to the end before mentioned it prescribes the exercise of Faith and Repentance And so the Gospel is a Law in a very true and good sense and that sense the same which we affirmed it to be in our Apology Whence it appears that my Reverend Brother has here yielded the cause and is come over to our Camp and if he would be consistent with himself here might be an end of the Controversie about the Gospels being a Law with respect to Justification For assuredly we mean no more than that it prescribes seeking by Faith and Repentance and chiefly by Faith as aforesaid And this is the commonly received Doctrine of the Reformed Churches as I proved in the Apology and shall yet further prove it if need be But he objects up and down his book that if the Gospel Covenant did prescribe or require any work or works whatsoever and did oblige us to any Duty then it would be another Law of Works and we should still be justified by Works I Answer By denying the Consequence Indeed it is true That if the Gospel require a Work or Duty it requires a Work or Duty for that is an Identical Proposition and no reasonable Man hath so little Wit as to deny the Truth of it But it is utterly false that if the Gospel require any Works then it is another Law of Works in the Scripture-Sense of the Word For by Law of Works the Scripture always means such a Law or Covenant of Works as would justifie a Man by and for his Works if he had them as he ought to have had them But though the Gospel require of us some works yet it is no Law of Works for it doth not require any Works that we may be justifyed either in whole or in part by and for those Works as such Nor are we for them in the least justityed at the Bar of God They are not any of them the least part of that Rigateousness by and for which we are justifyed This we have declared and explained to fully and clearly in our Apology that we cannot but wonder that any Christian that is endued with Common Honesty and hath read and understood our said Apology should persist in accusing us of holding Justification by Works or in asserting confidently that it follows by good consequence from our Principles That consequence my Reverend Brother can never prove For though Repentance be a Work yet is it not according to our Principles required by the Evangelical Law as a Work to Justifie us or as a Work for which we are to be justifyed in the least degree but only as a means or condition in the Subject Man to dispose and prepare him for Justification by Faith only in Christ's Blood and Righteousness And again Though Faith be a Work in it self yet doth not the Evangelical Law require it as a Work to be a part of that Righteousness by and for which we are justifyed but it requires Faith only as the Instrumental Means or Condition by which we receive and apply to our selves and also trust to Christ and his satisfactory meritorius Righteousness as that by and for which alone we are Justifyed before Gods Tribunal Let Mr. G. try when he will he shall find it impossible to prove from my Principles as I have here truely and sincerely set them down that the Gospel would be another Law of Works and that we would be Justifyed by Works if the Gospel required Faith and Repentance as aforesaid I might with more appearance of reason prove from my R. B. Principle That if Faith be required only by the Natural Moral Law and if we be Justifyed by Faith as we certainly are and if Faith be a Work as in its own Nature it certainly is then we are justifyed by a Work of the Natural Moral Law and so are in tantum justifyed by the Law of Works and look how he can answer this Argument drawn from his Principle with as much facility if not more shall I answer his Sophisme drawn from my Principle That the Gospel is a Law of Grace I need say no more to answer all he brings in his Second Chapter but to declare that as he says pag. 12. That all but Papists Socinians and Arminians harmoniously agree in explaining such places as call the Gospel a Law after such a manner as may not give the least colour to the Opinion of the Gospels being a Law in the sense of the three mentioned Parties so I do entirely agree with them in that manner of explaining them and do with them utterly reject the Popish Socinian and Arminian Sense of the Gospels being a New Law But then it follows not that the Gospel is no New Law in any Sense because it is not one in the Popish Socinian and Arminian Sense Our Authour in pag. 10. says the Gospel is called a Law but no otherwise than as it is a comfortable instruction to poor convinced Sinners what riches of Mercy there are in store and as it teacheth them how they may trust and hope in the God of all Grace But this is not true in his Exclusive Sense for besides that it is a Law as it teacheth how such Sinners should ex officio in point of Duty trustand hope in the God of all Grace through Jesus Christ In fine Though in pag. 14. he mincingly say That the word Judge in Micah 4.3 may very well import no more than that Christ will judge what course of Salvation is best for us to take that he will determine the case and it is better for us to acquiesce in the Decision of his Vnerring Judgment which cannot be deceived nor will ever mislead us than to pursue our own mistaken apprehensions which bewilder us continually Yet even this will sufficiently evince that the Supernatural Gospel-Revelation of that Judgment and Determination of Christ our Lord and Saviour is a Law to us for as soon as it comes to our knowledge it doth of it self immediately oblige us to acquiesce in his Judgment and Determination and to take that course for Salvation which he hath judged best for us to take So that let Mr. G. shuffle never so much he will never be able to avoid his being obliged by the Doctrine of the Gospel immediately to believe in Christ Matth. 17.5 and to take that course which he hath prescribed in order to Salvation Acts 16.31 I shall conclude my Animadversions on this Second Chapter with the Judgment of the Learned and Judicious Mr. Pool who was neither Papist Socinian nor Arminian as it is expressed in his Annotation on Isa 2.3 Out of Zion shall go forth the Law The New Law the Doctrine of the Gospel which is frequently called a Law because it hath the Nature and Power of a Law obliging us no less to the Belief and Practice of it than the Old Law did Remarks on the Third Chapter IN the beginning of this Chapter he doth me a manifest wrong in saying That
G quotes there out of Chemnitius and Beza concerning the Papists confounding Law and Gospel its being the occasion of many pernicious Errors in the Church is impertinently alledged against us for we are so far from confounding the Law and the Gospel as Papists do that on the contrary we believe the Gospel to be a Law of Grace only but not at all to be a Law of Works in the Scriptural or Popish sense of that word And in our Apology we plainly stated the difference between the Law and Gospel and the Righteousness of the one and the other in so much that whoever reads understands believes and observes what we there wrote on that subject is so far out of danger of the Popish Errors in the matter of Justification and Salvation that it is plainly impossible for him to embrace any of them without first renouncing some of those great Truths which we have plainly there laid down in vindicating our selves from the Calumnies of the Informer and of the Accuser of the Brethren So much in Answer to his first set of Testimonies relating to the definition or description of the Gospel SECT III. His Second Set of Testimonies Examined and Answered HIS next set of Testimonies of Reformed Divines is to prove as he says pag. 36. by their express words that when they call the Gospel a Law they intend no more by it but a pure Doctrine of Grace To which I Answer 1. In general That in a sound sense I grant the Gospel Law is no other than a pure Doctrine of Grace as was said before But in his sense I deny that they held the Gospel-Law to be nothing but a pure Doctrine of Grace so as not to require any thing of us no not so much as Faith in Christ I shewed the contrary before from their own express words in the 20th Article of the Augustan Confession which Luther and Calvin both subscribed Secondly I give a particular Answer to the several Testimonies which Mr. G. alledges And 1. As for the Testimonies of Luther quoted out of his Commentaries on Gal. 2. and Isai 2. His First Testimony as to the first part of it concerns us not at all for we abhor that Opinion of Justitiaries as much as ever Luther did and we declare it to be Blasphemy to think say or write that the Gospel is no other than a Book which contains new Laws concerning Works as the Turks Dream of their Alcoran 2. As to the Second part of his first Testimony That the Gospel is a Preaching concerning Christ that he forgives Sins gives Grace Justifies and saves Sinners It is very true but is not the whole Truth for over and besides that it is also a Preaching concerning Christ that requires Faith in Christ According to the Augustan Confession and according to what we before heard from Luther himself in his little Book of Christian Liberty and which is far more according to the Scriptures of Truth 3. As to the third part of his Testimony That the Precepts found in the Gospel are not the Gospel but Expositions of the Law and Appendixes of the Gospel It is to be rightly understood As 1 They are not the whole Gospel Nor 2. Are they the principal part of the Gospel from which it chiefly hath its Denomination For the Promises are that part 3. It is confest that there are indeed Precepts found written somewhere in the Books of the New Testament which are no part of the Gospel Covenant in its last and best form of Administration but they belong to the first Law of Works or to the Typical Legal Form of Administring the Covenant of Grace yet there are other Precepts for instance that which Commands Faith in Christ as the Instrumental means of receiving and applying Christ and his Righteousness for Justification and this Precept even in Luthers Judgment as we have proved belongs to the Gospel And it is indeed one Article of the Gospel-Covenant that we believe in Christ Acts 16.31 Rom. 10.8 9 10. The Second Testimony from Luthers Commentary on Isai 2. is impertinently alledged and proves nothing but what we firmly believe that the Gospel is not a Law or Doctrine of Works for Justification but a Law or Doctrine of Faith even a new Doctrine as Luthers expression is or Law of Grace 2. In the second place he brings a Testimony of Calvin out of his Commentary on Isai 2.3 which as Mr. G alledges it is impertinent For it proves nothing against us We grant also to our R Brother that the way of arguing he mentions in Pag. 38. would be impertinent And I assure him it is not my way of arguing to conclude from the Gospels being named a Law that it is a Doctrine of Works For I do not believe that it is a Doctrine or Law of Works at all in the Scripture sense of that word i. e. a Doctrine of Works by and for which Justification and Salvation are to be sought after 3. Thirdly for the Testimony out of Musculus on Isai 2. I admit it as not being in the least against me And it is notorious that he was for the conditionality of the Covenant as we are 4. Nor Fourthly doth Gualters Testimony make against me in the least if it be not wrested by a false gloss put on his words as if he had said That the Law of Faith doth not require Faith But he doth not say so in the words quoted by Mr. G 5. The Passage quoted out of Vrsin on Isai 2.3 makes rather for us than against us and therefore it was impertinently alledged And it is well known that Vrsin was not against but for Conditions in the Gospel-Covenant And in my Remarks on the next Chapter I shall prove by his own express formal words that he believed as we do that the Gospel hath Precepts of its own which require of us Faith and Repentance 6. Nor doth the Passage cited out of Chemnitius his Common Places contradict my Principles but it rather confirms them And I am well assured that he held Justifying Faith to be Commanded and required by the Gospel See his common places in Folio pag. 219. 7. And lastly For Wittichius his Testimony the first part of it doth not so much as seem to be against me for it contains my Principle exprest to my mind I do heartily agree with him that no Works of ours neither Repentance nor yet Faith are or can be the cause of our Justification as perfect personal Works were to have been the cause and ground of Adam's Justification by the first Covenant and Law of Works if he had never broken it But for the second part of his Testimony if he intends thereby to deny that either Faith or Repentance are required as antecedently in order of Nature necessary unto Justification by and for the alone-Righteousness of Christ Then I do reject that part of his Testimony as unsound and contrary to Holy Scripture and to the Judgment of our more
salvation and effectually called It is no more or Then certainly it is not of works That is of the Merits or Dignity of their works Otherwise Namely if it were of works only or of grace and works together grace is no more grace Namely for as much as grace excludes all debt Merit or worthyness and cannot consist therewith For grace is no wise grace if it be not every way grace Rom. 4.4 And if it be of works it is no more grace Namely but a deserved reward i. e. then their Election and Calling was not done of grace Otherwise the work is no more work That is no work of Merit Thus they excellently well expound that 6 verse of Rom. 11. And refer it to the Election mentioned in the 5 verse so as not to exclude but rather include the reserving of an Elected remnant of Jews and their effectual calling to Faith in Christ After the same manner doth Mr. Mayo explain the same words In the 2d Vol. of Pool's Annotations on Rom. 11.6 He writes thus The Apostle takes occasion here to shew that Election and Vocation is only by grace and not by works And here he delivers a truth which the Jews of old either could not or would not understand i. e. that there is no mixing of the Merit of good works and the free grace of God But one of these doth exclude and destroy the nature of the other For if Election and calling were c. Let the Reader consult the whole Passage It is too large for me to Transcribe but it is so well done that I do most heartily approve of it Now this being the true genuine sense of that place of Sctipture let Mr. Goodwin prove if he can that because Election from Eternity and Effectual calling in time is of grace and is not of Merit of works either foreseen before Election or really wrought before effectual calling Therefore the Gospel or Covenant of Grace hath no conditional promises and doth require no duty no not Faith in Christ nor no obedience or work of obedience at all I am sure that no Man living can prove that Consequence by one solid Argument It may be my R. B. will be more moved with the words of the Learned Ainsworth then with mine and therefore I will cite him a passage out of a Writing of that Learned Author His words are * H. Ainsworth's censure upon the Anabaptists Dialogue c. pag. 20. No Scripture telleth that our Election to Life dependeth on this Condition of our Faith and Obedience Faith and Obedience are the effects not the cause of our Election and are Conditions following Election not going before it as it is written Acts 13.48 Here Ainsworth acknowledges that tho Faith and obedience be not the cause but the effects of Election yet that hinders not their being conditions And I add that tho they are effects not only of election but of effectual Vocation yet they are Conditions with respect to the subsequent blessings of the Covenant And if they be Conditions then there are Conditional Promises in the Gospel-Covenant and it requires of us some Duties and Works of Obedience and though this be most true yet doth it not follow from hence by any true Logick That the Gospel will be only the superannuated Law of Works revived with some abatements of its required Duties Prove this Consequence if you can I put you to it but take heed that you do not lay your self further open and discover your own weakness in the doing of it Sir if you had only to do with me it may be you might easily run me down for I acknowledge my self to be nothing and am ready to lay my self at the Feet of all my R. Brethren not excluding my present Antagonist But I must tell you That the Lord's Truth and commonly received Doctrine of the Reformed Churhes will not so easily be run down There is one thing more in his 56th Pag. that needs correction and that is what he saith of God's conditional Promises being made to Men upon such and such a condition I humbly conceive this is a mistake One Man indeed may make a promise to another Man upon a condition so as to suspend the very making of the promise upon the condition and if the other Man do not accept or perform the condition the promise is not made to him at all but I think it is otherwise between God and Man God is infinitely Superiour to us and he absolutely makes his conditional Promises to us without asking our consent I say that God's making of the conditional Promise is absolute but the Promise made is conditional and God prescribes the Condition to us and Commands us to perform it But then God performs the said Promise conditionally that is He suspends his own Transient Act of giving us the Benefit promised conditionally till we through Grace have performed the Condition And if the Condition be never performed by us God never gives the Benefit promised unto us This is no new Notion of mine I have not so good an Opinion of my own Abilities as to venture upon new Notions in Divinity It is enough for me and I hope I shall through Grace be thankful to God for it if he be pleased to enable me to contend as I ought to do for the Faith which was once delivered to the Saints Jude v. 3. This Notion I say is none of mine but it is the Learned and Pious Rutherford's as is to be seen in his Book of the Covenant of Life opened Part I. P. 91 92. Nor is it true that the Promise is made to the Aged upon condition of Believing The Promise is made to them absolutely whether they Believe or not But the Blessing of the Promise and Covenant of Grace is given and bestowed only conditionally if they Believe The Promise is absolutely made It is called conditional from the thing conditionally given Thus Rutherford And accordingly whenever I say That God hath promised a Benefit to Men upon a Condition I desire it may be thus understood For I mean no more than that God hath made to Men a conditional Promise that he prescribes to them the Condition and will give them the Benefit promised if they perform the Condition prescribed and not till then But I do not mean that God conditionally makes the Promise to Men so as to suspend his making of it till they perform the Condition And it may be my R. B. meant no more than this and if so we are agreed as to this matter But further Object 2. He argues against the Gospel's having any Conditional Promises thus P. 57. If the Gospel be a New Law or Covenant of Grace that hath Conditional Promises so it should be expressed or it doth not concern me at all it will follow that God in the Promulgation of this New-Law or Covenant of Grace offers Life universally to all Men to Tartars Negroes and the Savages in America to
sinless obedience had and was to have had in the first old Covenant and Law of works c. Let any honest understanding Man read what follows there in several pages together with our Arguments from Scripture and Reason and he will see it as clear as the light that we deny the condition of the Gospel-Covenant to be a legal condition onely in the sense that works were a condition in the legal Covenant and that yet notwithstanding that and in good consistency with our selves we hold it to be a federal legal condition in another sense For we all along maintain it to be a condition of the New Covenant and Law of Grace and so to be federal and legal that is Graciously and Evangelically federal and legal And in consequence of this we hold and have proved that the Lord by his conditional promises hath suspended his giving of the promised subsequent benefits till by his Grace the condition be performed And that brother by denying this suspension not only contradicts us but in effect denies that there are really any conditional promises in the Gospel and contradicts all those Scriptures whereby we have proved that it is God's positive will declared in his word to suspend his giving of the subsequent blessings promised till the condition required be by Grace performed And all the reason he gives for his so doing is that suspension doth always suppose and imply the event to be uncertain and that where there is a suspension of giving the promised benefit Till the condition required be performed there the performing of the condition hath an obliging influence upon God and gives us a title of right to the benefit promised Which is a wild assertion and a meer begging of the question It is that which he neither hath proved nor can solidly prove to Eternity For why may it not be certainly determined as to the event that such a promised benefit shall be infallibly given to such a person upon such a condition and yet that the actual giving of it shall be suspended till he have by grace both freely and certainly performed the condition so that he shall have it then and not before This not only may be but de facto it is so with respect to all God's elect And then tho they most certainly receive the benefit assoon as through Grace they perform the condition yet it doth by no true Logick follow that their performing the condition required gives them the right to receive the benefit promised for the Lord Christ purchased for them both the benefit and the right to it and possession of it and God for Christs sake alone gives it them assoon as the condition is performed In fine that brother pag. 45. Saith The performing of the duty is the effect of the Grace of God's Spirit and effects bear not the Name of conditions Answer This objection is borrowed from Episcopius the Arminian and it was Answered in the Apol. See there pag. 46.49 and 66.67 Where the world was told that the Grace of God whereby we believe is so far from hindering our Actual Faith from being the condition that on the contrary it conduceth much to make it tho not simply the condition yet The gracious Evangelical condition of the Covenant We shew'd also in the same place that God's grace doth not effect and produce our Actual Faith without the free Concurrence of our own faculties Now you shall see how Episcopius the Arminian urged this Argument and how Triglandius the Zealou Calvinist Answered it * Conditio ait Episcopius non est conditio quae ab eo qui eam praescribit in eo cui praescribitur efficitur et hoc me negare dico inquit Triglandius merus effectus prescribentis non potest esse conditio praescripta nedum praestita inquit Episcopius Resp Trigl fides et obedientia non sunt merus effectus dei praescribentis fidem et obedientiam nam non deus credit et obedit sed ipse homo Est itaque non solus deus causa fidei et obedientiae sed et ipse homo Deus causa prima et efficiens principalis a quo homo id habet ut credat obediat deo quod alias nec posset nec vellet homo ut causa 2da et subordinata ut pote qui credit et obedit virtute gratia dei Trigland ubi supra Cap. 18. pag. 276. A condition saith Episcopius is not a condition which is effected by him who prescribes it in the person to whom it is prescribed And quoth Triglandius I say that I deny that But saith Episcopius again the meer effect of the prescriber cannot be the condition prescribed much less the condition performed Triglandius Answers Faith and Obedience are not meer effects of God prescribing Faith and Obedience For God doth not believe and obey but Man himself Therefore God alone is not the cause of Faith and Obedience but Man himself is also the cause God is the first and principal efficient cause from whom Man hath that Power whereby he believes and obeys which otherwise he neither could nor would do But Man is the second and subordinate cause to wit who believes and obeys by the strength and Grace of God Thus Triglandius Answered the Arminian Champion By which Answer it appears that Faith is not so an effect of God's Grace as that it cannot be a condition of God's Covenant as by the help of God's Grace it is freely effected by us And therefore Mr. Durham on the Rev. pag. 242. Saith that Faith is the condition of the Covenant of Grace properly which can be said of no other Grace or Work And if this be true then it is false that there is no proper condition of the Covenant at all Mr. Durham we see held that Faith is properly the condition of the Covenant in such a sense as no other thing is And we agree with him therein As he also agrees with us that in another sound sense true Repentance and sincere obedience are conditions of the same Covenant of Grace Of the same Judgment was the very Learned and Judicious Rivet Witness what he writes in one of his 13 Disputations †Com promissiones Evangelii habeant perpetuo annexam conditionem fidei quod adversarii negare non possunt item poenitentiae et gratitudinis quae in reprobis non reperiuntur sequitur ad eos non pertinere redemptionis efficaciam Conditionem illam hae Scripturae probant c. Andr. Rivet Disput 6 de redemptione Thes 22. Since saith Rivet the promises of the Gospel have the condition of Faith perpetually Annexed to them which the Adversaries cannot deny as also the condition of Repentance and Gratitude which are not found in the reprobate it follows that the efficacy of redemption doth not belong to them These following Scriptures prove that condition c. Thus Rivet there and afterwards in his Animadversions on Grotius his notes on Cassander's consultation To
our Saviour Jesus Christ In which Sense it comprehends the Absolute and Conditional Promises together with the prescription of the Condition to the performers of which the Conditional Promises were made on the account of Christ and his Righteousness Now it is in this sense that we say the Gospel taken for the Covenant of Grace is a Law of Grace It is a Law as it prescribes the Condition and obliges us to compliance therewith and it is a Law of Grace as it promises to penitent Believers most gracious Benefits and Blessings and likewise as it promises to the Elect Special Effectual and Victorious Grace whereby they do most freely and yet most certainly Believe and Repent And that in this sense the Gospel is so a Doctrine of Grace as to be also a Law of Grace that requires something to be done by us through Grace is evident from the Assemblies Confession of Faith Chap. 7. Art 3. where it says expresly That in the Covenant of Grace the Lord freely offered unto Sinners Life and Salvation by Jesus Christ requiring of them Faith in him that they may be saved and promising to give unto all those that are ordained to Life his Holy Spirit to make them willing and able to believe And no less evident it is from the larger Catechisme where to the question How is the Grace of God manifested in the Second Covenant It answers That 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 c. Likewise the Confession of Faith Chap. 3. Art 8. saith That the Doctrine of Predestination affords matter of Praise Reverence and Admiration of God and of Humility Diligence and abundant Consolation to all that sincerely obey the Gospel Accordingly the Lord himself in the Scriptures of Truth assures us that Unbelievers and Wicked Men to whom the Word is Preached do not obey the Gospel and that they shall be Damned for not obeying it In Rom. 10.16 the Apostle proves their disobedience to the Gospel from their Unbelief as the Effect from the Cause See also 2 Thess 1.7 8 9. 1 Pet. 4.17 from all which it is evident that the Gospel in the sense aforesaid is a Law of Grace to the People of God And I hope my R Brother will not be such an Unbeliever as to refuse its being a Law of Grace to him also Secondly It is to be considered that there is a difference to be put between an accurate perfect Definition of a thing which doth indeed contain whatever is essential to the thing defined and a Popular Description of a thing which yet in a large Sense may be called a definition but then it is acknowledged to be definitio imperfecta oratorum propria An imperfect definition and such as is proper for Orators to make use of and accordingly my R Brother pag. 28. lin 8. hath these numerical words as signifying the same thing when they professedly define or describe the Gospel Now it is not necessary that a popular definition or description should alwayes contain every thing that is essential unto that which is so defined or described Thirdly It is to be considered that the Gospel taken in a limited restrained sense for one part of supernatural Revealed Religion may be and indeed ought to be defined or described one way but taken in a more large comprehensive Sense for another or more parts of Supernatural Revealed Religion As for instance For the Covenant made with the Church through Christ the Mediator it may be and indeed ought to be defined or described another way so that what is not Essential to it taken in a limited restrained Sense yet may be and is Essential to it taken in a more large and comprehensive Sense Fourthly It is to be well considered and carefully remembred that when our first Reformers deny the Gospel to be a Law as they frequently do It is in the Popish Socinian or Arminian Sense and it is mostly in the Popish Sense for it was with the Papists for the most part that they had to do when they denyed the Gospel to be a Law For instance Mr. Fox in his Book against the Papists de Christo gratis Justificante denyes the Gospel to be a Law in their sense as we also do and yet as was shewed in the Apology pag. 96.128 he maintain'd that Faith is the proper Condition of Justification and that Evangelical Repentance is a Condition preparatory and dispositive of the Subject to be justified which is sufficient to show That though he denyed the Gospel to be a Law in the Popish Sense yet he did in effect hold it to be a Law of Grace in our Sense Fifthly It is to be considered hat there is a vast difference between a Law of Works and a Law of Grace For according to the Scriptural Sense of the word a Law of Works is a Law the observance and keeping of which is a mans Justifying Righteousness it is the Righteousness by and for which he is Justifyed at the Bar of Gods governing Justice But a Law of Grace is not such our Obedience to the Law of Grace is not our Justifying Righteousness at the Bar of Gods Justice either in part or in whole It is only either 1. That whereby we are disposed for being Justifyed by Faith in Christ and his Righteousness only such as is Evangelical Repentance Or 2. It is that whereby we receive apply and trust to Christ and his Righteousness by and for which alone we are Justifyed at the Bar of God's Justice such as is true Faith only Or. 3. It is that whereby we are qualified and disposed for the actual possession of that Eternal Glory and Happyness which we received a Right unto before in our Justification and which immediately after this Life is given to us in the full possession as to the Soul for the sake of Christ's Meritorious Righteousness only such as is sincere Evangelical Obedience Now though we believe the Gospel to be a Law of Grace which obliges us to Faith Repentance and sincere Obedience as means in order to the ends aforesaid yet we utterly deny that it is a Law of Works nor doth it follow from our Principles Sixthly It is to be considered that we ought to distinguish between the Moral Natural Law and meer positive Laws Now it is granted by us all That the Lord after his Incarnation did not give unto his People a New Moral Natural Law nor did he perfect and fill up the defects of the Old Moral Natural Law neither did he enlarge the obligation of it so as to make it oblige People to some Moral Natural Duties which it obliged no Body unto under the Old Testament In this sense Papists Socinians and Arminians hold Christ to have been a New Law giver but this Opinion we