Which are the same among all Men and in every Place But it requires exact Obedience to any particular or more peculiar Precepts that God afterward should require Obedience by of any one Person or sort of People even God's extraordinary Commands such as to Abraham of offering up his Son Again it doth not bind only to the external Acts of Obedience but to the internall and the Principle from whence it flows Mat. 5.21 27. c. 22.37 38 39. This Principle and internal heart Conformity Man had at the first All Prescription of Duty belongs to the Law as Voet. disput tom 4. 24. And this we must hold if with all the Reformed we will maintain the Law 's Perfection as containing in its compass all Vertues and Duties of Holiness Wits 197. de foed Hence whatever is a Transgression of ours in a Defect of Obedience to any of God's Precepts that were or should be given the very least though but in a defect of Faith or Love to God in the Heart is condemned by God's Law Will any Man say that God hath commanded Faith and Repentance at any Time to Man and that was not implyed in the Law at first given to Man doth not that Law condemn every Disobedience Impenitency and Unbelief and if it condemns the Sins it commands the Duties The Law of Creation condemned all Sin which could not be but by the Fall and hence commanded all contrary Duty and therefore Repentance in case of Sin 5. This Law was twice solemnly promulgated 1. To Adam in Paradice in which Promulgation God did bring him upon the tryal of his Obedience in one particular Precept or Prohibition as a part of his Revealed Mind and Will and likewise declared the Penalty of the Breach of the whole Law in that sin 2. On Mount Sinai which Law was but a recognizing and transcript of the said Original Law writ in Man's Heart but so as to be expressive of the fallen state of Man in which Law though but a brief Summary in ten Heads what was that moral Obedience God at first required of Man yet therein it s abundantly declared That Man by a moral Obligation was bound to observe whatever God enjoyned as a Duty to Sinners in Faith and Repentance and in all Matters of instituted Worship under the Old or New Testament in the first Table and most especially in the first and second Commandments Though those particular Commands as to the Mosaical Institution were alterable yet they being the revealed Mind and Will of God for the time being Men lay under a moral Obligation as the Principle and Foundation of that Obedience So where-ever God commands and requires any Duty in the Gospel the Law primarily obligeth us to Obedience De comminationibus si quae sunt in foedere pratiae videamus si accurate rem putare vâ—limus c Though the Gospel seems to have Comminations in it yet if we accurately consider the Matter the Covenant of Grace hath no peculiar Comminations all Comminations or Threats belong to the Law which Law aâ— to all its Parts doth accommodate and suits itsâ—lf to the Covenant of Grace Wits de foed and will revenge all Disobedience and Imperfection if we are not secured from its Curse in some way of perfect Satisfaction and Obedience there needs no other Law with Sanction to try and execute a Transgressor by This is the Law by which all the World becomes guilty before God by which he governeth the World condemns every Sin in the very regenerate and every impenitent Unbeliever and by this Law and it only Christ will judge the World Neither doth the greatness and Aggravation of any Sin remove it to the tryal of another Law as in refusal of Gospel Remedy but leaves Men the more inexcusable under a higher degree of punishment inflicted by the same Law And whereas that Place Rom. 2.16 is alledged to prove the Change of the Law-Sanction and that it is not the Law of Nature but the Law of the Gospel by which Christ will judge the World The allegation is grounded on a manifest Mistake for mark what is said v. 16. In its next coherence it belongs to v. 12. for v. 13 14 15. are shut in by a Parenthesis and then the sense is plainly thus as many as have sinned in the Law shall be judged by the Law in the day when God shall judge the secrets of Men by Jesus Christ according to my Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. according as I have preached That Christ shall judge the World by the Law for he saith two sorts of Men shall be judged by the Law such as had never no Law but what was written in their Hearts and such as had the written Law and Christ shall judge them both according to the Truth of the Gospel which he had preached Acts 17.31 and this is according to the account Mr. Beza gives of the Text. 6. Hence the Law of God is but one from first to last indeed in this one Law there are many Precepts ten in the Mount Sinai Law and those ten contain multitudes of Duties in other places of Scripture more particularly expressed And upon this Foundation of Obedience is built all the Ceremonial Laws and Judicial which had but a Temporary Sanction and no more hath the instituted Gospel worship and are but Branches that fall off but our Obedience to them for their time is Moral because they are the Command of God and that Moral Duty to conform to the revealed Mind and Will of God remains and will be our Glory in Heaven though particular Circumstances and Actions wherein this Obedience is now ordinarily exprest will cease Hence it was not needful that Christ should exert his perfect Obedience in those Circumstances and Actions which do attend all the Varieties of States Stations and Relations that we are in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law is the whole Rule of Obedience which God gave to the Church under the Old Testament It was a perfect and compleaâ— Rule of Obedience which God required of his Church the moral Law â—he Foundation of the whole both Ceremonial and Judaical By vertue of that Covenant made with Abraham it was accompanied with a Power and Efficacy enabâ—ing unto Obedience The Law ln it self as meerly preceptive and commanding administred no Power and Ability unto those that were under its Authority no more do the meer Commâ—nds of the Gospel Under the O. Testament it enforced Obedience from the severity of its sanâ—tion D. O. of Just p. 4 13 144. neither would it have been essential to Adam's perfection if he had stood nor will it be to glorified Saints To conclude the Law of God is perpetual and its an eternal Truth do and live as that the Soul that Sins shall dye Not one jot or Tittle of the Law shall pass away till all be accomplished Heaven and Earth shall pass away first Matt. 5.18 not that it is vacated when
A REJOYNDER TO Mr. DANIEL WILLIAMS HIS REPLY To the First Part of Neomianism Vnmaskt WHEREIN His Defence is Examined and his Arguments Answered whereby he endeavours to prove the Gospel to be a New Law with Sanction And the contrary is proved By ISAAC CHAVNCY M. A. LONDON Printed for H. Barnard at the Bible in the Poultry MDCXCIII A REJOYNDER TO Mr. Daniel Williams his REPLY Reverend Sir YOU say you are misrepresented in my saying You hold the Vacating or Abrogating the Old Law A. This is no false Charge or Misrepresentation for if the Sanction be changed as you expressly say both in the former Book and in this the Law is vacated it ceaseth to be Norma Judicii and what Passage you refer to in p. 198. of your former Book relieves you not P. 198. where you say The holiest Action of the holiest Saint needs forgiveness For upon your Hypothesis there is general Pardon purchased conditionally which Faith and sincere Holiness entitleth us to The old Law itself is laid aside as that which will never trouble the Believer Christ hath satisfied that for him but it is the new Law which the Believer must be tryed by which is the Gospel Law and hath another Sanction to the preceptive part of the Law which the Covenant of Works had prescribed P. 6. This new Law you say fixeth new Terms viz. True Repentance and Faith unfeigned to be the Terms of Pardon which Terms you say the Covenant of Works admitteth not so that the Terms or Conditions being changed the Sanction is changed What remains then but a new Law the righteousness of which must be our justifying Righteousness for there 's no Justification by any Law without fulfilling it by performance of that very Righteousness by our selves or another which that Law requires And tho' you say we are bound to the Duties of the Moral Law yet you say the use of Faith and Holiness in respect of the Benefits is not from their conformity to the Precept so that Conformity to the Precept of the old Law hath nothing to do as Righteousness in the new Law but their Conformity to the Rule of the Promise which can be no other than the Rule of the new Law Hence it is manifest That with you this new Law is distinct both in Precept and Sanction therefore it 's out a doors Lastly none can deny But that how good soever the Precept of a Law is if the sanction be vacated or changed so that it ceaseth to be Norma Judicii it ceaseth to be a Law and where a Law ceaseth to be Norma Judicii there 's no tryal to be made thereby of Men's Actions no Judicial Proceedings thereby nor Justification or Condemnation by it whatever we are in respect of another Law our Righteousness must be judged of and tryed by the Law in Force and this is your plain Judgment See p. 131. you say If Men have nothing to do for Salvation then Christ hath no Rule to judge them who lived under the Gospel So that Men under the Gospel are judged by a Rule of doing which is your Rule of the Promise And again ibid. Consider the description of the last Day and you 'l find God Saves and Damns with respect to Mens Neglects and Compliance with the Gospel You say it 's true the Sanction of the Law of Works is removed p. 135. Your granting That we deserve Wrath in respect of the Covenant of Works and that the Law is a Rule of Duty c. is nothing for 't is not meer satisfying that Law will save us or the Righteousness thereof but a Compliance with and obedience to a new Law You say The Law cannot hinder our Relief by Christ from the Sentence Christ stands between us and that Law that we may be saved by another Forgiveness you say is not by sinless Obedience we say it is by Christ's which s sinless Obedience but it is by our imperfect Obedience that must follow You say also in this Reply p. 23. Were not the Gospel to be a Rule of Judgment norma Judicii I cannot see how that can be a Judgment Day it must be only an Execution Day for by the Law of Adam no Believer could be acquitted that Law must be altered by the Law-giver to admit Satisfaction which is a strange Expression as if Christ could not satisfy Adam's Law without altering it the Law must be vacated if Christ satisfied and fulfilled it cujus contrarium verum est and it is by the Gospel only he hath enacted the way how this Satisfaction shall be applyed And that way enacted is your new Law that comes in the room and stead of the old Law vacated Therefore I beseech you consider your own Reputation more than to say I misrepresent you in saying You hold that which your Words shew your Scheme must contain and you know in your Conscience is your Principle Again you charge me for misrepresenting you whenas you say Christ's Sufferings are the Foundation of our Pardon that our Sins are forgiven for Christ's Sufferings By my saying Your Fundamentally is only a remote causality Causa sine qua non by something else besides them R. You know whatever you say to palliate it that you mean Christ's Righteousness is our legal Righteousness but our Faith and Obedience our evangelical Righteousness which you own under the Name of a subordinate Righteousness and is not the Inference of causa sine qua non p. 20. Very natural when you say For the Sufferings of Christ our Sins are forgiven and explain it thus Without them Sin cannot be forgiven How can a Causa sine qua non be more plainly expressed as thus The going out of my Door is the Causa sine qua non of my going into Cheapside How so without going out of my House which is in another Street I cannot go into Cheapside You say It 's strange that any one should infer That you deny the Righteousness of Christ to be the sole meritorious or material Cause of our Pardon which in Judicial Acts are the same Rej. All this may be and your contrary Sense to us still the same 1. It 's one thing to be a meritorious cause of Pardon and another thing to be our very sole justifying Righteousness I can say Christ's Righteousness is the sole meritorious Cause of Sanctification for which we are sanctified as well as for which we are forgiven and yet we are sanctified by the Spirit and so for which we are adopted Hence you will say Christ's Righteousness is the meritorious Cause for which we are pardoned and justified by the Gospel-law the Condition whereof you make Meetness what is required of Sinners is only a meetness to receive the Effects this Meetness is the Evangelical Righteousness this is the Condition we shall be tryed by at the last Day and this is the Law Condition upon which we receive the effects of Christ's Righteousness not the righteousness itself neither And
the Law is essentially distinct from both Put go on His Will revealed in a way of Governmâ—nt here 's the Precept that binds to Duty here 's a Promise made to them that comply and a Threatning denounced against such as rebel R. These look like Essentials of a Law of Works such was Adam's Law there was God's Will for Duty in a way of Government revealed a Promise to him if he complyed and a Threat denounced in case he did not Now then that Law which hath all the Essentials of a Covenant of Works is a Covenant of Works but your new Law by your Description hath all the Essentials of a Covenant of Works Therefore you say 2. This is a Law of Grace and it s made by our Redeemer for fallen Man R. Say you so 1. That which is made and executed in a way of Judicial Proceeding is not a Law of Grace for Grace and judicial Proceeding is diametrically opposite But you say it 's a Law in a way of Government by a Law therefore of Judicial Proceeding 2. You say it s made by our Redeemer Is it made with our Redeemer I suppose you must mean so because you say for fallen Man then Christ covenanted in our stead which you deny elsewhere and he is to perform the Conditions for us 3. You say All the Benefits of it are founded on Christ's Righteousness as the immediate Cause of them R. And where are the Duties founded in Man's Natural Power and Will No you l say in Election absolutely as to the first Grace Well then here 's the Benefits secured in Redemption absolutely I hope and the first Grace in Election Now if you can tell us where to get Security for after Graces and Perseverance we should have this whole Covenant absolutely secured Effectual Ability to perform the Duty i. e. the first Duty is provided for you say in Election But is after Duties provided for there if so election is the sole Covenant Condition for Duty and Redemption for Benefits Thus you may mangle the Grace of God Again you say God doth not fix on these Terms for any Worth in them or Profit to him R. It s true he did not fix on Adam's Terms for any Worth in them what proportion could the forbearing an Apple bear to eternal Life or what Profit would it have been to God if Adam had let the Apple hang on the Tree or persevered all his Days in Holiness Mr. W. The Gospel is the Instrument or Sign by which this Will of God is expressed this is not the Language of God in Adam's Law R. An Instrument in this Sense is a Law Deed or Conveyance engrossed or enrolled which is but a small adjunct to the Law The Scripture of the Old and New Testament are called Instruments because they are the enrollments of this Will of Christ and his Testament ratified by his Death and you say the Gospel is a Sign the Seals of the Covenant are Signs but the Covenant of Grace is not a Sign unless you mean it signifies God's Will and Pleasure in Government and so did Adam's Law and was the Language of it Mr. W. It sixeth that Rule of the Promise which Mr. C. p. 33. is at a loss to know R. And so are more than I for you say It s not the Promise nor the Precept where to find a Rule for the Promise in the Law I know not if it be not in Promise or Precept will you say its the connection of Precept and Promise if so it s the Rule rather of the Law forma perquam lex est is it God's Rule to dispense by or our Rule to claim by it may be you mean both Precepts and Promises are desparata at least therefore what your new Term is I suppose you do not know what it is yourself no more than your other new Rules of Sin which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and misery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Since in stead of clearing the Oustion you have confounded it I will take the true state of it from a Man that would speak his Mind more intelligeably in these Matters The Question stated Scrip. G. Justific Contr. 17. My true Sense is That the Covenant of Grace is such a Law as that the sincere Acts of Faith and Obedience and perseverance therein are the Conditions upon which eternal Life and Salvation is promised with a Penalty of eternal Death threatned upon the non-performance only I say that sincere Faith and Repentance are the moral qualifying Conditions of the Continuance of our justification and enjoyment of Heaven And this is a true Account of the Notion how yourself understands the Gospel to be a new Law as I could prove from your own Expressions even to every word here in this Account you might therefore have spared yourself and me the labour about your confused stating the Question R. Before I answer your Arguments I shall promise a few things 1. It being a great End of our Lord Jesus Christ in the Covenant of Grace to restore fallen Man and in so doing to magnifie the Law he makes full atonement for the breach of it brings in Everlasting Righteousness procures New Obedience to the perceptive part of it teacheth it by his Grace and works it by his Spirit and whereas in the Covenant of Works Obedience was the Way to and Condition of the Promise he makes the Promise the Way to and Condition of Obedience commanding no more than what he hath promised 2. When we say the Gospel is not a New Law with Sanction we deny it not to be a Testament that hath its ratification in the Death of Christ the Testator wherein also the Law of Works had its Sanction in respect of Penalty for all those that shall be saved by him as to satisfaction for their sins 3. That Rule and Government which Christ exerciseth over his Church as it comes to him by right of Redemption so that Obedience we give to him is part of that Eternal Life which he hath purchased and restored to us and both his government and our subjection thereto is of Promise and none of the least Blessings and Priviledges of the Covenant of Grace 4. As the Matter of all Precepts requiring Sanctity and Obedience of Heart and Life moral and instituted absolutely considered primarily belong to the first Law of Works and so are binding in a natural relation unto Unregenerate and Regenerate as they are the Commands of God the Creator and the least Transgression requires a Punishment due to the Breach of the whole Law So our Obedience becomes Gospel-Obedience 1. From our being restored to it in Christ the second Adam 2 In that it flows from a new Life given we must live before we can do 3. From the end of performance it 's not for Life as a Law-Reward of it but for the sake honour duty to and enjoyment of Christ and in the most grateful returns of his grace and love to us
will be fully decided before Christ will raise them in this Glory But you say their Faith must come to tryal whether it hath been sincere but undoubtedly that will be fully resolved before the Resurrection or how shall the Elect be gathered from all Parts And how shall Christ distinguish the Saints from others to raise them in Glory But you 'l saâ— this Tryal will be by the new Law at the Resurrection of the Unjust 1. Shall they not be raised in Dishonour with their Consciences accusing them by the old Law 2. How few in comparison will there be of the Millions of wicked that can be justified by the new Law that never heard a word of it 3. Those that have heard of it never owned it or were under it they must be tryed by a Law that nature hath brought them under 4. All their Sins against God's Offers and Commands are judged by the old Law for in the moral Law God is declared a God that shews Mercy unto thousands 5. The Offers of Mercy rejected are but Aggravations of the Sins of those that are condemned already and make them more inexcusable In this sense the Men of Nineveh and the Queen of the South shall rise up in judgment against some and condemn them not that their Actions shall be a Law to try by but that they will be matter of Aggravation to such as had greater means of Grace than they had Rejections of Pardon do not bring condemned Persons to a new Law to Try them by it leaves them but under the former Law and Coâ—demnation with a greater Torment upon their Minds and Consciences For my part I look upon your whole Hypothesis about the day of Judgment to be very raw and indigested in that you suppose it will be like Man's Assizes when all Men shall be brought to a personal Tryal good and bad all in mixture and Believers as well as Unbelievers must be Arraigned and hold up their Hands at the Bar and stand upon their Delivery whereof some upon a formal Tryal shall be justified others condemned I come to shew what a Law is and what Gospel is What a Law is The word Lex is with some a Ligando because it binds to Duty and Obedience with others it is a a Legendo * Quod omnibus ad legendum exponitur publice in soro quod dicebatur promulgatio legis Isidor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot because among the Romans when a Law was made it was exposed publickly that all might read or know it and this was called the promulgation of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tribuendo aut distribuendo because it gives every one its due by commanding and forbidding upon a Penalty exprest or understood Hence it is not only regula justi injusti which describes but the preceptive part but it s regula sancita whereby Justice doth proceed in a way of distribution to justify or condemn and thereby suum cuiquet ribuere to give every one his due if Wages of Sin be due to pay it this is the primary and strict sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a larger sense it 's take for Doctrin a Custom or Usage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instituit docuit monuit c. and is often used for Doctrin or Institution in the Proverbs and Psalms sometimes for the Law of God strictly taken sometimes for the Law of Moses and sometimes for a particular Law or Precept as Exod. 12.49 Sometimes for the Doctrin of the revealed mind of God in his word Psal 1.19 and 119. And sometimes for a Manner and Custom as 2 Sam. 7.19 In which Significations its by the Hebrew dirived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have also divers other words for particular Statutes Precepts Commandments in treating of which I shall not detain the Reader 2. A Law in general is an explicit Injunction of Obedience by a rightful Power with a Penalty annexed Duty may be owing where its not by any positive Law prescribed on Penalty There are these things necessary to a Law 1. That there be a legislative Power lodged somewhere That it be Sovereign whereby the first Reason of the Law is the good Will and Pleasure of the Law-giver 2. That this Sovereign Power be rightfully exerted or else the Law is but an Usurpation 3. That the Subject under this Law be capable of performing it or else the Law is tyrannical 4. If a Promise of Reward to Obedience be exprest or implyed it becomes a Law-Covenant But concerning the Nature of that more may be said elswhere 3. In a Law there is but two Parts the preceptive part and sanction which is binding the Subject to Duty upon the Authority of the Law-giver and on pain of Curse denounced for the Transgressions thereof You oft reflect on me for being ignorant of what Sanction is I must tell you I understood Sancire before you began to study at five Years old as you say you did and if any one speak of Life and Death distinct from the Precept it s you when you talk of continu ng the Duty and removing the Sanction to another Law for the removing the Sanction from a Law is the taking away all the binding Nature of it and these things are inseparable from a Law with Sanction 1. Every such Law requires perfect Obedience to the conditional Precepts of whatever kind they be if the Law require of me a small Matter or a great it abates not one jot or tittle of what it requires and my performing that is perfect obedience to the said Law If the King's Law require one shilling Poll-Tax of me eleven pence three Farthings half farthing will not pay my due nor be accepted Hence 2. whereas the Law requires the full Duty without the least Abatement so if I make the least Default of what it requires I fall under the Curse of it and he that is thus by the least Default whatever his compliance or obedience is besides is under a Curse unavoidably the whole Penalty falls upon him Thus much for a Law in general whether Divine or Human none allows an imperfect Performance of Conditions required in the said Law but condemns it 4. The Law of God is a strict Injunction to Man of Obedience to all his revealed Mind and Will upon pain of Death The Original Record of this Law was in Man's Heart concreated with him Adam had by Nature the things contained in the Law Lex Adamo data fuit naturalis vel pâ—sitiva illa in imagine Dâ—i involvebatur in corde scripta Rom. 2.14 15. Lex positiva consistebat iâ— prohibitione arboris scientiae boni mali Gen. 2.17 Lâ—i a few dark Remains whereof continue in fallen Man in his sinful Condition This not only comprehended those Precepts which the Jews call the Law of Nature which are Eadem apud omnes homines in omni tempore omni loco
4. It 's performed from higher Motives and Obligations viz. that great Love wherewith God hath loved us constraining us to the highest love and expressions thereof to him 5. As for all Sin and Disobedience even Impenitence and Unbelief to any Commands of the Gospel it 's condemned by the Law and every one under the condemnations of Impenitence Unbelief rejection of Christ or disobedience in a Natural Estate are therein under the Law but there is no condemnation to them that are in Christ Jesus I◠mean to their Persons tho' all their Sins also are condemned by the Law 2dly I proceed now to your Arguments Mr. W.'s Arg 1. The Gospel is called a Law by the Spirit of God Isa 42.4 Mic. 4.2 Rom. 3.27 Ch. 10.31 Jam. 1.25 and 2.12 Psal 19.7 Gal. 6.2 Rom. 8.2 R. As to the places quoted out of the Old Testament as Isa 42.4 Mic. 4.2 Ps 19 7. I have shewn that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Doctrin and Instruction and sometimes is taken for the whole revealed Mind and Will of God in the Word and it 's called by the Name of Law as a part for the whole both Law and Gospel in that place Isa 42.4 a Prophecy of Christ it 's a Promise that the Isles shall wait for Christ's Doctrin and receive all Commands from Christ whose Precepts may be called Laws tho' of another nature than a Law with Sanction the preceptive parts of the Gospel are often called Laws especially in the Old Testament but this makes not the Gospel itself a Law tho' it contain many Precepts That of Mic. 4.2 Psal 19.7 hath the same answer those places explicate themselves by the Word of the Lord The law shall go forth of Zion and the word of God from Jerusalem So that Law signifies no more than the Word preached both Law and Gospel it were easie to shew how it 's used at large in the Proverbs and Psalms and elsewhere not under any distinct consideration of Law or Gospel We have shewed the Covenant of Grace is exhibited only in a way of promise and free-gift unto sinners as such takes them into Covenant with God not upon any terms of their doing perfect or imperfect performed in their own or another's strength tho' it takes them into the Kingdom where Christ rules and governs them and from which Kingdom goes forth all the Word of the Lord both Law and Gospel Lastly The Old Testament speaks often prophetically of the Gospel in its own Terms and Dialect as by Priests Sacrifices c. Isa 66.21 c. 56.7 c. 6.7 Ezek. 40. c. 41 42. That of Rom. 3.27 where the Apostle saith that boasting is excluded by what Law By the Law of Faith it may be taken for an ordinary rhetorical figura dictionis called Anadiplosis and Beza saith the Apostle doth here de industria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Law of Faith instead of Faith because the adversaries of Grace were always wont to have the Name of the Law in their mouths for which reason our Lord calls Faith a Work Joh. 6.29 and on which place he saith they are plainly ridiculous who from hence will argue that Faith is a Wo k and that therefore we are justified by Works But if any that contend for a further account of the meaning of this Expression 1. It is the Doctrin of Justification by Faith in Christ's Righteousness which he opposeth to all Law-Righteousness as Rom. 4. or other Doctrin that teacheth contrary 2. It may be taken for the nature of Faith the power and efficacy of it the nature of it and its power in the Soul is to make a Man renounce all inherent righteousness in the same sense is Law taken Rom. 8.2 the Law of the Spirit of Life that is in Christ Jesus viz. i. e. the nature power and efficacy of it So Rom. 7. The Law of Sin is no more than the power and prevalency of it whereby it captivates us Jam. 1.25 The Law of Liberty is no other than the Gospel-Doctrin of Freedom by Jesus Christ Joh. 8.36 from the Law Moral and Ceremonial for justificaion yea he speaks to them as such saith Beza on whom no Yoak of Ceremonial Bondage was laid as Peter Acts 15.10 yea such as the Moral Law could not retain as Servants under fear but the Spirit of God forms them into free and voluntary Obedience Hence it 's plain enough that the Apostle opposeth the Gospel to a Law with Sanction which enforceth obedience from the threats thereof So Beza carries c. 2.12 This Epithite of Liberty saith he is very fitly added Having shewed he spake of the Moral Law before which he called the Royal Law in its full Sanction as appears from v. 8 9 10. for seeing we are made free by the Son by a much better right the Lord requires of us the Fruits of Righteousness rather than of those who remain under the Tyranny of the Law of Sin c. So that from these Expressions of James here is so little pretence for a Plea to make the Gospel a Law with Sanction that the Apostle seems strenuously to argue against it I wonder that place is mentioned Rom. 9.31 the Law of Righteousness is plainly the Law of Works for it was Righteousness by this Law they sought after but lost their labour not seeking after a Righteousness to satisfie the Law by Faith in Christ You argue also from Gal. 6.2 This is spoken of a particular Precept which are frequently termed Laws or Instructions Bear one anothers burdens and so fulfil the law of Christ or his Command yea from an Obligation so to do an Obligation to Obedience and Thankfulness is sometimes called a Law of Love And what was the obligation Christ bore our burdens Isa 53. Therefore we should bear one anothers burdens as he carried our griefs and sorrows Be followers of Christ as dear children Beza and others refer it to John 13.34 35. A new commandment give I unto you that you love one another as I have loved you i. e. I give you a new Motive and Principle to act Obedience from and this is contrary to a Principle and Spirit of Bondage and Fear from a Law with Sanction and this New Commandment is called the Old as to the Matter of it Mr. W.'s Arg. 2. Mens behaviour towards the Gospel is expressed by words that denote it to be a Law Rom. 10.16 2 Cor. 9.13 2 Thess 1.8 1 Pet. 4.17 R. You said tho' the Gospel be a Law with Sanction yet it contains in it absolute Promises This I deny as a contradiction But I affirm that an absolute Promise may contain in it Law-Precepts as that Promise I will w ite my laws in your hearts the Gospel sets up the Law-Precepts as Rules of Sanctity and Obedience and calls for a conformity to them from better Motives and Principles yet upon bette◠Promises not such as provoked to obedience by rewarding the work performed in our own strength but such as