which requires Faith, Repentance, Perſeverance, &c.

Anſ. It muſt be granted indeed, that in the very Nature of Things our Faith juſtifies us againſt the Charge of Unbelief, ſo far as our Faith goes; and our Repentance and our Love to God juſtify us againſt the Charge of Impenitence, and hating God ſo far as we do repent and love him; and our Meekneſs and Humility and Sincerity, juſtify us againſt the Charge of Pride and Paſſion, and Hypocriſy, ſo far as we are meek, humble and ſincere: And in this Senſe the Apoſtle John might ſay, John iii. 7. He that doth Righteouſneſs is righteous, as God is righteous, (where Righteouſneſs is evidently uſed for Holineſs, and not in a forenſick Senſe, to ſignify Juſtification.) But all our Virtues and Graces of Faith, Love, Repentance, &c. are ſo very far from Perfection, and ſo much below what the Holineſs of God and his Commands require, that the Spirit of God in his Word, hath not thought fit to honour theſe our Works with the Name of Righteouſneſs, when he is deſcribing the Way how a Sinner is juſtified; nor hath he applied p. 47the Term of Juſtification to theſe Performances in thoſe Places of Scripture where with a plain Deſign and Exactneſs of Expreſſion he hath treated of the Righteouſneſs that juſtifies a Sinner before God. And the holy Apoſtle ſeems cautious of uſing the Word Juſtification, when he is ſpeaking of his own ſincere Obedience, 1 Cor. iv. 4. I know nothing by myſelf, yet am I not hereby juſtified; tho' this Juſtification refers only to the Charge of any Negligence in the Diſcharge of his Apoſtolical Office.

Object. III. Yet 'tis evident that there are ſeveral Texts which ſpeak of our Juſtification by Works, as James ii. our Juſtification by our Words, Matth. xii. 37. and our Right to Heaven by doing the Command… ▪ Rev. xxii. 14. Bleſſed are they that do his Commandment… ▪ that they may have a Right to the Tree of Life, &c.

Anſ. In thoſe Places of Scripture where the Word Juſtification is uſed and attributed to our Duties or Graces, we muſt conſider in what Senſe Juſtification is taken.

1. There is a Juſtification before Men, and a Juſtification in our own Conſciences; and in both theſe Reſpects our Repentance, our Love to God, our Good Works, all juſtify us againſt the Charges of wicked Men, and againſt the Charges of Satan's Temptations, or our own doubting Conſciences, i. e. our Repentance ſhews we are not impenitent, and our Good Works ſhew that we are not full of wicked Works; and Good Works may be ſaid to juſtify us alſo againſt the Charge of a falſe and hypocritical dead Faith, for they prove that our Faith is lively and true; and this is that Juſtification St. James intends, Chap. ii. for ver. 18. he ſays, I will ſhew thee my Faith by my Works; and 'tis in this Senſe that he ſpeaks of Juſtification by Works. So Abraham was juſtified from the Charge of a dead Faith, by his Zeal for God in offering up his Son, Jam. ii. p. 4821, 23. Thus was the Scripture fulfilled, i. e. thus was the Truth and Honour of the Scripture maintained and cleared, which declares Abraham to be juſtified by Faith. Now tho' this Act of Abraham's Faith here mentioned, and Gen. xv. 6. exerciſed on the expreſs Promiſe of the Meſſiah, be not the firſt Act of Faith that ever he put forth, and tho' he might be in a juſtified State long before, yet every repeated Act of true Faith confirms the juſtifying Sentence, and ſhews the Way of his firſt Juſtification: And ſo every good Work he performed may be ſaid in another Senſe to confirm his Juſtification too, as it proves the Truth of his Faith, and evidences him to be juſtified.

2. There is a Juſtification at the Day of Judgment, which is only declarative, and deſigned to publiſh and declare to all the World the Equitableneſs of God's final Sentence, adjudging ſome to Heaven and ſome to Hell: And there our own Holineſs, imperfect as it is, may juſtify us againſt the Charge of being utterly wicked; what good Words we have ſpoken may juſtify us againſt the Charge of being always guilty of evil or idle Words: They ſerve to diſtinguiſh the Character of Saints and Sinners, and to make it appear there is a Difference in their Practice, as well as in their Recompences, as the Proceſs of that awful Day is repreſented, Matth. xxv. And it is in this Senſe that our Saviour ſaith concerning the Day of Judgment, Matth. xii. 37. By thy Words thou ſhalt be juſtified, and by thy Words thou ſhalt be condemned; that is, your Words as well as your Actions ſhall have a Share in determining your Character before Men and Angels in that Day. And that Text alſo in the Rev. xxii. 12, 14. refers evidently to the laſt Judgment, where it is ſaid, Behold I come quickly and my Reward is with me, to give to every Man according as his Work ſhall be; bleſſed are they that do his Commandments, that they may have Right to the Tree of Life, and p. 49may enter in through the Gates into the City. The Senſe of it is, that thoſe who perſevere to the End, in a ſincere Obedience to the Commands of Chriſt, in all the Duties of Holineſs, ſhall have a publick, adjudged and declared Right to the immediate Poſſeſſion of Heaven; which is a very different Thing from the Juſtification of a Sinner in the Sight of God, by his believing or truſting in Chriſt, which gives him the firſt Right; and which is the preciſe Subject of St. Paul's Diſcourſe, Rom. Chap. ii. iii. iv. and v. and Gal. Chap. ii. and iii.

'Tis on this Matter that our Divines are wont to make a Diſtinction between the Jus haereditarium, or the Right of Heirſhip which a Son has to his Father's Eſtate as ſoon as he is born, (ſuppoſing his Father to be dead) and the Jus aptitudinarium, which is a Right of Fitneſs, and a Right to the immediate Poſſeſſion, and this he has not till the Age of Manhood. Nor is this Diſtinction ill-framed, nor unaptly applied to the preſent Caſe; for Scripture gives a plain Foundation for it, viz. that we have the Right of Heirſhip at our firſt believing, and the Right of actual Fitneſs, when we have fulfilled all the Services God hath appointed us in this Life. The Scriptures that naturally lead to this Diſtinction are theſe: The Right of Heirſhip by Faith is very plain, Rom. iv. 11, 13, 16. Gal. iii. 26, 29. For ye are all the Children of God by Faith in Chriſt Jeſus. And if ye be Chriſt's, then are ye Abraham's Seed, and Heirs according to the Promiſe. (Nor doth the Apoſtle make much Diſtinction between our Right to Heaven by Juſtification, and that by Adoption or Inheritance, for both Juſtification and Adoption come by Faith; and he intermingles both, as they moſt fitly anſwer his preſent Deſign; which is evident by comparing the Proceſs of his Diſcourſe from Rom. iv. 1 — 16. and Rom. v. 17, 18, 21.) And then there is the Right of Fitneſs for immediate Poſſeſſion, Heb. x. 36. For ye have Need of Patience, p. 50that after ye have done the Will of God, ye might receive the Promiſe; and this is the Right intended, Rev. xxii. 14. Now we may ſuppoſe both the Right of Heirſhip and of Fitneſs to be joined in that Text, Heb. vi. 12. Who through Faith and Patience inherit the Promiſes. Through Faith they are made Heirs at firſt, and through Continuance in Faith and Patience they are become actual Inheritors. Nor is that Text in Rom. x. 10. much unlike, With the Heart Man believeth unto Righteouſneſs, and with the Mouth Confeſſion is made unto Salvation. Here Juſtification is attributed to Faith, and Salvation to the outward Profeſſion of Chriſtianity, including all the proper Effects and Evidences of Faith in a holy Life. And tho' Salvation in many Places of Scripture is put for Juſtification, becauſe Juſtification is Salvation begun, yet when they are more accurately diſtinguiſhed, the one is attributed to Faith, the other to Works, or to Faith and Works together.

Now, whatever other Sorts of Juſtification may be mentioned in Scripture, yet this Juſtification of a Sinner through Faith requires ſuch a Righteouſneſs as muſt ſecure us from all the Charges and Penalties of all the Guilt of every Sin both original and actual, from all the Charges of God's moſt holy and broken Law, from all the Charges of the Imperfection of our Faith, Repentance, and our beſt Works, and muſt ſet a Sinner right and make him righteous, and give him a Right to Life in the Court of that God who juſtified Abraham and David without Works, by imputing Righteouſneſs to them, and continues under the Goſpel the ſame Way to juſtify the Ungodly, Rom. iv. 5, 6. i. e. all that we do in a way of Duty or Godlineſs, is not reſpected in this Court, but we are look'd upon as ungodly, and without all Righteouſneſs in ourſelves, and as ſuch have a Righteouſneſs, or a Right to Life beſtowed on us, or are juſtified of mere Grace.

p. 51And tho' here and there, for wiſe Purpoſes, an Expreſſion may be dropt occaſionally in Scripture, that may favour another Way of ſpeaking, yet in the Deſcriptions of the Goſpel, the Way of a Sinner's Juſtification in the Sight of God at his Converſion, is never put upon fulfilling of the Goſpel-duties, as the Matter of his Juſtifying Righteouſneſs; and therefore the Goſpel is not a proper Law: And whatſoever Forms of Speech ſome Perſons may fancy agreeable to the Nature and Reaſon of Things, yet this which I have deſcribed is the moſt common Way wherein the Penmen of Scripture repreſent thoſe Things, when they ſeem to aim at an accurate and diſtinct Deſcription of the Law and Goſpel: Now Scripture is our ſureſt Rule of ſpeaking in Matters of pure Revelation.

To ſum up all in ſhort: The Word Law is taken in various Senſes in the Bible: In ſome Places it means inward Principles of Action, as the Law of Kindneſs, the Law of Sin; ſometimes it ſignifies only Directions and Rules of Life, as Prov. xiii. 14. the Law of the Wiſe, i. e. Rule of Wiſdom. In other Places it includes all the Orders and Injunctions that relate to one Subject; as the Law of the Nazarite, Numb. vi. 13. the Law of the Burnt-Offering, Lev. vi. 9. Sometimes 'tis taken in ſo large a Latitude as to take in all Doctrines, Counſels and Advices, Commands, Promiſes, Threatnings, including Prophecies, Hiſtories and Examples alſo; ſo the Law frequently ſignifies all the five Books of Moſes. And in theſe Senſes the Goſpel in its largeſt Signification has ſeveral Laws belonging to it, and itſelf may be called a Law. The Scripture indulges a ſparing Uſe of it in ſuch a Senſe. But the Word Law in its moſt proper and ſtrict Senſe ſignifies a Conſtitution where Duties are required, which if neglected, ſubject the Offender to a Penalty, and if performed, they are his Juſtifying Righteouſneſs; and in this Senſe Scripture doth p. 52not at all favour the Application of this Name to the Goſpel: For it is abundantly evident, that the Words Law and Goſpel taken in their moſt proper and limited Senſes, are conſtantly diſtinguiſhed from each other, and ſet in direct Oppoſition in the New Teſtament.

Thus have I thrown into ſome Order thoſe few, plain, reconciling Thoughts between the contending Parties of Chriſtians, and am already almoſt in Pain to think that I ſhall a little diſpleaſe all Parties, becauſe all theſe Thoughts will hardly ſquare and adjuſt themſelves exactly to any of the popular and ſettled Schemes of Orthodoxy; or at leaſt, they will never agree with the Extremes on either hand: Yet if they appear to be drawn merely from the Scripture, and to ſpeak the Language of the Holy Writers, then this Diſcourſe will approve itſelf to thoſe who maintain the moſt ſacred Regard to the Bible; and thoſe Schemes ſhould be a little moulded and bent, to adjuſt them to the Language of Scripture, even when it uſes different Forms of Speech. But I ſhall not enter farther into this Controverſy, becauſe my Deſign is to ſoften the angry Tempers of Men, that they may not rage againſt each other when they uſe different Forms of ſpeaking, as the Scripture itſelf does, and make an Apology for both Sides, while they agree in the Things that are moſt ſubſtantial and neceſſary.

SECT. IV. Reconciling Sentiments.

Now that I may proceed in this reconciling Work, I ſhall follow this Method.

I. Repreſent the different Apprehenſions and different Language of Men in Preaching the Goſpel.

II. Mention ſome of the Cauſes or Occaſions of theſe different Apprehenſions.

p. 53III. Give a Hint or two of the Conveniencies and Inconveniencies of each of theſe Ways of Preaching.

IV. Shew the Safety and Sufficiency of each, with regard to Salvation.

V. Conclude with a Word or two of Requeſt or humble Advice.

Firſt, Let me repreſent the various Apprehenſions of Men in thoſe Matters: But here I would be underſtood to deſcribe only the moderate Men among thoſe who are called Calviniſts, and thoſe that are named New-Methodiſts; as for the High-Flyers, or extreme and rigid Party-Men of either Side, I leave them out in my preſent Account, while I mention the little Differences among the Men of Moderation, among whom I reckon far the greateſt part of the Proteſtant Diſſenters in England, to be at this time, and I hope I am not miſtaken in this Opinion.

Some when they read or pronounce the Words Law or Goſpel, take them generally in their looſeſt and largeſt Senſe, and ſo they unite their Names, and make them conſiſtent together; others are ready to take thoſe Words in their limited and proper Senſe, and then they divide them into very diſtinct Things, and will not allow their Names ſo promiſcuous a Uſe.

Some Miniſters love to explain the Goſpel in a more legal way, and deſcribe it as a conditional Covenant that requires Agreements and Reſtipulation from Men; they inſiſt much on vowing and reſolving to ſubmit to the Commands of Chriſt, and with a lively Zeal and powerful Eloquence, they inforce the Duties of Repentance, ſincere Obedience, Watchfulneſs and Perſeverance; and ſhew how much the Promiſes of Life, Heaven and Glory, Peace and daily Pardon depend on theſe Qualifications and Performances, pronouncing the terrible Threatnings of Damnation on the Impenitent, the Unbelieving, and the Diſobedient, to p. 54awaken the ſecure Sinner, and ſtir up the ſlothful Chriſtian. Others delight more in repreſenting the Goſpel as a Declaration of Grace and free Promiſe of Salvation to Sinners; a Promiſe of pardoning Mercy, Sanctifying Grace, and everlaſting Glory to ſinful and periſhing Criminals, and invite Sinners to receive all this Grace, to accept of this Salvation, and to truſt in this Saviour, according to the Offers of the Goſpel: When its Truths are revealed, the firſt Sort chuſe to ſay, that the Moral Law of Nature in the Hand of Chriſt, commands us to believe them; when its Duties are mention'd, they rather ſay, the Law of Nature in the Hand of Chriſt requires Obedience to them; and that while the Goſpel in its proper Language promiſes Salvation to Believers, the Moral Law, or Law of Nature, binds Condemnation on the Unbeliever, and the Impenitent; but the pure Goſpel is all Grace and Mercy: And they preach the Law of Works in the Perfection of its Demands and Terror of its Penalties, to drive Sinners for Refuge to the Goſpel: And they preſs the Duties of Holineſs on their Hearers from a comfortable Senſe of their Deliverance from Hell, and from Gratitude to Chriſt, as Evidences of their Faith, as Preparatives for Heaven, and as neceſſary, both in the Nature of Things, and by divine Appointment in order to our final Happineſs.

Thoſe that follow the conditional Way of preaching the Goſpel, deſcribe the chief Act of Faith, as a Conſent of Will to ſubmit themſelves to him in all his Offices; a Conſent to take him for their Prophet, and Reſolution to make all his Inſtructions their Rule and Guide; a Conſent to take him for their Prieſt, to make their Peace with God, and obtain their Pardon; a Conſent to own him for their King, and promiſe ſincere Obedience to him as their Lord in all his Commands; p. 55but ſtill with an humble Dependance on his Spirit and Grace, to enable them to fulfil theſe Reſolutions.

Thoſe that preach the Goſpel in its more free and abſolute Form deſcribe Faith in Chriſt as the Flight of a poor, guilty, periſhing Sinner to an only Refuge; and they make its chief Act to conſiſt in a truſting or committing the Soul, ignorant, guilty, hard-hearted and ſinful as it is, into the Hand of Chriſt, with a ſincere Deſire to have it enlightened by him as their Prophet, pardon'd and reconciled to God through him as their Prieſt, and ſubdued to all willing Obedience to him, and by him, as their Lord and King; humbly expecting that he will do all this for them; and this is in their Opinion the beſt way of addreſſing themſelves to poor Sinners, who find themſelves ſo dark, ſo ſinful, ſo feeble and inconſtant in their beſt Obedience and Purpoſes, that they dare not reſolve upon any thing, and can hardly ſay, they heartily vow and promiſe a Submiſſion to Chriſt in all Things; but that they can better apply to him in a way of Truſt and Dependance, humbly deſiring and hoping he will work all this in them by his free Grace, while they wait upon him in his appointed Means.

The one are ever perſuading their Hearers to bind their Souls to God, by ſolemn Vows and Covenants, even in particular Duties, believing this to be the moſt effectual Way to guard againſt every Sin, and beſt ſecure their Obedience and Conſtancy under every Temptation: The other are afraid to urge ſo much vowing and reſolving on the Conſciences of Men, leſt they thereby lead them into a legal Frame, under a Spirit of Bondage, and leſt their Conſciences be more troubleſomely entangled and enſnared after every broken Vow, and their Faith and Hope be too much diſcouraged; that Faith and Hope which ought to be the conſtant Springs of their Obedience. p. 56They adviſe their People, therefore, rather to commit their Souls afreſh continually to the Care of Chriſt, as 2 Tim. i. to believe he accepts them, and to walk watchfully, without any particular, formal, and explicit Vows. Though it muſt be confeſſed, that with regard to Chriſtians of different Tempers and Temptations, both theſe Methods have had very good Succeſs.

Some are Sons of Thunder, Boanerges, and frighten the Profane out of their Security, by many Terrors that are written againſt thoſe who obey not the Goſpel; and they inforce Obedience on the Conſciences of Believers, chiefly by way of Rewards and Puniſhments: The other are like Barnabas's, Sons of Conſolation, and perſwade Sinners to accept of the offer'd Grace, by all the Allurements of the Compaſſion of God, and by the dying Love of a Redeemer, beſeeching them to be reconciled: And they draw out the Hearts of Believers to Repentance, and lead them with the Spirit of Power and Love to an eaſy and connatural Obedience by the Conſtraints of the Love of Chriſt, and by a humble Perſwaſion of their Acceptance in him unto eternal Life.

In ſhort, the one dwell moſt upon the Duties of the Goſpel in their Sermons, in order to qualify their Hearers for the Privileges; the other inſiſt moſt on the Privileges and Comforts of the Goſpel, in order to invite and allure them to fulfil the Duties, and to give their Hearers Strength and Delight in the Diſcharge of theſe Duties.

I would not here be underſtood, as though I ſuppoſed either of thoſe Miniſters never to mingle Mercy and Terror, Precepts, Penalties, and Promiſes; for it muſt be acknowledged, there are ſome Perſons of each Opinion, in whom all the Talents of a Preacher happily unite, and they honourably ſuſtain both Characters, p. 57the Sons of Thunder, and the Sons of Conſolation; and all of them make Conſcience of publiſhing to Men both Divine Grace and their Duty, all of them preach Repentance toward God, and Faith in our Lord Jeſus Chriſt; but thoſe who have choſen one Scheme of Divinity for their own, more generally bend their Miniſtry the one way, and thoſe who have choſen the other preach more uſually in the other way.

All our Proteſtant Confeſſions of Faith, and I would perſwade myſelf that our Miniſters, at leaſt among the Nonconformiſts, agree that, though Duties are required to be performed by us, yet the Grace that is neceſſary to perform them is given freely to us; that though Faith and Repentance, and ſincere Obedience, are indiſpenſably neceſſary, in order to our final Salvation, yet they are not the juſtifying Righteouſneſs upon account of which our Sins are pardoned, and eternal Life is beſtowed upon us: That the Obedience and Death, and Interceſſion of Chriſt, as a proper High-Prieſt and Sacrifice, are the only Foundation of our Acceptance with God, and ground of all our Hopes; and that from him, as a Head of Influence, we muſt receive all Grace, whereby we are conducted ſafe to Glory.

Both Sides agree that we are to work out our Salvation with Fear and Trembling, but that it is God who worketh in us to will and to do, Phil. ii. 12, 13. That we are ſaved by the Faith of the Son of God, and not by Works, leſt any ſhould boaſt; yet that we muſt alſo be created in Chriſt Jeſus unto good Works, for God hath appointed that we ſhould walk in them, Eph. ii. 8, 9, 10.

II. In the next place, that I may make a little further Apology for thoſe that are humble, honeſt and ſincere on both Sides, I would conſider the various Cauſes or Occaſions, whence different Apprehenſions of Men about theſe things may ariſe: And here we ſhall find poor frail Mankind, almoſt univerſally born and brought p. 58up in Prejudices to ſome Party or other, incompaſſed with thouſand things that tend to influence the Judgment, and incline it inſenſibly toward ſome particular Opinion; ſo that a whole Scheme of Doctrines built upon a pure and zealous and laborious Search after Truth, without any manner of Byaſs or Corruption on any Side, is ſcarce to be found in human Nature. There is no Man alive free from theſe Weakneſſes. Happy the Mind that has the feweſt of them.

Nam vitiis nemo ſine naſcitur, optimus ille eſt

Qui minimis urgetur.

Horace.

It may be theſe Miniſters themſelves, who differ in Opinion, are of very different natural Complexions and Tempers, and this hath a ſecret Influence in ſwaying their Mind, their Studies, their Judgment and Miniſtry one way or the other; though all thoſe who agree in natural Temper, are not always of the ſame Opinion.

Or it may be, they had an Education under Teachers and Tutors of different Sentiments, or have met with Books of different Principles and Opinions, which have made a ſtrong and laſting Impreſſion upon their Minds, and engag'd them betimes into one Party, before they had Strength of Judgment to determine their Opinions upon juſt Arguments.

Some Perſons in order to ſettle their Judgments in theſe Points, have ſtudied more and prayed leſs, and ſome have prayed more and ſtudied too little; and ſome on both Sides have ſtudied hard, and pray'd much, and ſought earneſtly the Inſtructions of the bleſſed Spirit, and yet have fallen into different ways of thinking in thoſe parts of Chriſtianity which are not of Neceſſity to Salvation, and have been ſuffer'd to follow different Forms of Speech for wiſe Purpoſes in the Providence of God.

p. 59Some little Accident or Occurrence of Life, or ſome ſudden ſtart of Thought, while the Balance of the Judgment was in Suſpence, has perhaps given it a turn to one Side or the other, and perhaps determined it for their whole Lives.

Some have happened to form their Sett of Doctrines at firſt more by their own reaſoning Powers, and drawn their Schemes of Religion from what they imagine the moſt natural Connection, the Neceſſity or Congruity of things, and they call the Bible only to their Aſſiſtance, and ſeek proper Texts to confirm their own Syſtem: Others draw the whole Scheme of Doctrines from a conſtant and intent Application to the holy Scripture, and …ll in Reaſon to their Aſſiſtance, only in order to underſtand and methodize thoſe Doctrines: And though the firſt way of Study in Matters of the Chriſtian Religion, is by no means to be juſtified, yet too many have unhappily practiſed it; and though the latter way is much to be preferred, and moſt likely to come near the Truth, yet it is not followed by all who preach the Goſpel; and no wonder then that Miniſters may differ in their Thoughts.

Such is the Weakneſs of human Nature, that as ſome of us form and build up our firſt Opinions upon very ſlight and inſufficient grounds, and there are many who perſiſt in them, and ſtrongly maintain them without an honeſt Re-examination, ſo others of us change our Opinions upon Reaſons as ſlight and feeble and inſufficient. Some Perſons having been perplexed with one or two great Difficulties in that Scheme of Sentiments which they have profeſſed, and being unable to grapple with them, have by ſwift or ſlow Degrees, abandoned that whole Scheme, and fell in with another, which perhaps hath equal or greater Difficulties in it; never conſidering that the whole Syſtem of Chriſtianity, with all its Appendices, is ſo vaſt, and our View of p. 60things is ſo narrow, and our Knowledge ſo imperfect, that a ſharp Diſputant may puſh ſome parts of all our human Schemes into great Perplexities, even ſuch as human Reaſon can hardly ſolve; and perhaps God alone knows how to reconcile them, in whoſe ſingle View all things lie for ever fair and open, perfectly conſiſtent, and are comprehended at once.

Or it may be the Way and Method of Divine Grace in the firſt Converſion of the one and the other was very different. Some were wrought upon at firſt more by legal Methods, and the Terrors of the Law of God, and they find them ſtill to have the greateſt and moſt powerful Influence on their Conſciences; others from their wild Wandrings were brought home to Chriſt by gentle Diſcoveries of Divine Love in the Death of a Saviour: Some, like the Jaylor, Acts xvi. 26, — 30. have had their Conſciences ſhaken as with an Earthquake, they came in trembling and crying out, What muſt I do to be ſaved? Others had their Hearts ſoftly open'd, as was the Heart of Lydia, 14th ver. of the ſame Chapter, and they received the Word of Grace and the Goſpel; and they find the Work of God carried on upon their own Souls, ſtill by the moſt evangelical Methods. Now a Man's own early Experiences in the things of Religion, will naturally have a great Influence on his Opinions; and God in his infinite Wiſdom hath ordered it ſhould be ſo, that Perſons of every Sort and Temper, and Humour, Young and Old, Sinners and Saints, under every kind of Temptation, might meet with ſome Miniſters of the Goſpel, and ſome Sermons and Writings to ſuit their Taſte, to hit their Caſe, and be the moſt effectual Means of their Salvation.

The Third thing I propoſed here was to ſhew briefly, that as each of theſe ways of preaching have their ſeveral Advantages, ſo each of them have their ſpecial Inconveniences p. 61too, if they are perpetually and only inſiſted on, unleſs well managed by the extraordinary Prudence of the Preacher.

The one aims moſt at the Glory of Divine Equity, in Rewards and Puniſhments, and contends much for the Sincerity of God in all his Tranſactions with Men: The other ſeems to look moſt at honouring the Sovereignty, the Riches and Freedom of Divine Grace, and God's infinite Condeſcention and Compaſſion to ſinful Creatures.

One ſeems to lead Chriſtians more to a ſtrict Scrupuloſity in every Action, in order to make up the undoubted Evidences of a Goſpel-Perfection, which they call Sincerity, and thereby to raiſe their Hopes of eſcaping Hell and obtaining Heaven; it drives the Soul to Duties, and maintains a trembling Watchfulneſs; but is in Danger of governing it by a Spirit of Bondage, and of keeping our Faith and Comfort very low. The other leads to equal Holineſs, or perhaps to higher Degrees of it by the delightful Conſtraints of a filial Love, by the ſweet Influences of Divine Conſolation; but there may be ſome Danger of incouraging Negligence and Preſumption, and that not only in Sinners, but even ſometimes in Believers themſelves, if not wiſely managed and guarded.

Upon this Subject I might here give my Pen into the Hand of ſome ſprightly Advocate of each Party, and have forty more Pages written for me ſpeedily, without any Thought or Labour of mine; this would ſwell my Eſſay up finely, and enlarge it to a Volume, with many a Name of Arminian and Antinomian dealt about freely on the oppoſite Opinions: For the ſuppoſed Advantages and Diſadvantages on both Sides, are frequently mentioned as Arguments of each Party againſt the other; but I ſhall not think neceſſary to inſiſt longer on them here for that very Reaſon: And though theſe ſort of moral Arguments drawn from the Deſign and p. 62Tendency of things, may be juſtly uſed on both Sides, and on both Sides have ſome Degree of Truth and Force in them, yet both may not have equal Force: Nor do I think it inconſiſtent with my Deſign in this reconciling Diſcourſe, to declare my own Sentiments: For a Man may be very happy in making Peace between two quarrelling Neighbours, though he is well perſwaded that one hath the better Side of the Cauſe, and in a friendly manner expreſſeth it too.

I will not be aſhamed then to declare, that in my Opinion, one Method of preaching the Goſpel hath greater Advantages in it, and fewer Inconveniences than the other; ſuppoſing ſtill that we guard againſt Extremes: that one ſeems more connatural to the Genius of the Goſpel, as it is diſtinct from a Covenant of Works, and ſeems to ſuit better with the moſt glorious Deſigns of Divine Grace. My own Experience in the Things of Religion, my Obſervations of ſome others, and my diligent Search of the holy Scriptures (I hope not without Divine Aid) hath led my Thoughts rather to favour and practice the more Evangelical Method of preaching moſt frequently: But another Perſon who follows a different way may tell me, he came by his Turn of Thoughts the ſame way as I did by mine, and my Charity demands that I believe it. Yet while both Sides maintain thoſe great Truths, wherein I mentioned the general Agreement of our Proteſtant Confeſſions of Faith, I cannot conceive that either of them can lead Sinners aſtray from Salvation.

And that is the Fourth Propoſal I made, (viz.) to ſhew the real Safety of each of theſe Methods in miniſtring the Goſpel both to Saints and Sinners, and that is evident, becauſe they agree in the moſt neceſſary and eſſential Parts of it. Both of them preach Grace and p. 63Duty, Juſtification by Chriſt, and Sanctification by the Holy Spirit, and teach Men all that is of Neceſſity to be believed and practiſed in order to Salvation.

If two Men ſitting under a different Miniſtry are brought ſincerely to repent of all Sin, and to love God with all their Heart, can I imagine that one ſhall be damned, becauſe he tells me he repents in Obedience to the Commands of the Goſpel? Or the other, becauſe he doth it in Obedience to the moral Law in the … of Chriſt, ſuppoſing the pure Goſpel to have no Commands in it? If two Sinners are perſuaded to accept of Chriſt Jeſus for their Lord and Saviour, can I ever believe, that God will condemn one of them, becauſe he firſt reſolved to obey Chriſt as his Lord, and thereby took Encouragement to truſt in him as a Saviour? or that God will puniſh the other for ever, becauſe he firſt truſted in Chriſt as a Saviour, and thereby found his Will ſweetly inclined to ſubmit to him as his Lord? Where all Duties required in the Goſpel are ſincerely performed, can I ever be perſuaded Men ſhall be ever ſent to Hell, merely becauſe they do not agree about the logical Relations that theſe Duties have to one another, or to their Salvation, while both agree to lay the Lord Jeſus Chriſt, and his Righteouſneſs, or his Obedience and Death, as the only Foundation of all their Hopes?

If either of theſe Ways of preaching the Goſpel were ſo contrary to Scripture, and ſuch abominable and pernicious Errors in the Sight of God as angry and quarreling Men of both Sides repreſent them, I cannot perſuade myſelf that God would ſo far have favoured both, in theſe Inſtances following. (viz.)

I. If either of theſe Ways of preaching were ſo criminal and dangerous as ſome have ſuppoſed, I cannot think the Spirit of God would have uſed thoſe Expreſſions in Scripture, which ſometimes ſeem to repreſent p. 64the Covenant of Grace in one Form, and ſometimes in another; nor that he would have ſuffered the Penmen of his holy Word to have given Occaſion to ſuch different Sentiments on this Subject among his Favourites, his holy Worſhippers, and thoſe who have ſought his Directions and his Grace with much Importunity and Perſeverance.

II. If either of theſe Ways of preaching were ſo dangerous as ſome have imagined, I cannot believe that the bleſſed God would ever have attended both theſe Ways of preaching with his Bleſſing, ſo far as to convert great Numbers of Sinners by them, and edify his Saints; but it is ſufficiently evident that Miniſters of very different Apprehenſions in theſe Points have been owned and bleſſed of God to the Converſion, Comfort and Salvation of many Souls.

III. If either of theſe Repreſentations of the Goſpel were ſo very dangerous, I cannot imagine, that Perſons of good Underſtanding, of deep Learning, of large Knowledge in Religion, of long Experience, and of great Holineſs, ſhould maintain their Opinions in theſe Things ſo very different to their Lives End, if their Salvation were in ſuch extreme Hazard thereby, however in the Infancy of their Chriſtianity they might have received and embraced theſe different Apprehenſions. Surely if theſe Points had been of ſo dreadful and dangerous Importance on either Side, God would have granted a greater Union in Sentiment to ſo great a Number of his Children, who laboured in ſincere Inquiry after Truth, conſtant and fervent Prayer for the Teaching of the bleſſed Spirit, and were truly zealous for his Honour. Divine Goodneſs ſurely would not have ſuffered ſuch Multitudes of holy Souls on either Side to continue always in Miſtakes of ſo terrible Conſequence as ſome Diſputers have repreſented them.

p. 65SECT. V. Advices or Requeſts.

May I be permitted at the End of this Diſcourſe to drop a Word or two of general Advice, or rather of humble Requeſt to all, but eſpecially to my younger Brethren in the Miniſtry.

I. Requeſt. Pay a conſtant and ſacred Reverence to the Language of Scripture, and let it appear in theſe following Inſtances.

1ſt. Let the Forms of Speech that are uſed in thoſe Scriptures where the Doctrines of the Goſpel are expreſly laid down and proved, be the Speech in which you commonly teach thoſe Doctrines; and let the Language wherein warm and pathetical Exhortations are given in Scripture, be the Language which you generally imitate in your affectionate Addreſſes to the Conſciences of Saints and Sinners; the one as well as the other are given for our Example. Whereas if we ſhould preach and explain the deepeſt Truths in all the affectionate Forms and Flouriſhes of Speech and Metaphor, 'tis the Way to lead the Judgments of Hearers aſtray; but while we ſubmit ourſelves to the Words which the Holy Spirit uſeth as our Pattern, both in teaching, and alſo in exhorting, we may humbly expect his inward Teachings to enlighten our own Underſtandings, and make our Labours in the Goſpel powerful to the Salvation of them that hear us.

2dly, Let thoſe Words which are not uſed in Scripture never be zealouſly maintained and inſiſted on as neceſſary to Salvation, and eſpecially where they give great Offence: Nor let thoſe Terms and Ways of Expreſſion which Scripture uſeth but very ſeldom, and upon particular Occaſions, be the perpetual or conſtant Language of your Miniſtry, in Oppoſition to p. 66thoſe Expreſſions and Ways of Repreſentation which Scripture moſt frequently delights to uſe; and let no authentic Syſtems of Divinity, to which you are moſt inclined, nor the Names of great Men ever prevail with you to break this Rule.

3dly, Dare not indulge yourſelf in a Diſguſt to any Scripture Language, or an Averſion to thoſe Scriptures which ſeem to run in a Stile and Expreſſion different from the Language which you generally chuſe; for even thoſe Expreſſions were deſigned for uſeful Purpoſes by the Holy Spirit, and doubtleſs have attained ſome happy End in the Providence of God, in particular Caſes and Perſons: If you ſhould once encourage ſuch a vicious Humour, it might proceed ſo far at laſt, as to render a great Part of the Bible the Object of your Diſguſt. Be ſure therefore always to maintain upon your Spirit ſuch a reverential Tenderneſs for the Holy Scripture, that you may never dare to rail againſt any Expreſſions that Scripture uſeth, nor oppoſe them with Violence, without a modeſt Diſtinction in what Senſe they are proper, and in what Senſe they are to be avoided. And this leads me to the Second Requeſt.

II. Requeſt. When you hear any Miniſters, in preaching the Goſpel, uſe the Words Free and abſolute, Conditional, Unconditional, Promiſes, Laws, Threatnings, Commands, &c. Exerciſe ſo much Charity as to believe they uſe them in ſuch a Senſe as the Scripture approves of, and as ſecures the Salvation of Men, according to their ſincereſt Apprehenſions.

If the Preacher ſpeak of the Goſpel, as a free and abſolute Promiſe, always ſuppoſe he intends alſo, that all the Duties of Repentance and Holineſs are neceſſary, in order to Salvation, though he does not like to call them Conditions. If another ſhould inſiſt much on Conditions in the Goſpel, ſuppoſe he means none of them to be performed merely by your own Strength, nor to p. 67include any Thing of Merit in them. If he ſpeak of the Laws of Chriſt, underſtand him concerning all thoſe Rules and Directions, and Commands, which Chriſt hath given to his Followers, but not in the ſtrict and perfect Notion of a Law. Even if he calls the Goſpel a Law, believe that he intends it only in the largeſt Senſe, and doth not mean that we are juſtified in the Sight of God, by our Performance of the Duties of this Law as the proper Matter of our Righteouſneſs before God: Or if he ſhould happen to mention any ſuch Thing as Juſtification by our good Works of Holineſs, &c. take due Heed to the Connection, and let Charity perſuade you that he is ſpeaking concerning Juſtification before Men, or Juſtification in our own Conſciences, or in the Day of Judgment, and not of a Sinner's Juſtifying Righteouſneſs in the Sight of God, when he is firſt converted and accepted of him through Faith in Jeſus Chriſt.

Suffer not your Diſguſt and Anger immediately to be kindled at the Sound of any of theſe Words, as though they were at once undermining and perverting the Goſpel of Chriſt. Nor ever give your ſelf leave to reproach Miniſters, as no Preachers of the Goſpel, merely becauſe they chuſe other Modes of Expreſſion than thoſe which you moſt eſteem, and frequently uſe, for ſuch a Conduct will warp and bind down the Conſciences and Spirits of Men to a narrow and an uncharitable Partiality. This will render every Sermon offenſive to them that is not conceived juſt in their beloved Language, and will utterly prevent their Profit by the various Gifts Chriſt has beſtowed on his Miniſters. There are ſome common Chriſtians in our Age, who are moſt unhappy Inſtances of this unchriſtian Temper; and 'tis to theſe Perſons chiefly, that I give his ſecond Advice.

III. Requeſt. Avoid all the high Flights and Extremes p. 68of zealous Party Men, and which Way of Preaching ſoever you approve and purſue, be ſure to guard againſt all Extremes, both of Notion and Language. Let the Hopes of exalting Free Grace never perſuade you to neglect to enforce the Duties of the Goſpel, and to preſs them with Zeal on the Conſciences of all Men: Nor let the Fear of encouraging Licentiouſneſs ever tempt you to turn the Goſpel of Grace into a Covenant of Works: For God in his Goſpel of Free Grace hath ſufficiently provided for the Honour of his Holineſs, and the Sanctification of his own Children.

You will tell me here perhaps, that Scripture itſelf uſeth Expreſſions as high upon particular Occaſions, and as much leaning to Extremes as any Men of Party among us. But remember then, that the Scripture uſes ſuch ſtrong and high Expreſſions not on one Side only, but on both Sides, and infinite Wiſdom hath done this more forcibly to argue and impreſs ſome preſent Truth or Duty: But while it is evident the holy Writers have uſed high Expreſſions, ſtrong Figures of Speech, and vehement Turns on both Sides, this ſufficiently inſtructs us that we ſhould be moderate in our Cenſures of either Side, and that the calm doctrinal Truth, ſtript of all Rhetoric and Figures, lies nearer to the middle, or at leaſt that ſome of theſe appearing Extremes, are more reconcilable than angry Men will generally allow. If the Apoſtle charges the Corinthians, So run that ye may obtain, 1 Cor. ix. 24. and tells the Romans, it is not of him that willeth or of him that runneth, but of God who ſheweth Mercy, Rom. ix. 16. we may plainly infer that our Running and his Mercy, our Diligence and Divine Grace, are both neceſſary to our Salvation.

IV. Requeſt. Let the particular Tempers, Temptations and Dangers of Perſons with whom you converſe, or with whom you preach, together with the growing Errors of the p. 69Times, have always ſome Weight with you, to bend your Miniſtry a little more the one way or the other: And never affect to preach theſe Matters in a diſputative and controverſial Way, but rather in a plain and practical Form, except the Temptations of the Age and Nation, or of particular Churches or Chriſtians ſeem to demand it. And indeed this ſeems to be one great Reaſon, why Scripture itſelf in different Parts of it ſometimes manages the Argument in a way of Diſpute, and at other times gives a different practical Turn to the ſame Truth, and uſes ſo different Language in the Repreſentation of the ſame Doctrines. For the ſeveral Books of Scripture were written according to the various Neceſſities of the Church of God, and to obviate Temptations of contrary Kinds, and to prevent the Danger of Errors ariſing, by running to Extremes on either Side.

In the laſt Age, in the Times of the Civil Wars, Antinomianiſm and Errors of that Nature, were very common in the Nation: This turned the Labours and Study of many pious Men to vindicate and preach up the Duties of the Goſpel, and Works of Holineſs, as the proper Buſineſs of the Day. In this preſent Age, the Popiſh and Pelagian Doctrines of Juſtification by Works, and Salvation by the Power of our own Freewill, are publickly maintained and preach'd abundantly through the Land: The Socinian and the Arminian Errors are revived and ſpread exceedingly, whereby Jeſus Chriſt is robb'd of his God-head, or his Satisfaction, or both, and the bleſſed Spirit deny'd in the Glory of his Offices: For Deiſm and Natural Religion, in Oppoſition to Chriſtianity, daily prevail.

Now, perhaps, ſome may think it the Duty and Buſineſs of the Day to temporize, and by preaching the Goſpel a little more conformably to Natural Religion, in a mere rational or legal Form, to bring it down as p. 70near as may be to their Scheme, that we may gain them to hear and approve it, or at leaſt, that we may not offend them. But I am rather of Opinion, that we ſhould in ſuch a Day ſtand up for the Defence of the Goſpel in the full Glory of its moſt important Doctrines, and in the full Freedom of its Grace; that we ſhould preach it in its divineſt and moſt Evangelical Form, that the Croſs of Chriſt, by the promiſed Power of the Spirit, may vanquiſh the vain Reaſonings of Men, and that this deſpiſed Doctrine triumphing in the Converſion of Souls, may confound the Wiſe and the Mighty, and ſilence the Diſputers of this World. This was the bold and glorious Method St. Paul took at Corinth, where Learning and Reaſon and Philoſophy flouriſhed in Pride; but they yielded ſeveral Trophies of Victory to the preaching of the Croſs. Paul could uſe the Wiſdom of Words whenſoever he had occaſion for it, and had the Excellency of Speech at command when he pleaſed: this appears in ſeveral Parts of his Writings; yet in his Sermons at Corinth, he diſclaimed it all, and determined to know nothing among them but Chriſt, and him crucified. 1 Cor. ii. 2.

Happy that Man who hath attained the holy Skill of joining Promiſes and Commands, Duties and Privileges, Authority, Terror and Grace; and who mingles them all wiſely in his Miniſtry; who hath learnt of St. Paul the Divine Art of addreſſing himſelf to the Reaſon, the Conſciences, and the Paſſions of Men in ſuch variety of Expreſſions, of Power, Terror and Love, as may moſt effectually anſwer the Ends of his Office. Happy is he that knows how to diſplay the Goſpel in all Forms under which Scripture repreſents it, to preach to the Jews, and to teach the Gentiles; to talk to the Righteous and the Wicked in proper Language, to the obſtinate Rebel, to the trembling Sinner, and to the mourning Saint. Happy is he that becomes all to all that p. 71he may gain the more Souls, 1 Cor. ix. 19, &c. ſometimes as without the Law, yet under a Law to Chriſt; ſometimes as with the Law, yet free from the Bondage of it; that never ſtrives about Words to no Profit, but knows how to divide the Word of Truth aright, and to give every one their Portion: This is the Workman that needs not to be aſhamed, and hath moſt reaſon to hope for Succeſs. 2 Tim. ii. 14, 15.

To conclude, Let us all apply ourſelves with unbiaſs'd Minds, with new Diligence and fervent Prayers, to ſearch the Word of God, and draw all our Notions of the Goſpel thence: Let us enquire into the ſpiritual State, the Dangers and Neceſſities of the People to whom we miniſter, and this will be of great Uſe to guide us to proper Subjects and Methods of Diſcourſe.

Let our Converſation be ſuch, as becomes the Goſpel in every Form of it, whether abſolute or conditional. Let our cloſe walking with God be exemplary and inſtructive, that Men may ſee our Religion as well as hear it, and all may confeſs, that while we preach the Goſpel, we are zealous Obſervers of the Law. Let us maintain upon our own Hearts a ſweet and honourable Senſe of the Riches of Free Grace in Chriſt, together with a tender Senſe of the Evil of Sin, and a lively Delight in Holineſs, that the daily Experience of our own Souls, and our inward Chriſtianity which is taught us, and wrought in us by the Spirit of God, may inſtruct us how to preach to others.

Let that Goſpel which is written in the fleſhly Tables of our Hearts, i. e. in our very Souls, by the Finger of God, be manifeſted in every Part of our Miniſtrations for the Good of Men. Thus we ſhall obtain the Approbation of Jeſus our Judge, in preaching his Goſpel of Faith and Love, and thus ſhall we have the Pleaſure of this Teſtimony in our own Conſciences, that in the general Courſe of our Miniſtry we have ſought to ſave p. 72the Souls of others in the ſame way as we ourſelves have ſought to be ſaved: And that we have propoſed the ſame Truths to them, and recommended the ſame Duties, which we ourſelves believe and practiſe, in order to our own Salvation. Amen.