Argument I shall in the strength of Christ evidence that the Law of Nature or Works is not a hindrance to the Gospels being a Law but that the Gospel is another Law distinct in its Precept and Sanction and other respects 1. The Gospel is distinct in its preceptive part from the Law of Innocency Faith in Christ was never commanded by that Law To say Faith in God was a Duty is a vain Objection for Faith in Christ as a Saviour is specified from its Object and is distinguished into temporary historical saving c. The Faith that Mr. C. saith Adam was wounded in was meerly a Faith of Assent which the Devils have or a natural Trust in God as Creator But what 's that to a receiving of Christ or consent to him as Redeemer and relyance on him Of which more by and by Is it not strange that Mr. C. saith The Law never brings us to God then Faith doth not for it's part of the Law c. But let 's hear what others speak Mr. Hooker of New E. p. 337. saith I flatly deny that Adam if the Lord Jesus had been revealed to him was able to believe in him and so to rest upon him c. the Reason to confirm this Point that Adam had not this Grace of Faith is this this believing in the Lord Jesus is that which doth directly cross the Estate of Adam in his Innocency c. He to p. 343. proves it and answers Objections P. 338. to one he thus says I answer that not believing in the Lord Christ is not a Sin against the Moral Law but it is a Sin against the Law of the Gospel 1 Ioh. 3. 23. Rom. 3. 28. Mr. Bulkley p. 327. lays down this That Faith in Christ unto Justification and Salvation the Commandment enjoyning this Faith is no Commandment of the Law but of the Gospel which I prove by these ensuing Arguments This he doth by no less than nine Arguments and answers many Objections from p. 327. to 335. and thus concludes Thus far we are come that the putting of Faith as a Condition of Life in the Covenant of Grace doth no whit derogate from the freeness of Grace D. Goodwin affirms That Faith now is of another kind than the Faith of Adam As to the Principle Objects Light c. ours is supernatural his natural and as you may see at large proves by several Reasons that his was but natural as 1. All other things belonging to him were natural c. and therefore it would be strange that if the Principle of Faith in him which then was not of general use should be supernatural c. 2. For him to have a supernatural Principle of Faith as we have was in him superfluous and vain This he shews because Adam's Covenant would not have brought him to Heaven 3. It would not only have been of no use but it would have made him miserable 4. And therefore our way of Faith must needs be supernatural and altioris ordinis from his c. which he proves 1. in the respect of the Objects revealed to our Faith which his Mind should never have arrived at 2. in regard to the Light by which our Minds are acted and elevated 3. in respect of the way or manner of Knowledge or Assent raised up thereby I might add the Testimony of one whom Mr. C. honoured who gives this reason in the present Debate saying viz. If Consent to the Covenant was a Duty by the Law then the Law did bind to its own dissolution But I suppose this may serve to shew that Faith in Christ was no Duty by the Law of Nature and therefore either it is a Command of the gospel-Gospel-Law or it is no Duty at all The like I might shew of Repentance which Melancthon's Followers prove against Flaccius Illyricus Obj. If any one should object Did not the Law of Nature bind us to do whatever God should at any time require A. You must consider 1. the Law of Nature less properly as the Rule of gospel- Happiness in the Covenant of Innocency and so it was appropriated to that state and was a particular Law of Works If so considered the several Precepts of it were written on Man's Heart and God and the Creatures ministred Instruction to the innate Light which was inherent in our Minds and that in a natural way Some Ruins of both are still preserved to fallen Man Rom. 1. 19 20. Cap. 2. 14. In this sence Faith and Repentance could have no place at all in the Law for it was a Law to govern and save Innocent Man but not to recover Sinful Man To suppose our own Perfection to be the Condition of Life and yet to be obliged at the same time to repent of Sin or believe in an aâ—…oning Saviour to have our Abilities immediately from God as Creator and a Stock in our own Hands and yet be obliged to depend on Christ as Mediator for all Strength are utterly inconsistent 2. If you take the Law of Nature for the remaining Instincts and Notices of it in Man which ought to be perfect and assisted and directed by the Works of God sure the Gospel must be another Law or else Heathens are able to find out Christ by the Book of Nature and engaged to receive him and rely on him though he were never revealed to them The reason is this the Law of Nature in this sence binds all the Heathens and its Precepts are engraven naturally upon their Hearts and God and his Works consider'd naturally direct their Minds 3. The Law of Nature may be considered most generally viz. as it is an Obligation upon Man to believe and obey whatever God shall any way or time reveal and require and to suffer for Disobedience what God shall threaten In this sence indeed the Law commands all Duty in general but it doth not deny the Gospel to be a special Law for this indeed doth oblige us to obey all God's Laws when he makes them Laws but it doth not determine any one Law nor give a Being to one particular Precept It 's the Foundation of our Obligation to submit to God's Authority as Creatures but appoints not wherein we must instance that subjection It 's the same as an Obligation among men to Allegiance to the supreme Power which I hope prevents not the Ruler's Acts to be Laws This Law of Nature subjects us to God's Threatnings which he shall pronounce at any time for Sin but determineth neither the sort nor degree of the threatned Evils This Law is common to good Angels Devils innocent Man fallen Man yea damned and glorified Man for they are all engaged as Creatures to obey the Laws of God when he enacts them and suffer what he threatens if they obey not But is the Gospel therefore no Law or only this Law of Nature Then Angels Devils and the Damned are obliged to believe in Christ for Salvation Do not say
a fixing us in our happy estate in the Gospel he deals with us in order to our recovery from a lost estate in that there was no Mediator in this there is a Mediator who also is our King-Redeemer Many more might be added Reader weigh all these things and if the Gospel must be a special Law so that it be not the Law of Innocency what can be more plain than that it is not the same with the Law of Innocency or Nature either I could farther demonstrate that the very appropriation of Faith tho' it were a legal Precept to be the grand Condition of Salvation doth argue the Gospels being a distinct Law for otherwise any Duty would be of equal use But because Mr. C. charges me as a New Gospeller I 'll give thee a few of the hundreds that oppose his three former Errors and consent to my Paradoxes as orthodox TESTIMONIES that 1st the GOSPEL is a LAW Our Divines in the Synod of Dort say par 2. p. 104. Ex sacris literis c. It 's evident from the Scriptures that some are judged and condemned for Sins committed only against the Light of Nature who yet are excused for not performing the Law of Faith through invincible Ignorance which Excuse can have no place where God publisheth this Law and men are required to obey it Many other places from this Synod might be added Willet saith p. 888. We exclude not every Law but the Law of Works but the Law of Faith is not the Law of Works And p. 635. The Publican finding Mercy and departing justified no doubt had also an express purpose in himself for ever to forsake his Sin for otherwise he could not have been justified nor found remission of Sin for this is the Law and perpetual Rule of Forgiveness Ezek. 18. 21. Lex evangelica clamans the Gospel-law cries Believe and thou shalt be saved Hooker of Effect Calling p. 338. saith I answer not believing in the Lord Christ is not a Sin against the Moral Law but it is a Sin against the Law of the Gospel as he proves fully Saith p. 328. Hereto agree the words of the Apostle Rom. 3. 27. where the Apostle distinguisheth between the Law of Works and the Law of Faith by the Law of Works understanding the Moral Law by the Law of Faith understanding the Gospel c. he adds Here are two distinct Laws having two distinct Commandments as two distinct Conditions of the two Covenants This he proves at large P. 102 to 122. proves the Law as given to Israel was the Gospel Covenant for Substance P. 113. saith Faith in Christ is not commanded in the Moral Law as it was engraven in the Heart of Adam in the state of Innocency but as it was given to Israel to be a Rule of Life to a People in Covenant it was presupposed and commanded Lib. 2. Cap. 1. proves at large that God published a new Law as Redeemer to Man upon his Fall P. 17. Christ will proceed at the Day of Judgment according to a double Law the Moral Law and the Law of Faith the Moral Law saith Cursed is every one that continueth not in all the Law to do it Now by this Law we are all cast but the Law of Faith affords to Mankind a mitigation of the Moral Law and begins where the other ends God having sent his only begotten Son to this end that whosoever believes on him should not perish notwithstanding the Condemnation of the Moral Law but have everlasting Life Much like the favourable Law amongst us which affords the Benefit of Clergy c. P. 19. Those therefore whom Christ shall then acquit are acquitted by the Gospel or Law of Faith those whom he condemâ—…s he condemns by both Laws P. 230. They that really believe Forgiveness in God do thereby obtain Forgiveness Believing gives an interest in it it brings it home to the Soul concerned This is the inviolable Law of the Gospel Believing and Forgiveness are inseparably conjoined P. 139. he saith Repentance was no Duty to Adam in Eden it is none for the Angels in Heaven nor for the Damned in Hell what then may be the Language of this Appointment O Sinners come and deal with God by Repentance c. It 's true many do deceive themselves they raise themselves unto an expectation of Immunity not on Gospel-grounds But God deceives none whoever comes to him on his Proposal of Repentance shall find Forgiveness It 's said of some He will laugh at their Calamity c. But who are they Only such as refuse his Call to Repentance with the Promises of Acceptation annexed See p. 254. P. 375. Faith is the only Condition of the Covenant of Grace which is therefore called the Law of Faith P. 7. The Covenant of Grace the Apostle calls it the Law of Faith and it is especially expressed thus He that believes shall be saved P. 308. The Precept of Believing is a Gospel-Precept only and the Punishment for Unbelief is threatned and inflicted in relation to the Gospel as he oft shews at large and in p. 10. instanceth in five things a great difference between Faith in Adam and Gospel-Faith one of which is that tho' there was a kind of Faith in Adam yet it was not to be the Condition of that Covenant c. But the Faith required in the Covenant of Grace comes in purposely as the Condition of Life and Justification for the Sinner P. 18. Oh saith the Law such Duties have been omitted such Sins have been committed such Sabbaths have been prophaned c. such Tenders of Grace have been slighted Here saith he the Gospel Law comes in as an Accuser too And p. 55 553. You must so confide and rely on Christ's one most perfect and all-sufficient Sacrifice as yet withal to be careful that you on your part do perform those Gospel-Conditions which God enjoins and requires of you in order to Remission Justification and Glorification c. The whole Business of Merit and Satisfaction lies upon Christ but as to Believing and Repenting the two grand Gospel-Conditions they lye upon your selves with respect to the Act tho' not the Power and must be done by your selves yea and the doing of these is as necessary on your parts under the notion of Conditions as suffering and dying was on Christ's part under the notion of Merit And it is most certain that the latter without the former will not profit you because Christ never designed to impute or make over his Merit to any further than as they should make good these Conditions of Faith and Repentance P. 553. he shews the Rock of Popery is to trust in these as Merits and the Rock of Antinomianism is to deny that respect to Holiness Obedience Faith and Repentance which is due to them as Means and Conditions P. 157. you read Rom. 3. 27. the Law of Faith and the Law
Death made with Men doth not consist in that viz. That we are justified before God and saved by Faith as it apprehends the Merit of Christ but in this that the Demand of perfect legal Righteousness being abrogated God accounts Faith it self and the imperfect Obedience of Faith for or instead of the perfect Obedience of the Law and graciously judgeth this worthy of the Reward of Eternal Life Which they justly brand as the Socinian Notion Reader I declare against this Error and have affirmed that Faith alone receives Christ and his Merits 2. That it 's the Righteousness of Christ alone which is the Meritorious or Material Cause of Justification 3. That our Faith Repentance or Works are not a jot of the material or meritorious Righteousness by or for which we are Justified They say Christ died that we might be saved if we believe I say Christ died that the Elect should believe and believing have Life through his Name To any one that knows the five Points wherein the Arminian Controversie consists I have said enough fully to acquit me I am positive for absolute certain Election for Christ's not dying alike for all For the Elect he died to secure their actual Reconciliation for others his Death is sufficient and real Offers of Salvation are made to them on the Terms of the Gospel notwithstanding their being condemned by the Law Again I say Man is corrupt and without the Grace of God he cannot believe All the Elect shall be though without violence brought by efficacious Grace to believe and finally persevere All which I oft assert in my Book An Account of some of Mr. C's Principles which he hath set up in opposition to mine I shall begin with Three of them and consider them together Mr. C. p. 24. The Essence of the Gospel is altogether Promise and Free Gift P. 28. The Gospel hath no Law-Sanction of its own but it only establisheth the Sanction of the Law by way of Promise to all that are saved P. 33. The Gospel as such is no Law hath no Sanction c. Which and many more places I may contract into this as his First Principle That the Gospel is in no sence a Law nor includes in it as any part thereof either any Precept nor any Promise upon any Condition on our part nor any Threatning If thou doubt the word Precept should not be added know the words above fully assert it And p. 23. he tells us The Precept of Faith is a Precept of the Law of Nature Mr. C. affirms p. 34. Whatsoever befalls Sinners retaining their sinful state and rejecting Grace is from the Law and not from the Gospel To talk of a Gospel-Threat is a Cataâ—…hresis at best and nothing else can save it from being a Bull. His Second Principles is The Gospel hath no Threatnings When my Question answer'd by him p. 32. was this Doth God promiscuously dispense these viz. Forgiveness Adoption Glory or any other promised Benefit given upon God's Terms I say Doth God dispense these without any regard to our being Believers or no Or whether our Faith be true or no Mr. C. answers I would know whether if God distribute his Free Grace to poor wretched worthless Creatures according to his Election and distinguishing Mercy doth he do it blindly because he finds no Reason in them Whence I may call this His Third Principle That God forgives adopts and glorifies Sinners without any respect to their being true Believers or no and Election and distinguishing Mercy be the only Rule by which he forgives adopts and glorifies Sinners as well as gives the First Grace To put the better gloss upon his Principle he saith p. 13. Doth God dispense Faith blindly c A. The Question was not whether God gave Faith absolutely but whether he gave Forgiveness and Glory promiscuously Nay he knows I oft-times affirm the former And in p. 21. he reviles me for saying That there must be a Work of the Spirit for conformity to the Rule of the Promise in the person to be pardoned Yea this third Principle must follow and is but the same as That the Gospel is no Law or stated Rule of Forgiveness Adoption and Glory And he affirms that Faith is a Precept of the Law and denies that any Precept of the Law is a Rule of Happiness with a Sanction p. 22 23. Repl. Not to insist how in the first Point in what he saith of the Sanction he excludes Forgiveness of Sin altogether yea and as he words it may bind the penal Curse on us He opposeth in these three Principles what he calls my 2 3 5 6 7 8 9 11 12 13 15th Paradoxes but had he considered the 4th and 13th he had answered his few seeming Arguments and prevented his gross misrepresentation of my Principles There he might have seen that I assert 1. There is a Certainty that the Elect shall obey the Terms of the Gospel and be infallibly saved 2. That it is Christ's Righteousness which is the alone meritorious Cause of a Believer's Justification and Salvation and that our complyance with the Terms of the Gospel by the Grace of God is no more than our answering that Rule by which God bestows on us Justification and Salvation for the Satisfaction and Merits of Christ. He that cannot distinguish between the Righteousness for which we are saved and a complyance with that Rectoral Method wherein God doth save us for that Righteousness and the Interest arising from that method complied with had better sit still than meddle with these Disputes Reader tho' I did not once call the Gospel a Law in all my Book and only said in my Preface that the Apostle called it a Law of Faith with respect to what I had discoursed yet because the whole of Mr. C's Book runs on this I shall insist most on this Head 1. by explaining the word Law then 2. in what sence it is not a Law 3. shew in what sence it is a Law which I shall prove c. 4. answer his Objections 5. produce some Testimonies 1. As to the name or word Law It hath pleased God to call the way of his application of Grace to fallen Sinners by various names and by that variety to help our Apprehensions which one name would not so well contribute to It 's called a Law a Covenant a Testament a Promise a Word c. none of them exclude the others and are easily reduced to each other A Promise of God that sets down an Order in conferring Benefits wherein he enjoins any Duty on Mans part in that Order hath the nature of a Law yea tho' he engage to enable the Person to do that Duty We must also consider that God in some respects varies these Terms from their common use among men both his Dominion and his Grace abating their rigid Sence He calls it a Law but yet his Mercy resolves thereby to confer such Benefits as brings the Law
for which we are justified c. But yet I wonder 1. that any man dare say that God hath promised no beneficial Effects of Christ's Merits upon any Terms short of Perfection tho' not for them as the meriting Cause Ioh. 13. 17. If ye know these things happy are ye if ye do them Mat. 8. 13 15. If ye forgive c. Mar. 11. 25. If we confess our sins 1 Ioh. 1. 9. He is just to forgive Rom. 10. 9. If confess with thy mouth and believe with thy heart thou shalt be saved What 's Repentance unto Life c It seems the meaning of these words is If thou confess and art sinlesly perfect God will forgive Or else tho' I promise thus yet I mean that it 's all as one whether thou confess or not believe or not repent or not it shall make no difference in thy Interest in the promised Forgiveness 2. It 's as strange that the most sincere Action or Grace is Disobedience or Sin because it is imperfect Iniquity cleaves to them but are they therefore Iniquity Is there no Gospel mitigation so as to admit sincere Grace to be true Grace tho' it be not perfect Grace It seems the Saints have weaker Vices but no Graces their Duties are something less Sins but no obediential Acts their Love is an abated Hatred but not truly Love they are meer Dung only they do not smell so strong Is not this to spit in the Face of the most of the Bible It speaks oft of an inherent Righteousness true Graces real Godliness and good Fruits it praiseth Saints for these but it seems we perswade People only to Disobedience when we call them to believe and they try themselves by their Sins when they try themselves by marks of Sanctification and there 's no specifick difference between the best and worst action they do all is Disobedience and but Disobedience 3. And where 's the strength of what is so roundly affirmed viz. No Law of God with a Sanction admits of the least Imperfection in the said Obedience Then if the Gospel as including Adam's Precepts commands Perfection it cannot forgive any Imperfection if it do not abate the Rule of Duty it cannot confer any degree of its promised Mercy But Sir you confound the extent of the Precept with that degree of Obedience to it which is made the Condition of its promised Benefit May not a humane Law command many things and yet confine its Sanction to one part yea and vary its Threaâ—…s or Promises by many different circumstances in the Offenders or Obeyers Doth he indeed think that whereever God enjoyns Duties he denounceth his Threatning to all degrees of neglect of what he makes a Duty or that it ceaseth to be a Duty at all if the Sanction reach not every degree of omission Mar. 16. 16. He that believeth and is baptized shall be saved Is not it a Duty here to be baptized Yes sure But shall none be saved if they are not baptized thô they do believe The Sanction then falls not on all the Precept or none of the Unbaptized can be saved The unsoundness of this Principle will appear to thee in most practical Books thou readest and the Orthodox are positive in the contrary What more common than the difference between legal and evangelical Obedience It 's stated by Sedgwick on the Cov. p. 652. Dr. Iacomb Rom. 8. p. 23. Rutherford Ant. p. 8. Davenant on Colos. p. 17. Ames spends a Chapter to prove against Bellarmin that our Good Works are not Sins quoad essentiam Mr. C's Father p. 130. Neither is that Obedience which is required of Believers a strict and exact conformity to the Law as it doth in it self require and demand a legal Obedience but evangelical Obedience which stands in the desire resolution and endeavour to obey God's revealed Will. And p. 222. saith The imperfect Good Works that are done by the Faithful are accounted Righteousness or as Mr. Calvin saith are accounted for Righteousness they being dipped in the Blood of Christ i. e. they are accounted righteous actions and so the Faithful shall be judged according to their Good Works thô not saved for them Dr. Owens p. 72. God hath abolished the Covenant of Works by substituting a new one in the room of it because it could not expiate Sin nor could approve of such an Obedience as poor sanctified Sinners were able to yield unto God for it requires Perfection when the best they can attain to in this Life is only Sincerity c. and in this Covenant God hath provided for the acceptance of sincere tho' imperfect Obedience which the Law had no respect to Mr. C. p. 23. Christ our Redeemer gives Commands and exerts a Kiâ—…gly Power in Government of his Church and hath Iudgment committed to him but these are not the Gospel-Conditions of Life unto Sinners propounded in the Gospel God doth not require Obedience to the Laws of Christ in his Church as foederal Conditions of Eternal Life Such Obedience is part of the Life promised c. Repl. Not to expose the Passages before this as if because the Gospel in a large sence includes all the moral Precepts therefore taken in a strict sence it makes all those Precepts and perfect Obedience to them the Condition of its peculiar Benefits and as if Christ's Law did not bind a person morally impotent and that Men must be first pardoned before they are obliged to submit to Christ and that there is no difference between such a tast of Pardoning Mercy as assures us we shall have Pardon on Gospel-Terms and our actually having that Pardon before those Terms be yielded to At this rate he reasons throughout his Book but I mind greater things than the discovery of his Weakness therefore to his Principle I answer He gives Christ as Redeemer a poor Kingdom it 's a Kingly Power but it 's of a low sort 1. It s extent is small it 's bounded within his Church it seems then he hath no Authority over them that are without no not to command them to be Church-Members I thought tho' he be acknowledged King by his Church yet his Laws bind much farther I am sure he damns others for disobeying him But 2. by these words He is not such a King as can make Laws in his very Church He exerts a Kingly Power in governing of his Church This is distinguished by Mr. C. from giving Commands The sound of this Passage is He gives Commands as an Officer acting not in a proper Legislation 3. Allow what he prescribes to be His Laws in any sence yet there 's no Salvation depends upon obeying them Nothing He requires yea by his Revealed Gospel are any Conditions of Life He came to purchase Salvation but he hath no Authority to enjoyn the Terms of it Whereas I read that for this end he died that he might be Lord of the dead and of the living
we our selves as Elect did legally by Christ as our Proxy satisfie and merit all and without the interposal of the Gospel-Rule we have a legal Title to Glory by Adam's Covenant This I deny as what excludes Forgiveness makes Christ's Sufferings needless denies any proper Satisfaction and destroys Christianity 5. Nor whether we all sinned and died in Adam and in Christ are all made alive which I affirm owning Christ's Influence as both real yea and publick as before explained but whether we were in Christ before Faith as we were seminally in Adam before we were born which his foederal Headship did suppose The being thus in Christ before Faith I deny These express my Thoughts which I doubt not by Christ's help to maintain against all these Opposers while I expect nothing but a gross exposal of themselves when their Conceits are forced out of their cloudy Expressions Reader I had reason to instance some minute things though with men of Wisdom and Fairness a Cause depâ—…nds on Arguments and not personal Respects Ioyn with me in earnest Prayer that Truth and Love may flourish and that Christ's Cause may be managed with a Christian Spirit which I have endeavour'd and not exposed nor reviled my Adversary I am thy Servant in the Kingdom and Gospel of our Blessed Lord DANIEL WILLIAMS ERRATA P. 1. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 14. l. 18. dele for A DEFENCE OF Gospel-Truth THE Reverend Opposer of my Book having as yet offer'd so little of Argument against my Assertions my Reply must be short to what he hath said and shall therefore chuse another method than what his Book prescribes His unusual Reflections I dare not return being awed by Him who chargeth me not to render railing for railing 1 Pet. iii. 9. and hath declared that the Wrath of Man worketh not the Righteousness of God Happy they and likely to arrive at Truth that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. iv 15. truthing it in love The weight of the Points in debate will not allow me to be Pedantick nor can I bid at childish Jests without suspecting my Mind in a Case unfit for Serious Thoughts or the Aids of the Spirit in search for Truth neither is it allow'd Tit. ii 7. in Doctrine shewing Gravity c. I shall therefore proceed in this method 1. Shew how he mistakes and misrepresents my Principles against the plain Words of my Book even where I mention them as my positive Judgment 2. I shall endeavour to make the most material things more evident to the ordinary Reader 3. I shall instance some of Mr. Chancy's Principles which he asserts and labour to let thee see where we differ and what 's the Judgment of others in these things 4. I shall briefly reply to what else is material in his Book that falls not under the former Heads Some Instances wherein Mr. C. misrepresents my Principles against my plainest words in my Book I. Mr. C. saith of the Athenian Society I doubt not but they are of your Opinion in Doctrinals and then chargeth them as being against an election of a determinate number of men to Eternal Life and adds I doubt not you will be found to do so Repl. These Gentlemen were pleased in answer to a kind Letter of Mr. Crisp's to give their Thoughts of my Book and your Reply to what they have said of Election affecteth not their Assertion But by what words can I express my own Judgment more fully then P. 66. I affirm There is a â—…romise of the first Grace made to Christ for the Elect and by vertue of that Promise they consent P. 3. ch 1. I affirm That certain Persons freely-elected by him shall certainly be justified and adopted and that these persons are the Objects of God's Love of Good-will even while they are Siâ—…hers 〈◊〉 that God continues his Purpose of doing them good notwithstanding their Provocations and Christ hath made full aâ—…onement for Sin and merited Eternal Life for the Elect which shall be in God's time and way applied There is a great difference between an Elect Sinner and others As to what they shall be in time chap. 20. p. 210. God hath elected a certain number c. and so the Gospel shall not be in vain to all See the same oft repeated p. 66 16 210 105. II. Mr. C. represents â—…e 〈◊〉 p. 3. The 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 is abrogated transiit in 〈◊〉 〈◊〉 c. 〈◊〉 aside â—…he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of no use to us at all So p. 21. We have nothing to do with it it 's out of doors Repl. He would insinuate that I say That the preceptive part of the Law is not a Rule of Manners nor that the transgression of it makes us guilty nor that men whilst they reject the Gospel are not at all under the Curse of the Law All which I abhor And though this Point fell not in my way to handle yet there wants not Passages to this purpose P. 198. The holiest Action of the holiest Saint needs Forgiveness Chap. 21. p. 225. It 's legal Preaching to be always pressing the Duties of the Law of Nature but neglect preaching Christ c. where I allow it sometimes Again in the same Page I condemn saying That our best Obedience doth not deserve Wrath by the Law as a Rule of Misery and Happiness or that it doth not need forgiveness P. 125. I affirm the Law to be a Rule of Duty Cap. 12. p. 107. the Gospel declareth all condemned till they do believe it declares they are so and denounceth they shall be so c. And again They that believe their Condemnation is reversed See p. 57. Reader thou mayest read me still affirming the Misery even of the Elect by the Law till they are justified by Christ. It 's true I do think that 1. The Sentence of the Law cannot hinder the relief of any Soul by Christ who complieth with the Gospel 2. Nor that it is possible for any man to be saved by the Law of Innocency By Forgiveness is our Blessedness and not by our sinless Obedience And so far I 'll own it but not in the three former senses III. Mr. C. tells me p. 20. That when I said Christ's Sufferings were the Foundation of our Pardon that our Sins are forgiven for Christ's Sufferings and without them Sin cannot be forgiven Your Fundamentally is only a remote Causality c. all that we have of your meaning is a poor causa sine qua non And within a few lines you mean By something else besides them not by the immediate application of them but mediate and remote à causa sine qua non Repl. The plain meaning of what he thus exposeth is that the Elect were not discharged and actually justified at the time when Christ suffered Which is proved p. 17. c. But it 's strange that any one that read this or the following Passages should infer either 1. That Christ
down to a Promise He calls it a Promise but his Dominion renders the Term enjoyned a Duty and so be raiseth up the Promise to a Law The word Covenant implies the certain performance on his part in the way he sets down and our restipulation to that way In the very word Testament as he notes the ratification of the Covenant by Christ's Death so it excludes not the appointed Condition of the Legatees to whom he makes a disposition of the Benefits So that the Word the Law of Grace or the Law of Faith is no other than the Covenant of Grace the Gospel-Promise of Salvation the Testament of Christ or the Word of the Gospel or the Gospel it self Whereas Mr. C. exposeth it as a New Gospel and New Law it 's the first Gospel GOD delivered to Men for he never promised to give Glory by Christ to any unbelieving impenitent person A new Law indeed it is as being a little younger than the Law of Innocency which condemns for the least Sin and gives Life to none but the Perfect by which Law no man but Christ was ever justified and by whose answering it for us we shall be justified in a Gospel-way But yet it is a Law older than Cain or Abel otherwise Abel's Sacrifice had been no more acceptable than Cain's which by Faith it was and which Faith in Christ must have been commanded as well as the Sacrifice though the brief account which Moses gives of above two thousand years doth not express it nor was it needful Yea God's Words to Cain imply it as Mr. Ball on Covenant p. 43. saith These are a Promise of the Covenant that took place after the Fall 2. I do not say the Gospel is a Law in the following sence 1. I do not say that the Gospel includes nothing besides this Law it gives us an account of the Covenant of Redemption and the absolute Promises There be many Prophecies the History of our Blessed Lord c. Doctrinal Truths Prophecies c. yet these may be called Adjuncts 2. Nor do I judge it a Law in that sence our Divines fix on the Socinians and Arminians viz. as if Acts of Obedience to this Law are the Righteousness for which we are justified or saved as Perfect Obedience was under the Law of Adam This I deny for we have no Righteousness for which we are justified or saved but Christ's and the Fruits of that are we blessed with upon complying with the Gospel Our Faith or inherent Righteousness c. are not the paying a Farthing of Debt to the Creditor but our submitting to that way by which we have Forgiveness of all the Debt and are Partakers of Glory both which God had in his Eye as to be purchased by Christ before he fixed on this way for our obtaining them 3. Nor do I take it in the Popish sence which the Socinians and Arminians espouse but true Protestants oppose viz. as if the moral Law were not perfect in its kind but that the spiritual extensive sence of the Precepts were new Precepts of our Lord and that the Old Testament did not include the Gospel-Precepts of Faith in Christ and Repentance for Pardon as well as the New though it did not discover the Objects and Motives c. so clearly 4. It is not a Law that supposeth a moral ability in Sinners to perform its Precepts that was necessary in God's Dealings with Men as his Creatures just come out of his Hand but not so when he deals with Man about his recovery when he had virtually sinned in Adam forfeited all yea had undone himself Whatever Mr. C. saith p. 23. I affirm if the Subject be rational or have natural Power If such Ability comes so with this Law that the Elect are made effectually able and others are wilfully faulty if they finally rebel it 's enough to justifie the Divine Order Will not and cannot are distinct things with Mr. Fenner in his Book of Wilful Impenitency Yea with D. Owens on Ps. 130. p. 248. 5. It is not a Law that extinguisheth the Law of Nature which hath its special Precepts and which in genere upon Gospel Revelation requires what the Gospel requires and condemns for Faults against the special Precepts of the Gospel tho' it condemns not so as to bar the Relief which the Gospel affords nor promiseth Life upon those Terms which the Gospel doth The Gospel in a large sence takes the Law as subservient to its gracious designs tho' Mr. C. weakly infers p. 24 25. that therefore the whole Precept is hereby made the Condition 6. Neither doth this Law require any thing of us as a Condition of Christ's coming into the World as a Redeemer it supposeth that nor yet any Condition of the first Grace to the Elect. This the Covenant of Redemption secures and it is assured to the Catholick Church by Promise 8. Nor is it a Law Obedience whereto renders any promised Blessing a Debt All is free tho' sure It 's free as to Man's Procurement or Price yet it is as sure by Promise as if it were a Debt but the Price was Christ's Obedience and Sufferings and all comes to us of Gift yet in that way which God appoints to give it 2. I mean by the Gospel being a Law that God in Christ our Redeemer doth by the Gospel expresly command Sinners to receive Christ with a true operative Faith and promiseth that tho' they are condemned by Adam's Law yet upon their so believing they shall be united to Christ and justified by his Righteousness and that persevering in Faith by sincere Holiness they shall be saved for his sake He also threatens that if any shall dye unbelieving impenitent ungodly Rejecters of his Grace they shall be bar'd from these Benefits and they shall perish without relief and have sorer Punishments than if these gracious Offers had not been made to them This is the Law of Faith I 'll add one Caution to this Account which is too needful Give me but the Assemblies Description of Faith Conf. cap. 14. and I desire to use no word as expressive of the Terms of the Gospel besides Faith but men now define Faith by such a small part of it as requires Caution for the sake of Souls 1. Here we have all the Essentials of a Law God is our Ruler and we his Subjects his Will is revealed in a way of Government here 's his Precept which binds us to Duty here 's a Promise made to such as do comply and here 's a Threatning denounced against such as finally rebel Preach the Gospel to every Creature he that believeth and is baptized shall be saved he that believeth not shall be damned 2. Yet this is a Law of Grace it 's made by our Redeemer for fallen Man all the Benefits of it are founded on Christ's Righteousness as the immediate cause of them Effectual Ability to perform the Duty is provided for all
God doth not require this of them for they are under this Law of Nature and so he doth require it of them or else it is some distinct special Law whereby he requires it of others and not of them By this Notion God never made any Law beside this one Law of Nature no positive Law no ceremonial Law for this Law of Nature did bind Man to observe them when God was pleased to command them and yet they were special Laws for all that And why then must the Command of Faith in Christ and Repentance for Remission be no Law when God commands them because the Law of Nature requires us to obey them when God doth command them What a Government do these men assign to God who allow him but one and the same Law to govern the whole Creation by when their state and circumstances be so different though all are his Creatures 4. As for such as confound the Law of Nature with the Law to Israel as taken into the Covenant of Grace I shall not think fit to say more to than this Though the carnal Iews did turn it into a Covenant of Works as if their imperfect Obedience and chargeable Sacrifices were the very Righteousness for which they were justified and so neglected Repentance and Faith in the Promise of Forgiveness for the sake of Christ who was typified in their Sacrifices nevertheless it was a Law of Faith and Repentance as Wittichius calls it p. 106. in cap. 2. v. 25. and therefore such great Titles are given it in the Old Testament and not as such is it opposed by the Apostle Paul in the New Testament it was the base perverting of it as exclusive of Faith in Christ and as opposing Gospel Institutions by Jewish Ordinances that he reprehends See Calvin on Ps. 19 9. he states the difference between the Law commended by David and as represented by Paul and saith that Paul had to do with the perverse Interpreters of the Law which separated it from the Grace and Spirit of Christ c. and sums up all in these words Haec diversa legis acceptatio c. This different acceptation of the Law easily reconciles the seeming difference in the words of David and Paul because Paul's purpose is to shew what the Law of it self viz. as it sincerely requires the Duty we owe to God without the Promise of Grace can do in us or for us but David commends the whole Doctrine of the Law which is the same with the Gospel and therefore includes Christ therein See Mr. Ball 's Arguments for the Covenant with Israel being the Gospel-Covenant and how the Precepts were Gospel-Precepts Indeed it 's true the matter of the Ten Commandments were much of the matter of the Law of Innocency but God did not deliver it to his Church as a Law to innocent Man but to fallen Man for his direction and recovery Therefore when any Authors take the Law as given on Sinai to be the Covenant of Grace they deny Faith to be commanded Adam in Innocency though they grant it requir'd in the Law at Sinai 2. The Sanction of the Gospel is not the same with the Law of Innocency which I shall evidence in the promissory and minatory parts I 'll begin with the promissory part I. The promissory part of the Gospel differs from that of the Law of Innocency 1. There are many things promised in the Gospel which that Law never promised Did that Law ever promise Union with Christ or the indwelling Spirit or Forgiveness of Sin or Perseverance Surely no But the Gospel doth all this Nay Dr. Goodwin urgeth many Arguments to prove that the Reward of Adam was to be only a continuance in the same Life he had in Paradise and not a translation to Heaven 2. The Rewards of the Law of Works were not promised on the same account as the Benefits promised by the Law of Grace be those were on the account of Works as a meriting Righteousness ours are by Free Grace on the account of Christ's sole meriting Righteousness Dr. Goodwin saith The Reward of the Law was in a just sence due of Debt unto the Creature and that from God Not that God can owe any thing to his Creature or be obliged for any thing to him but because in a way of natural Justice or rather Comeliness and Dueness such as is by the Law of Creation to be between a just Creator and a holy Creature there is an approbation due to him from God whilst that Creature obeys him and that as a Debt of Nature But I say all the claim we have is for Christ and ex pacto as the Free Promise assureth us 3. The Benefits are promised on different terms By the Law all was for perfect Sinless Obedience but the Gospel promiseth Pardon upon our true repenting and believing and we forfeit not our Interest in its Blessings if our Faith be effectual and persevering in sincere Holiness and Obedience 4. The Law of Adam did not justifie till the whole time of the trial of Obedience was finished It 's true it did continue the Blessings he had while he sinned not but it did not fix his state of Happiness till his trial was over but the Gospel puts us in a justified state upon our first believing II. The threatning part of the Gospel differs from that in Adam's Law 1. The Evils threatned are not wholly the same Here 's not only Death but that in sorer degrees Heb. 10. 29. 12. 25. God's Wrath will be more poured out and Conscience will find matter of sorer Reflections Here 's a privation of Christ and his Spirit and Pardon We are not only without them but we are barr'd from them because of our wicked refusal when they were sincerely offer'd us after our Apostacy If the Gospel were no Law we could not be obliged to more Misery than Adam brought us under yea and Adam could not be our full Representative in his Covenant if we are capable of encreasing our Misery by that Law without disobedience to a new one 2. The Gospel doth not denounce Death for the same Sins as Adam's Law did that Law threatned Death for the least Sin yea for one Sin but the Gospel threatens Death not for every Sin it doth not bar every Sinner from actual Relief but the impenitent unbelieving and utterly ungodly Hypocrite 3. The Gospel binds not Damnation on us unless we are finally impenitent Unbelievers If at any time of life we truly repent and believe we shall find Mercy but Adam's Law denounced him miserable on his first Sin III. There be a great many other Differences viz. in Adam's Law God acted as meer Creator in the Law of Grace he acts as Redeemer as well as Creator in Adam's Law Men were considered as innocent and sinless in the Gospel we are considered as Sinners by that Law God governed us as happy in order to
of Works very opposite and contrary Laws P. 610. Unbelief is disobedience to the Law of Faith when discover'd to Men therefore it is our Sin not the Sin of Heathens as that is disobedience to any Law which is against that Law when revealed and known See p. 314. The Law of Christ requires Belief in the Satisfaction he hath wrought for the Law of Christ is not as the Law at the Creation was c. p. 683. P. 190. Vocatur lex c. The Covenant of Grace is called the Law of Faith because Faith is therein prescribed to us as the Condition of the Covenant P. 146. There is a legal necessity that he that continues in his Lusts and Unregeneracy must perish and that because of the Will and Law of God As God wills the Salvation of all that will turn to God and obey him so he wills the Damnation of all that will not but hold fast their Lusts and refuse to return As He hath made a Law that whosoever will come to Christ and take up his yoke shall find rest to his Soul and shall livefor ever so He hath declared it as peremptorily that he that slights Christ and will not hearken to him nor obey him shall be utterly cast off P. 148 102 103. It is He that with the Father hath established this as the great Condition of Salvation bearing the Yoke So that it is the standing Law of Heaven whoever will be saved must take up Christ's Yoke This is the way to Blessedness and there is no other Bear the Yoke of Christ and be blessed cast that off and he will cast you off submit and be saved reject it and Christ will reject you This is the unalterable Condition of Salvation and there is no other Things are so settled in the eternal Compact between the Father and the Son about the Case of Man that the Blood of Christ it self cannot stead us nor the Mercy of God infinite as it is benefit us without this Condition be performed by us P. 202. In the day of Judgment God will not proceed with Men upon Election and Reprobation but upon Obedience or Disobedience to his Law Rom. 2. 7 8 9 c. God will vindicate the justice of his Proceedings in that day by making the Word the Rule of his Judgment to all that are under it Ioh. 12.48 P. 165. God hath not absolutely promised Salvation and Eternal Life to any but he hath annexed it to certain Dispositions and Qualifications without which we shall never share in the Blessing promised P. 119. Mat 5. 8 c. P. 72. None can be saved by all which Christ hath done and suffered but upon these Conditions and they are Self-denial Faith Repentance taking up the Cross Obedience these are the unalterable Conditions of Salvation and these Conditions of Salvation are the Yoke of Christ. These Passages of this worthy Divine amount to no more than what Dr. Ames saith P. 189. Bellarmin objecting Mat. 11. 29. My yoke is easie Ames answers Pro lege c. There 's nothing said in these words concerning the Law simply taken and the perfect observation of it but they speak of the Gospel that is of Faith and new Obedience that 's the easie Yoke of Christ. I could bring an hundred places out of Dr. Manton wherein he calls the Gospel a Law and proves it Altingius proves that the Repentance required of us is a Gospel Command and not required by the Law Peraeus Peter Martyr yea Chamier himself affirm the Gospel to be a Law of Faith Indeed who deny it except a few Lutherans who also deny the Doctrine of Perseverance and three or four â—…ranaker Divines who are followed by several of the Cocceians but not by all of them See more Proof of this under the next two Heads I shall subjoyn the Assembly of Divines Q. What doth God require of us c A. To escape the Wrath and Curse of God due to us for Sin God requireth of us Faith in Jesus Christ Repentance unto life with the diligent use of all the outward means whereby God communicates to us the Benefits of Redemption Reader 1. Is not that Sign or Instrument whereby God requires these things to this end a Law of God What 's a Law if that be not Is it the Counsel of a Fellow-Subject No it 's God's commanding Act he requires these 2. Doth God require these of us to this end in the Law of Adam or in the Gospel Was innocent Man to escape the Curse due to him No it was not upon him that Law did not suppose him undone it must then be the Voice of God by the Gospel to fallen Man The Gospel enjoyns these Duties to this end with a Promise that we shall not fail of this end if we omit none of these Duties Here 's the Gospel-Law II. TESTIMONIES that the GOSPEL hath its proper Threatnings P. 90. The best Perswasion we can arrive at concerning the Spiritual Condition of any leaves room for Gospel-Threatnings c. And p. 91. Whatever we Ministers may conceive of the state of any such they are not to baulk or wave the delivery and pressing of any Evangelical Warnings or the severest Threatnings contained in the Gospel P. 91. Others should not think they are hardly dealt with when they are prest and urged with the severest Threatnings of the Gospel See him on Cap. 4. Heb. v. 1 2. P. 217 180 181 182 on Ps. 130. p. 266. he that believeth not shall be damned That 's a hard word many men cannot endure to hear of it they would not have it named by their good-wills c. But let not men deceive themselves this is the softest word that Mercy and Love it self that Christ that the Gospel speaks to despisers of Forgiveness c. Mr Mead It 's sad but certain that the Gospel inflicts a Death of its own as well as the Law P. 121. There be many Threatnings annexed to the Covenant of Reconciliation Threatnings of Gospel-Vengeance to the Transgressors of the Covenant but there are no Threatnings in the Covenant of Suretiship nothing denounced against the man Christ c. How many places might I collect from Mr. C's Father P. 124. Ye Unbelievers your Curse is doubled and your Condemnation is the Condemnation Iohn 3. 19. the Law pronounceth a Curse for breaking of it but the Gospel a far greater for not receiving Christ and your Life and Salvation which is offered to you through him P. 303 This Gospel-Iustice which is the most terrible P. 309. The Gospel is so far from promising Life by the Death of Christ to impenitent and unbelieving persons that it threatens and seals Death and Wrath and Condemnation to them Iohn 3. 36 18 c. If you read the Canons of the Synod of Dort you 'l find Evangelii minas the Threatnings of the Gospel This point is so obvious in all orthodox Writers