of Grace is to Communicate it self 2. The Gospel having such a Communication of Righteousness so High so Perfect can accept a Sinner by putting upon him a Perfect Righteousness and Obedience and so blot out all his Transgressions and Imperfections by a full and free Pardon the Penalty being fully Answered and discharged by Christs Death and Sufferings even as the Righteousness is fulfilled by him who is that Image of Glory But the Law being only a Rule and no more can accept no less than the whole and Perfect Obedience For the least Offence being as they speak Solutio continui a Convulsion or Breach of the whole Frame of Righteousness the Law can pronounce nothing but Condemnation to a Sinner who hath not that Full and Perfect Righteousness of the Gospel to offer to it but sollicits and stirs up and works Wrath by the discovery of Sin and it stains all Imperfect Righteousness by declaring the Offendor in one Point guilty of all It brings to nothing all outward Righteousness by shewing the very first Desire or Coveting to be Sin 3. The inward Inherent Righteousness so absolutely Necessary to be in every Person redeemed by Christ and united to him is not only enjoin'd upon him by a Letter that Kills by Commanding and giving no Power but is conveyed to him by a Quickning Spirit changing him into the same Image from Beginning Glory to Perfect Glory as by that Lord who is that Spirit Jehovah one with that Spirit and who himself is that Image and that Spirit So every one Redeemed by Christ is the Epistle and Gospel of Christ it self written not with Ink but with the Spirit of the living God This the Law can never do it Commands and supposes the Power which was once given but the Law never considers the Loss by the Fall nor takes Compassion of it So never it can become a Gospel For the Gospel brings every good Work from the Treasury of Eternal Love and Grace from the Blood of the Everlasting Covenant by a meeting of the Spirit of the Gospel in the Heart of every Elected in Christ and from Providential Opportunities and Advantages of such holy Action and good Work according to the Will of God Heb. 13. 4. The Reward therefore and the whole procedure of Judgment is according to the Gospel of and according to meer Grace to all the Elect of God though in and with a Splendor of Holiness and Purity But whatever is done at that day so that the Law hath the Superiority even to and upon Those who enjoy the Gospel all is turned to Condemnation and Aggravation of Punishment even to and upon all those who are not the Evangelized the Children of the Gospel by Election and yet in a way of clearest Justice and Righteousness according to their Works in that Righteous Judgment as shall presently be in a particular Head of this Dscourse made out concerning that great day 5. The Gospel hath this most illustriously peculiar to it that it toucheth nothing even that is in its own Nature most severe and farthest from Grace but it by its high Dominion of Grace it Subordinates it to the Ends Purposes and Service of Grace even the Law Sin and Death that where they Abound Grace does much more Abound where Sin by the Law does Reign unto Death All who receive abundance of Grace and of the Gift of Righteousness shall much more Reign in Life by Jesus Christ and Grace it self so Reigns As therefore it hath been made out Even the Law is throughout taken into this great Service of the Gospel for the great Ends and Purposes of Grace but now the Law takes nothing under its Cognizance but so far as it comes under its Hand with Relation to Fallen Man it turns it like it self into a Killing Letter and into a Ministration of Condemnation Let us therefore consider the most different Influence of the Law in Three Dispensations that Comprehend all the Dealings or manner of Treaties God hath had with Man since the Transgression of Adam 1. That which is the most Universal Dispensation of God towards all Mankind and is generally stiled the Law or Light of Nature or as the Apostle calls it The Work of the Law written in the Heart wherein All should be doing by Nature the things contained in the Law Men being a Law to themselves And this though it be the lowest of Divine Dispensations to Men in order to recovery of the Elect in order to Humane Society for the Elects sake yet it is general to All Only in Children and Ideots it is hidden and close folded up for want of the Use of the Faculties else it is the same And it is by the Interposal of the Mediator for the Elects sake that there should be a World under the Patience and long-Suffering of God and by the same Patience and long-Suffering there was a Reserve and Reprieve from the utter Loss of the Image of God as from Christ Communicated on account of which he is said to enlighten every Man that comes into the World which Light is capable of more and more degrees of Clearness and Power if closely attended to whereby the World becomes habitable by being under the Government of that Eternal Wisdom by which Kings Reign Princes and all the Judges of the Earth decree Justice Prov. 8. 15. Now this Reserve of the Image of God in Man as it falls under the Law or the strict Rule of Holiness It serves only to Self-Accusation as to every particular Person that he hath not acted up to that Law and Light within and yet still if they did live up to the highest degrees it could not make a Recovery or Restoration of any Man without Christ For without any the least Acceptance of what is done according to it It only Aggravates what was not done to the height so that That Accusation of Thoughts the Apostle speaks of the Law hath its Power over and the Excusings or Apologies of Thoughts are from the Grace of the Gospel which does allow them in Abatement of Condemnation for any good thing found in them or done by them and therefore the Apostle says God will Judge the Secrets of all Hearts at that Day according to this Gospel by Jesus Christ shewing that with Relation to this Light given by the Mediator and for his sake God will proceed with great Gospel Equity and Mercy which may be another and greater Senâ—e of those words before given to all those who have laid together those Remainders or Reserves of the Light of Nature and the Patience and Goodness of God of which he hath given so many Witnesses So that it shall be more Tolerable for such than others who have trodden all these under Foot and run into all Excess of Riot Cruelties and all Uncleanness with Greediness But in all the Elect the Grace of the Gospel makes much a higher use of this Light for it lifts them up above it into a New-Creation
God and us but by the Blood of the Lamb offered by the Eternal Spirit and his Appearing in that Blood to the very Face of God for us in Heaven For on the least Failing or Offence the Law hath none to offer us So that there can be nothing but Condemnation On this Account therefore we find in the Gospel so many of the Laws Severities that we may be continually awakened to go to Christ 2. That we may find Inability in our selves to do any thing suitable or agreeable to that holy Law which Commands with an Astonishing and Admirable Excellency of Holiness but gives not the least Power or Strength to perform what it Commands And in both Respects The Apostle may be very well understood If there had been a Law that could have given Life verily Righteousness should have been by the Law But the Law that Commands and gives not Power is therefore called a Letter that Kills 3. That herein the Gospel may shew it self to be a Gospel indeed In the Ministration of Righteousness opposite to the Law the Ministration of Condemnation and in the Ministration of Life and Power by the Spirit giving strength to do what is Commanded and so enabling the Spirits of Saints to become the Epistle and Gospel of Christ Ministred by the Servants of Christ in Preaching the New Testament but written not with Ink or in the Leaves of the Bible but with the Spirit of the Living God and not in Tables of Stone but in the Fleshly Tables of the Heart and therefore is the Gospel in all its most proper ways of Speaking so constantly interlineated with Christ and his Spirit 4. Seeing what even the Spirit is pleased to vouchsafe in the present State is so much below the very Glory the Gospel holds out There is a continual Incitation the Gospel sets before us to desire that Change from the Beginning Glory of the present State to the Glory that shall be in the Perfect State of the Kingdom of Christ And on this Account is that Future State so often mentioned when indeed with a Face perfectedly open we shall behold as in a Mirror not as in ordinary Mirrors our own Natural Faces but Jesus Christ the Image of God in his own Glory and we now are in Degrees and shall be perfectly Changed into the same Image from Glory begun now to the Perfection of the same Glory in the Kingdom of Christ as by that Spirit Jehovah And this gives us the true Excellency of the Gospel The Law like our ordinary Mirrors shews our own Faces by that Light which first indeed represents what we ought to be but we not being that it Reproves and Condemns such Sinners or Imperfect Saints as the Best are but it shews no Glorious Image or not in Christ with an Efficacious Changing Grace and Power But this the Gospel does for us 4. The Gospel takes the Law into it self that it may though it be in it self a Ministration of Righteousness and Life and Spirit Yet that it may by the Law shew the Greatness of the Sin of Unbelief and Impenitency Reâ—â—ection of it self and Refusal of its gracious Offers And this it does on Two great Reasons 1. That all those Manifestations of the Sin and Danger of an Unbelieving Impenitent State may be Rational Instruments and Conveyances in the hand of the Spirit of that Power of Faith and Repentance flowing from it self in the New-Testament into the Hearts of the Elect. 2. That the Gospel may have in Readiness the Law to Revenge every Disobedience against it self and yet preserve its own high Title of the New-Testament and the Covenant of Grace For as the Lord saith I accuse you not You have one that Accuseth you even Moses in whom you Trust and I Judge you not The Words that I have spoken they shall Judge you at the Last Day viz. in the Virtue and the Authority of that Eternal Law of Righteousness which as hath been shewn cannot but pass along with the so gracious Gospel Dispensation And thus when the Gospel hath made offer of it self and all the Grace of it without Saving Effect The Law and Justice according to it Seises upon the Sinner for Sin against that Eternal Righteousness Essential to it self and against the Unspeakable Grace of the Gospel with dreadfullest Aggravations of Condemnation And herein Jesus Christ the Eternal Son of God in our Nature is the Righteous Judge at that Day though here on Earth he judged not being Come not to Judge but to Save And his Judgment is according to that Eternal Law seated in the Heart and Thoughts of Men and yet according to the Gospel as the Apostle speaks declaring that his Judgment agreeable with the Law written in Mens Hearts and so in the Word of God which very Law written in the Heart and Thoughts of Men Accusing or Excusing is now in the hand of Christ and of the Gospel to its own great Ends of drawing them to Christ who are his and leading them under the Conduct of his Spirit And God is said there to Judge the Secrets of Mens Hearts according to the Gospel concerning that Light and Sense of Natural Conscience Because the Grace of the Gospel both exalts this Light and because also according to the saving Effects of the Gospel upon these Powers of Natural Conscience so preserved by Christ every Man is found to Honor Praise and Glory or else falls under the Revelation of the Righteous Judgment of God upon their hard and Impenitent Hearts and Ways by which they have treasured up Wrath against the Day of Wrath. And of all things in both States Jesus Christ is most righteously and propperly constituted the Judge as shall be further made out But notwithstanding the Law and the Gospel do thus far join themselves one to another yet which will come up close to the Decision of this Question The Law can never pass into the Nature of the Gospel nor can the Gospel become a Law For First It is most evident the Law can never become Gospel or of the excellent Nature of it as shall be seen in a brief Compare of the one with other in these following Particulars 1. The Gospel or New-Testament gives the Image of the Glory of God in the Face of Jesus Christ an Image of the Admirable Beauty and Life in Christ the Wisdom of God the Righteousness of God and the Power of God Perfect Increated Invariable Eternal ready to communicate it self in Richest Abundance to All the Election of God But the Spirit of God it self Represents the Law a Holy and Righteous Rule It must so needs be But it is Engraven only in Tables of Stone or written with Ink For Jesus Christ the Image of God in which Adam was made withdrew upon the Sin and Fall of Adam and what Adam had was lost and defaced so that there is a Rule of Glory but no Image of Glory as in the Gospel that by the Covenant
Nature whatever is not of God in Christ is this Flesh I say no such Flesh shall boast or Glory in his presence as having obtained the glory of God nor be justified in his Sight Now by all this it plainly Appears the Gospel is so distinct in each particular from the Law that it can no more return back into a Law according to Scripture Discourse when it speaks strictly of Law as Law then the Law become Gospel Yet I shall further argue it more particularly that the Gospel cannot be a Law in the proper Scripture Sense of a Law although it be to be acknowledged the Law can never cease to be because it is Eternal Righteousness and it hath and ought to have Power upon all the Reserve of the Light and Law of Nature and upon all the Improvements of it by Common Grace from the helps of Revealed Truth in the Word of God Yea even the very Saints and Servants of Christ are hereby kept within Bounds at any Time or in any Acts wherein the Grace of Christ is not present to them more abundantly they are hereby acted to their Duty and the Supream Wisdom and Grace of the Gospel subordinates it to its own Purposes both in the Elect and in the Non-Elect as hath been shewn And this Answers all Cavils about the Doctrin of Free grace as if the Teaching of it were Antinomianism and let men loose either to Carnal Licentiousness Ease and Security Till the grace of God should come and Work But even while the Eye of the Soul is supreamly upon Free grace the free gift of Righteousness and of the Spirit yet the Law binds every Soul to its Ultimum Posse the All it can do and the Gospel subordinates the Law to engage Men so to do and though this be no Condition or Qualification on which Free grace is determined yet it is oftentimes the way and method of Supream grace to come upon such motion and action of the Soul not for the sake of that but for its own sake therefore to excite thereunto And it is one of the Wise methods of Gods Government of the World to make it Habitable for his Elects sake to Influence the Hearts and Actions of men either by that light of Nature or by his Gospel All which I have prefixed as necessary to remove all Scruple and doubt of what is to come after in the proof of this that the Gospel is not a Law For by what is said it Appears the Gospel and the Law are joined one to and with another in sweetest Consent so that all in Christ are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or under the Law to Christ and neither entrench upon nor enterfere one with the other But if they are divided or set one in Opposition to the other either Antinomianism truly so called Or a Covenant of Works is brought in even as the Jews separating that Law from Christ turned it to their own great Ruin into a Covenant of Works and the Apostle intimates every where the great danger of turning the grace of God into Licentiousness or proclaiming a liberty to Sin that Grace may Abound if we do not join the Law under the Gospel But thus Joining and Setting them in a Consent and Union in the great End the glory of Grace from the Foundation of the World we Honour and Establish both and plainly Understand That the Gospel is only a Covenant of Grace a Ministration of Righteousness Life and Spirit and yet hath so many admirable Rules of Holiness such powerful Commands and Exhortations to it as also to Faith in Christ and Repentance so many dreadful Threatnings and Denunciations and so severe a Judicature at the last not in it self but by the Ministry of the Law In that the Law is so prepared as to serve it fully and adequately thereunto and it self only as hath been said is a Ministration of Righteousness and Life Obj. If any should say By what means can the Gospel thus Preach the Law and hold out all the Perfections and Severities of it both as to it self as a Declaration of Free Grace only or as to the Law as an Eternal Law of Righteousness and not be turned into a Law Answ The Gospel being the manifestation of Life and Salvation it must needs come with a great glory of Light and Truth on every thing wherein the whole nature of Life and Death Happiness and Misery the Humane Nature can be concerned in stands so that tho it is not a Law it is yet a Doctrin of the greatest Amplitude Compass and Extent in all things that pertain to Life and Godliness or on the other side to Sin and Death So that as the Apostle says it hath Brought Life and Immortality to light so it hath brought all the other things any way related thereto to Light So then it is out of all doubt when ever the Gospel comes a great Light comes like the Morning spread on the Mountains It is therefore called the Day spring from on high opposed to Night and Darkness and the Vally of the Shadow of Death and so that there is a support of and in all our greater illuminations of Natural Conscience by that eternal Word Enlightning every man that comes into the World and on this very account were those more Heroick efforts of Natural Light and Moral Philosophy by Seneca Plutarch Plotinus Simplicius about the very time of the spread of the Gospel-Light by the Apostles I come therefore to decide that noble Question as I stile it whether the Gospel can bear or comport with the true Notion or sense of a Law To answer this Question There must be first a due Understanding and Notion of a Law In the general Law may be applied to any Doctrin or determinate Frame Constitution or Settlement that cannot be changed or varied And thus the Gospel may be called a Law But this is but a very general and loose Notion of a Law There is a more strict sense of it and it imports three things 1. A rule of Action given by a just Authority that must be observed 2. It supposes a Power resident in the Person under that Command and therefore it expects Obedience without any further Assistance or Gift of Power to enable in the Obedience 3. Rewards or Punishments are suspended upon the Obedience or Disobedience and a just Judgment must accordingly be given But such a Law as this the Gospel a Covenat of Grace cannot be as may be argued upon these great Accounts Arg. 1. There can be no Law given no rule of holy Action â—ut it must needs merge and fall into the Eternal Law of Righteousness and be the same with it being so perfect and as hath been shewn 〈◊〉 Brâ—â—â— so that upon a supposal of a new proposal of Grace the acceptance and obedience of Faith is as much commanded by the Eternal Law as any of the most Natural Moral Duties of Fear of God or Righteousness and the same
among all Nations to whom it comes and is most strictly enjoined and commanded by it And so the Apostle might most elegantly say Boasting is excluded By what Law of Works viz. The Law as it Commands Works Nay by the Law as it Commands Faith or the Receiving Christ as a Saviour and his Righteousness by meer Gift and of Grace in which Righteousness hath so great Honour and full Satisfaction paid to it that it cannot but accept and charge upon All that hear of it the Acceptation of it But because thus Faith will stand as a Work though as I may call it a Post-Work or a Work after Sin I rather understand the Apostle using here the Word Law of Faith in a Lax and Allusive Sense as any Doctrin or Divine Manifestation may be called a Law 2. The Law hereupon cannot but enlarge its Promises according to this Divine Constitution For if God have declared that He will give Eternal Life to all that Believe in Christ and savingly Turn from Iniquity by Repentanâ—â— and doth accept the Righteousness of Christ imputed to Believers instead of unsinning Obedience the Law must needs join Issue with these Declarations of God and with what Infinite Truth and Grace have said and Confirm with its own Sanctions all these Promises as earnestly to be desired and laid hold of yet still this belongs to the Law as Law and enterferes not with Gospel as Free Grace For as all the Commands of the Law are grounded upon the Sovereignty and Righteousness of God So are its Promises grounded upon the Power Truth Goodness and Unchangeableness of God If then the Gospel declares a Righteousness of God a Righteousness of God by Faith in Jesus Christ accepted of God beyond any Righteousness by Works of the Law The very Law it self opens and enlarges all its Promises to that Righteous Person by the Righteousness of Christ and as this Righteousness on which such a Person is Justified is exceeding unto Him and upon Him as the Apostle speaks that is every way over flows him and so beyond all other Righteousnesses So does the Law extend its Promises to the utmost in Relation to it and therefore God is said as in Triumph to declare herein and at that very time his Righteousness that he might be Just and the Justifier of him that Believes in Jesus Rom. 3. And the Apostle John saith If we Confess our Sins that is acknowledge our Absolute Necessity of such a Righteousness by Christ and receive it He is Faithful and Just Even according to the Eternal Law of Righteousness to forgive us our Sins and to Cleanse us from All Unrighteousness So they who receive abundance of Grace and of the Gift of Righteousness shall Reign in Life by Jesus Christ Not only Live as the Law saith to the Man who doth its Works but Reign in Life the Promises of the Law being stretched out and accumulated upon such a Person so Justified by the Transcendent Righteousness of Christ 3. The Law opens wide its Threatnings in the Cause of and on Injury done to the Gospel and the Grace of God Revealed in it for Seeing It is Essential to the Law of Righteousness to Condemn Sinners It is also Essential to it to Condemn and Adjudge to its Punishments according to the Degrees of Sin and Guilt For saith the Apostle He that Transgressed Moses Law died without Mercy under two or three Witnesses and every Transgression Received a just Recompence of Reward that is according to the degree of Guilt and Demerit Of how much sorer Punishment suppose ye shall he be thought Worthy who hath trod under Foot the Son God and Counted the Blood of the Covenant a Common Thing and done despite to the Spirit of Grace This is plainly according to the Law of Righteousness according to which also Christ said It shall be more tolerable for Sodom and Gomorrha Thus we may see how far the Law must needs attend the Gospel with all its Authority I will now shew how the Gospel takes in the Law and makes use of it for its own great Ends and Purposes Upon Account of which the Apostle says Do we make void the Law nay we Establish it The Law stands fair in the Gospel and in its Full Perfection of breadth and length that it may shew the Glory of the Righteousness and Obedience of Jesus Christ and also It stands with all its Penalty Severity Curse and Condemnation that it may shew the Deep of the Sufferings of our Great Mediator and Interpret to us the Agony wherein he Sweat drops of Blood and the Meaning of that loud Cry My God my God Why hast thou Forsaken me For said Christ Thus in every Iota of the Revealed Will of God It be came Him to fulfil All Righteousness 2. That it may shew to all the Glory from which they are Fallen and from which they daily fall lower and lower the Deformity of their own State the Dread and Horror of that Ruin and Condemnation of Hell and Death that is so justly come upon Sinners fallen short of that Glory of God For this Holy Righteous and good Law of such Purity and Cleanness a Fiery Law a Royal Law a Law of Liberty Shewes all the Hatefulness of Sin and Justice of Punishment and Condemnation And All This is in order to Humiliation Sight and Sense of Sin Conversion from it and especially to shew the great Necessity of Christ's Redemption Grace the Free Gift of Righteousness and Justification by him For thus by the Law is the Knowledge of Sin Thus the Law worketh Wrath That is it both stirs up the due Apprehension of it and if not prevented by Pardon and Justification It calls up Vengeance against the Offender wherefore the Law is our School master to bring us to Christ by the Severity and Rigor of its Justice And as such it is in the hand of the Gospel 3. That the Gospel may by the Law shew that perfect Pattern and Exemplar of Holiness and Purity of Thoughts Words and Actions to which we are to aspire that Cleansing of our selves from the Filthiness of Flesh and Spirit to perfect Holiness in the Fear of God that exceeding Broad Commandment that sets an End or bound shewing all other Perfection too short and too narrow compared with it self and so the Law may be as a Rule of Holy Life and Action to which we should follow on according to the Mark even of Perfection it self If it could be to attain the very State of that Perfection that shall be in the Resurrection of the Dead And herein there are Four great Gospel Ends Aimed at by the Gospel thus taking the Law under it self 1. That we may feel a continual Necessity of making Recourse to the Blood of Christ the Fountain set open for Sin and for Uncleanness because by this holy Law there is a discovery of daily Defilements Failings Falls Imperfections and Infirmities concerning which there can be no Attonement between
and Regeneration by the Spirit of Life and Grace from Christ and of this the Apostle Discourses after the Mentions of the Law of Nature and the Gentiles Conformity to it in some parts the Grace of the Gospel turns the Uncircumcision into Circumcision of the Spirit as he goes on 2. Let us consider the great difference between the Law and the Gospel in that which Scripture in the New Testament so universally stiles the Law viz. the whole Frame of the Mosaic Law and as this was purely by it self and as it did not look to Christ it is Represented as that rigorous and severe Dispensation that is the Killing Letter the Ministration of Death of Condemnation the Law that worketh Wrath by which is the Knowledge of Sin by which no Flesh can be Justified in his Sight a Law of Works done by our own Power in Number Weight and Measure or else it brings under the Curse A Law therefore that can by no means give life and so Righteousness cannot be by it unto Justification of Life and all the Ceremonies are but so many Labels Hand-writings and Seals against us and contrary to us Binding us to keep the whole Law so opposite to Christ that where they are observed since Reversed by the Gospel he can profit us nothing opposite to Grace so that he that Adheres to them for Righteousness falls from Grace and is under the works of the Law and under the Curse as the Apostle says whoever Sins having the Law perishes by it and with having it It is a Covenant that is found fault with because God finds fault with them who are under it for Breaking it And yet all this time the Law is Holy Just and Good and therefore there was a Glory in regard of its so intimate and essential Goodness that reflected a Glory on Moses his Face when God gave the Two Tables as it were in Remembrance of the first Glory on Adam but it soon vanished into a Ministry of Death and Condemnation shewing how soon Adam fell from the glory of God And yet even this whole Mosaic Frame was designed with all its Ceremonies to lead to Christ according to all the Service of the Law to the Gospel when it is in the hand of the Gospel as hath been before explained in which regard also Moses his Face shone receiving the Raies of the Divine glory in the Face of Christ but because the Efficacy of the Gospel-grace was only to the Elect the Law became Superior and the Ceremonies thickned as a Veil upon that glory Emblemed by the Veil on Moses his Face which hid the glory of Christ which Veil so sadly lies on the Minds of the Jews blinding them to this day But this very Law being in the hand of the Gospel to the Elect was a Law converting the Soul making Wise the Way of Life and all its Ceremonies led to Christ and his glory shone through them although because it was not a Dispensation high and Spiritual enough for that glory oâ— grace They saw That glory was to be done away in Christ not to Remain and therefore even as God did often under-value all the legal State in compare with the Gospel-grace So did his Saints also in the time of the Old-Testament and under the Gospel it is done away But the substantial Goodness of of it was then and ever shall be in the hand of the Gospel as hath been more fully set out in the last Head of Discourse 3. Let us now lastly duly weigh how far even the Dispensation of the Gospel becomes Law to them who by not being in Christ are under the Law although they have the Light of the Gospel vouchsafed to them in the outward Administration For to whomsoever the Gospel is hid or veiled and a Savor of Death they are left to the Dominion of the Law over them However the Gospel be never so clearly offered to them The Law then having nothing to do with the Promises of Grace it urges upon us whatever is to be done by our selves it presses the Acceptance of Christ and of his Righteousness a Conformity to his Holiness and to his holy Precepts as the only way to Recover our selves but it having no Power of Promise according to the Gospel in its own proper Ordination or Dispensation it calls upon us in our own Strength and Improvements of our selves to obtain both Righteousness and the Spirit and so entitles us after the manner of Works only to Pardon of Sin Righteousness and Sanctification by Christ which is turning the Gospel into a Law to all who are not the Children of God by Faith in Jesus Christ Hereupon it proceeds to aggravate Guilt and Condemnation and to make it more Tolerable for any than for those who having had the Gospel have not yet reached Justification and Righteousness and Sanctification and Holiness by and from the Gospel according to it But now the Gospel proceeds quite otherwise with all those who are the Evangelized truly the Children of Promise For it gives all to them freely and as a Ministration of Righteousness of Life and of the Spirit even that very Righteousness and Spirit It does not set the Elect of God to Correct their Faces the Face of their Hearts and Lives by it as by a Glass or Mirror shewing them what they are but it presents Jesus Christ the Image of God who is also the Lord that Spirit changing the Saints into the same Image though indeed it be but a Beginning Glory onwards still to Perfection of Glory So that there are Raies of Glory from Christ upon the Soul and Spirit of every one united to him far greater than the Raies of Glory on Moses his Face shining from God in his Law by his Image Christ but not as Mediator but as the Eternal Word in our Nature and as in the First Creation not our Trustee and Surety in the New-Covenant and New-Creation So That Glory was none being so much exceeded by Christ as Mediator which is also a remaining Glory always going on to the Perfection of Glory Whatever therefore of Righteousness arises any way to or in Man not thus derived from Christ Scripture calls it Flesh as being Man's Righteousness not Gods and Righteousness of Flesh that is of Humane Erection not Gods Righteousness and so the Holiness rising from Mens Faculties and Power is Born of Flesh and so is Flesh and is not Spirit not after the Spirit Therefore it cannot See Enjoy or enter into the Kingdom of God And this must needs be plainly our Lords Sense and thus he does not speak of Flesh Corrupt Flesh as it speaks Lust and foul Corruption for that cannot pretend to have any thing to do in the matter of Righteousness and Holiness but by Flesh is to be understood Creature-Righteousness and Holiness as in our present Fallen State and in regard of this No Flesh that is Man with all his Powers even of Soul in this sinful lapsed
may be said of Repentance Arg. 2. The supposal of the Gospel's being a new Law necessarily supposes a new Power given as large as that Law So that whoever teaches the Gospel a Law must also assert All to whom the Gospel comes must have a Power vouchsafed enabling them to Faith and Repentance which seeing Mr. Williams disowns as given to All the Argument is very heavy upon him But as I have stated Faith and Repentance within the first Law The first Power given obliges without any Power vouchsafed a new even as to all other Duties of Obedience as hath been said For the further Illustration of the Point that a new Law requires new Power Let it be supposed Adam had no power of Faith or Repentance ever given him he could not forfeit from his Posterity what he never had If there be then a Law of Faith and Repentance given there must be a Power of Faith and Repentance answering that Law and so there must be such universal power of Grace given as may answer that Law in all to whom it extends as a Law But now let us look upon Faith and Repentance to be a Law included within the universal Law of Righteousness as I do and as must needs be done viz. Upon two Suppositions 1. That Man is fallen into Sin 2. That God is pleased to offer a Mediator and a Pardon and so to accept the Righteousness of another and Repentance after Sin It will then follow the Faith and Repentance commanded are but the exertions of that Power of the Image of God first given for the same Power that tends to Conservation in the first Righteousness works to Restitution to that Righteousness when lost upon any possibility of Recovery Herein therefore is the Grace of the Mediator to all Mankind that he hath shored up the lapsed Faculties of Humane Nature Universally that there are some Reserves of that Law and light of the First Creation some of the Characters and first impressions for very great Ends both as to the Government of the World as also to fasten the grace of the Gospel unto to whom it comes and seeing the Patience and Long-suffering and Bounty of God to mankind is a Witness of some merciful Intention Finding therefore such motions of the Law of Nature within and of merciful Providence without here is so much of the general goodness of God leading Men to Repentance as will leave even the Gentiles without Excuse at that day Now then God requiring of Fallen Man no other thing than what he gave him power for at first and what he hath by the Mediator sustained him in some Reserves of According to the Thoughts therefore Accusing or Excusing in the day of Christ and according to God judging the Secrets of all Hearts by the Gospel preserving these Remainings of the Law of Nature shall all be determined upon at that day And thus every thing stands clear and fair according to the discourses of Scripture according to sound Reason whereas all else must be full of Trouble and Rencounter against the Grace of the Gospel as against that so evident Experience of God's giving the very Light of the Gospel by his own Free Will and Grace and those Laws of Humane Justice and Equity of which we have so inward a sense and surely in every thing it appears that the First Law of Righteousness continues and stands fast Thus its Authority falls freely on the Gospel either as there is any witness of it among the Heathen or as it is published and made known to any by the immediate Preaching and Reading of it and as the Gospel for all its great Uses and Ends takes it into it self But yet still it is it self a Ministration only of Life of Righteousness and of the Spirit and the Transcript of the everlasting gracious purposes of God from Eternity Arg. 3. If the Gospel be a New Law it must have a Promulgation as universal as it is a Law and seeing it is the only Name under Heaven given to the Children of Men whereby they can be Saved if it were a Law it would certainly be by the goodness and equity of God Proclaimed and made known to all Man-kind even to every Person for Faith Repentance and Obedience but as it is a counterpart of that supream purpose of Grace in God towards his Elect and not a Law It is enough that it be made known to so many as are Called according to Purpose to all others God is at Freedom For even the general Patience and Bounty of God are sufficient manifestations of some Mercy that should excite Men to seek after God and to turn from Sin and leaving them inexcusable if they do not that Natural Law requiring it when there are such hopes to seek after God as far as they can according to those Hopes and Manifestations even as in all Natural Duties and the Case is but the same in perishing without Gospel as in perishing without Law for thus the Apostle Argues while he is discoursing with Pagans Rom. 2. 3 4. according to Natural Light But this Promulgation is not sufficient for a New Law of so great good to all Man kind Arg. 4. The Gospel if it were a New Law it must needs be a Law of Works and indeed else it were no Law for tho it be sounded in Grace and though it be a Law accepting Sincerity in the place of perfect Obedience yet it must if it be a Law as some mistakingly speak and would have it resolve it self into the last Issue into something done by our selves by our own power even tho we are assisted by the grace of the Spirit in it yet there must be a power in us to accept or refuse that Assistance and if so beside the Apostle's constant Remonstrance to any such Works or â—aw of Works in the Gospel Covenant 1. It is evident by the Experiment made in Adam how hazardous the smallest dependance on our own Created Will is So the Promise could not be Sure to the Seed as the Apostle Discourses Rom. 4. 2. 2. The Reward would be of Debt and not of Grace because to him that Worketh tho in the least of Work as the Apostle expresly says it is so Rom. 4. 4. 3. There would arise cause of Boasting to him that should so Work because by that part how littlesoever it should be of Work he improves and exerts his Power so as Thousands do not which gives cause of Boasting now there is nothing the Apostle more excludes than Boasting as most contrary to the design of God in the Gospel Arg. 5. Iâ— the Gospel be a Law it is necessarily supposed to be founded in the Grace of the Redeemer and in every thing weighed out by him that it should need no further Grace for the pardon of Sins against it it being a Law purchased by the Blood of the Redeemer Now if no Sin against the Law of the Gospel as that Law is apprehended a
as well as to the Elect the first thing to be offered is Chrsst himself to be Received and Believed on He then is the Foundation and Fountain of all even of that which is called Condition and Qualification For if we do but weigh two things it must needs resolve us in this matter Arg. 1. If Redemption be Redemption it must it self be before all things of Qualification or Condition else it were not Redemption according as Christ is said to be the Author of Salvation to them who He being the Author of it obey Him forasmuch as that is so great a Point of Salvation and he the Author of all Salvation is therefore of that viz. Obeying Him Does not Christ draw all to him Is not the Grace of our Lord abundant with Faith and Love that are not brought to Him but in Him Does not the Eye the look of the Grace of Christ upon any Sinner move him as Peter to Sorrow after God to Faith Repentance humble sense of Sin And therefore what is a Sinner to do but to look to Christ to be Saved to look on him whom he hath Pierced And even such Prescriptions to look to Him to come to Him are held out to Souls principally tho our Duty be included but in attendance on the Grace of Christ to see how where and on whom it will move And in the very Nature of the thing it is impossible any Qualification should be before hand to Him who is come not only to Save but to seek that which is lost It is most true therefore if any be Christ's these things shall in their time be all Manifested in them for they are prepared for them Arg. 2. What is it by which we are Redeemed Is it not the Righteousness Sufferings Death Blood and Obedience of Christ Must not these then be in their Power Motion and Actuation before any thing else Seeing by Faith we are Saved which is the Gift of God must not the Author of Salvation and of Faith give that And does God give any such Grace by which we are Saved but through the Redemption of Christ for his sake And because he hath first given his Son does not he give all these to unite us to him Does not his Blood Purchase and bestow that Faith in his Blood Must it not needs be then true as we Believe that we may be Justified so also most true Those Sheep for whom Christ hath laid down his Life Those he must bring in and now are they brought in but by Believing If therefore They are brought in by Faith he that must bring them in must take effectual Care that they may Believe And seeing he laid down his Life for his Sheep and gives them Eternal Life All must be on the same Title and Tenure viz. his Life laid down So Faith is no more a Condition or Qualification than Justification or Eternal Life nor any other Grace Preparatory or Perfectory but what Free Grace it self undertakes for Object But it may be said there is an order of the Links of the Chain of Salvation and Vocation wherein Faith and Repentance are contained is in order before Justification and so may stand as a Qualification and Condition to Justification and none may presume to touch at Justification or Pardon till they are qualified by Faith and Repentance given in Vocation before Justification Rom. 8. Answ It hath been already acknowledged there is a Wise and Holy Order in the several links of the Chain of Salvation but not by such a way of Dependance as should lessen the Dignity the equal Determination and certainty of each part in the Eternal Fore-knowledge and Electing Love of God in Christ Accordingly therefore it is acknowledged there is an Order of Vocation or Calling before Justification Rom. 8. and of Wisdom before Righteousness 1 Cor. 1. 31. But this Calling is the first Change of the State of every Elect Person from sin to God the delivery from the Power of Darkness and Translation into the Kingdom of the Lord Jesus the Dear Son of God For he hath called us saith the Apostle out of Darkness into his marvellous Light It is the turning from Darkness to Light it is the cutting out of the Olive and Vine wild by Nature and the implanting into the True Vine and Olive it is the beginning of Faith and Repentance and of all Holiness and Sense of Eternity though they have a further state in Sanctification and distinct from Calling which is the true passing from Death to Life and always abides so It is a Voice alarming the Soul at the first It is the Voice of the Son of God quickning whom he will But then that which shews this is not a Condition or Qualification only is that Vocation or Calling does not go off it is still Vocation it is a holy Calling even until Glory It is Wisdom without any change as the word certainly assures There can be no more Return to Folly It is a Calling in this regard It is a certain Abiding therein with God So Scripture every where speaks of it It is a Calling to Glory and Virtue a Calling to obtain Salvation So saith the Apostle You see your Calling who hath Called us with an holy Calling Called according to purpose As He who hath Called you is Holy All these Expressions plainly shew this Calling is a settled established Grace even as Justification and together with it entring into Glory So that to make Calling a meer Qualification or Condition is to degrade it from the high Dignity Scripture hath invested it with I account it the first Hand of Grace still holding the Soul so that though there be Justification and Sanctification a Work of Faith fulfilled with Power Repentance never to be Repented of and the whole Course of Sanctification goes on to the Day of Christ yet that first Work is it self secured by Grace as all the rest of the Works of Grace So that as the Apostle says the Gifts and Calling of God are without Repentance it is never recalled And in the same manner may be discoursed concerning Sanctification It is no Qualification for or Condition of Glory But there is real Self-subsistence of each of these for their own Worth and Excellency and though they are sitted for and connected one with the other in Infinite Wisdom and Prudence Eph. 1. 8. Yet they are also Independent and Self-subsistent also in the Divine Decree each one by it self and All from Free Grace This then assures none of those great Links of Salvation however joined one to another but is yet of it self and by it self but all still of Free Grace Because none of them go off but remain together with all the others to Eternity The very first Call hath an Eternal Abiding Justification by the Righteousness of Christ Sanctification by the Spirit of Christ abide and continue even as Glory it self Calling is as free as Justification For except that grand Foundation Being