pardon of sin which is essential to Justification is not to be obtained without it Luke 13. 3 5. Therefore again it follows that Evangelical Obedience is necessary to Justification and part of the Condition of it And now by this time I suppose it fully appears to any unprejudiced Reader that the Doctrine of St. Paul yea and of St. Peter and Iohn too do fully accord with the Doctrine of St. Iames touching the necessity of Evangelical Obedience unto Justification The opposition then which some have made between Faith and all Internall and External Works in reference to Justification as well Evangelical as Mosaical hath not been only without Scripture-ground but against Scripture-evidence and looks more like that which was made by the Gnosticks or other Solifidians opposed by St. Iames if it be not the very same than any the Scripture any where maketh And how much injury the Christian Religon and the Souls of Men may have suffered thereby is a thing to be thought on and sadly laid to heart It is a pleasant Doctrine and the worst of Men called Christians are glad to hear that they may be justifyed by Christ only upon their believing in him without any Works of Righteousness or self-denial of their own And upon that account presuming verily that they do believe they are confident that they are justified though they are unsanctified But those especially are in great danger of deceiving their own Souls by building their confidence upon this Doctrine who together with this belief have more of the form of godliness than the other have and are found much more in the use and exercise of the external devotional part of Religion and are zealous for this or that Opinion Party or Way which they think most Orthodox though they be greatly destitute of love to the Nature of God and of Humility Charity strict Justice Fidelity Peaceableness Sobriety Temperance Modesty and Meekness and of that renewed frame of Soul which would make them like Christ Jesus wherein the power of Christiany doth consist The External duties of Hearing Reading Praying and the rest being in great part but means referring to the other as the end So that no Man is to account himself truly Religious further than he attains to these truly Christian Qualifications by the use of the External Means and Internal Aids Yea the fleshly part even in Men good in the main is very apt to make an advantage of such a Doctrine as aforesaid to the lessening of their Care Diligence and Zeal in working out their Salvation in striving to enter in at the straight gate in governing their own Spirits and Appetites in cleansing themselves from all filthiness of Flesh and Spirit and in perfecting holiness in the fear of God And therefore there is great need for those that are Spiritual Guides to the people to insist much upon the necessity of Repentance Regeneration and a holy Life as well as Faith in order to their being justified and saved by Christ Jesus For the people yea the better sort of them stand most in need as of being well-grounded touching the truth of the Christian Religion so especially of having the Doctrines of Morality inculcated upon them the Precepts of the Gospel being almost all of that Nature though some speak diminutively of Moral Preaching and tend to the perfecting of the Nature of Man in regulating the Internal operations of the Soul and the External actions of life in reference both to God and Man our selves and others The recovering of Men to which is God's great design by the Gospel in order to their being made perfectly happy at last as I have shewed in Chap. 1. There is indeed an absolute necessity of believing the Gospel in order to Christian Practice And therefore our blessed Saviour did not only Preach the necessity of Faith in him and his Doctrine but also wrought abundance of Miracles to beget this Faith in Men. And yet he knowing the great danger of Mens miscarrying in point of Morality in the disposition of Soul and actions of Life insisted chiefly in his Preaching upon Doctrines of that nature as you may see in his Sermon on the Mount and elsewhere He taught the necessity of being born again Of making the Tree good that the fruit might be good And to inforce this Doctrine of his he was not wont to tell his Auditors that every Man shall be rewarded according to his belief but that when the Son of Man shall come every Man shall be rewarded according to his Works That those that have done good shall come forth to the resurrection of life and those that have done evil to the resurrection of damnation That by their words they shall be justified which are no more Faith than Works are And by their words they shall be condemned That in the great day of the tryal of all Nations every Man shall be acquitted or condemned according to the good they have done or neglected to do Mat. 25. And that then not every Man that had Faith enough to cry Lord Lord or to Prophesie cast out Devils or do wonders in his Name shall enter into the Kingdom of Heaven but such and such only as have done the will of his Father Great need there is therefore of peoples examining themselves impartially and of being often admonished to take heed left they mistake and deceive themselves in the nature of Religion and in what is absolutely necessary to be done on their part because men are very apt to flatter and deceive themselves in that and to think that when their Faith is right in the Object of it as when they believe in the true God and in his Son Jesus Christ and expect Salvation by him alone that then they are true believers and such as shall be saved especially if therewith they joyn the frequenting of God's Ordinances and the paring off of some of the grosser enormities of their lives though in the mean while they make no Conscience of cleansing their hearts and governing their Spirits of subduing their Passions and inordinate affections and of bridling the Tongue For this cause it is that Christians are so often in Scripture cautioned to take heed lest they should be deceived Be not deceived God is not mocked for whatsoever a Man sows that also shall he reap Gal. 6. 7 8. Little Children let no man deceive you He that doth righteousness is Righteous even as he is righteous 1 Joh. 3. 7. 1 Cor. 6. 9. Ephes. 5. 6. An APPENDIX touching the nature and Difference of that Faith which is justifying and of that which is not and the reason of that difference MEn's Eternal Estate of Weal or Wo in another World and their Peace and Comfort in this being very much concerned in their right understanding or mistaking the nature and difference of that Faith which is saving and of that which is not I shall here add to what is said before something to state the nature and
many as shall believe in his Son and repent of their sinfulness in changing their Minds and reforming their Lives and becoming new men in yielding sincere obedience to the Precepts of the Gospel 3. It declares that those that believe not shall be damned and such as repent not shall perish and that the unrighteous shall not inherit the Kingdom of God This summarily is that which the Gospel declares concerning God's grace and displeasure and Mans duty Now it is the Practical belief of all this that is the saving Faith It is not the bare belief that God hath given his Son to be the Saviour of the World and a Propitiation for the sin of it Nor is it a bare belief that he will for Christ's sake pardon and save as many as truly repent and amend their lives and become new Creatures unless they so believe all this as seriously and heartily to Repent themselves of their former folly and to return to their duty in new Evangelial Obedience For otherwise for a Man barely to believe all this and not to act according to his own concerns in it will be so far from being a believing to the saving of the Soul as that it will rather plunge him the deeper in destruction for living and acting contrary to his own light and belief as holding the truth in unrighteousness the wrath of God being revealed from heaven against all such Rom. 1. 18. A man of this practical Faith which I have described eyes as well the condition upon which the saving Benefits are Promised through Christ as the Promise it self of those benefits and expects the enjoyment of those benefits upon God's Promise and Christ's purchase no otherwise than as he with the assistance of God's grace is careful to perform the condition Which belief of his makes him as careful to perform the condition in discharge of his own duty therein as ever he hopes to enjoy the promised pardon of Salvation by Christ and to escape the damnation threatned against those who perform not the condition So that a Man by this Practical Faith belives one part of God's Declaration in the Gospel as well as the other and his own duty to be as well necessary to his Justification as the condition appointed by God as the Grace of God through Christ it self is upon another account And by this belief he is effectually moved as well to act in a way of duty to God as to expect mercy from him considering how his happiness is concerned in both when he hath the whole of God's Declaration in all the parts taken together in prospect as the Object of his Faith When he hears that God so loved the World that he gave his only begotten Son that whosoever believes in him should not perish but have everlasting life When he hears that God hath set forth Christ to be a Propitiation through Faith in his Blood And when he hears again that God was in Christ reconciling the World unto himself not imputing their trespasses unto them he believes all this to be true as coming from God that cannot lye and accordingly is incouraged to hope in God's mercy and is comforted thereby But then when he hears again that except we repent we shall all perish that except a man be born again he cannot see the Kingdom of God That without holiness no man shall see the Lord and that the pure in heart shall see God That not every one that saith Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of the Father which is in Heaven That the Lord Iesus shall be revealed from Heaven with his mighty Angels in flaming fire to render vengeance to all those that know not God and which obey not the Gospel of our Lord Iesus Christ But that he is the Author of eternal Salvation to all those that obey him I say when he hears all this he as verily believes this part of Gods Declaration in the Gospel to be the faithful and true sayings of God as he accounted the other to be And accordingly doth as seriously and sincerely set upon the work of Repentance and as carefully useth God's appointed means for the changing of his Heart and renewing of his Nature for the purifying of himself as God is pure and doth as carefully obey all the Precepts of the Gospel as he hopes upon the account of Christ's sufferings and God's Promise to be pardoned and saved as believing that those Benefits are neither promised nor can be obtained but in this way of performing the Condition And I doubt not to say this practical Faith as it respects God's Declaration touching Mans duty in conjunction with his own Grace in Christ is where the Gospel comes the only saving justifying Faith 3. Come we now to shew Reason why Faith is made the Condition of the Promise 1. It is of Faith that it might be of Grace saith the Apostle Rom. 4. 16. It is that the Grace of God to miserable Men might the more shew it self For so it doth not only in promising unspeakably great things through Christ to Man who is not only un-deserving but ill-deserving also but also in that these are promised upon such a possible practicable easie condition as Faith is considering the means and assistance promised by God to work it And considering also that the Promise is made to the truth unfeignedness and sincerity and not to perfection of Faith Repentance and new Obedience in their utmost degree So that Christ might well say my Yoke is easie and my Burden light Matth. 11. 30. Whereas the old way of promising the Inheritance on the Law terms would have been to have promised it upon impossible conditions as the case now is with fallen Man And if God should Promise never so great things to Man in his impotent and miserable state upon an impossible condition he would have been so far from manifesting abundance of Grace Compassion and Love to him in that condition as that he would rather have seemed to insult over him in it And therefore if the Promise should have run upon the Law-terms and not of Faith it would utterly have frustrated God's design of manifesting his grace to Man and of recovering Man's Love and Loyalty to him thereby Rom. 4. 14. If they which are of the Law be Heirs Faith is made void and the Promise made of none effect But it is of Faith that it might be by grace to the end the Promise might be sure to all the Seed not to that only which is of the Law but to that also which is of the Faith of Abraham ver 16. 2. This may be another reason why such a Faith as I have described is made the condition of the Covenant of Salvation viz. Because it best answers God's design in this Covenant of renewing the nature of Man in Holiness and Righteousness and by that means restoring it to happiness For by Faith Men are born of God or
other Benefits which were Promised to Abraham and his Seed 2. They had an addition of several other Predictions concerning the Messias both by Moses and other Prophets that perhaps were somewhat more express such as in Deut. 18. 16. Isa. 53. Dan. 9. and others These Promises and Predictions put them in great expectations of Special Benefits by the Messias and wrought in them a longing after his day Upon which account our Saviour said to his Disciples Blessed are your Eyes for they see and your Ears for they hear For I say unto you that many Prophets and Kings and Righteous Men have desired to see those things which ye see and have not seen them and to hear those things which ye hear and have not heard them Mat. 13. 16 17. Luke 10. 23 24. 3. They had large significations from God of his special favour to them above all people as in chusing them to be his peculiar people and in declaring himself to be their God in giving visible Signs of his Presence among them and excellent Laws Promises to them and sending his Prophets amongst them and working many wonders for them and casting out the Nations before them to make room for them and the like Deut. 7. 6 7 8. and 26. 18 19. Psal. 147. 19 20. Rom. 9. 4 5. 4. They had express Declarations from God of the goodness of his Nature and of his compassion towards Sinners and of his readiness to pardon such as should repent and return to their duty in loving him and keeping his Commandments As for instance Exod. 34. 6 7. The Lord passed before him and proclaimed The Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth keeping mercy for thousands forgiving iniquity trangression and sin And when he delivered them his Law with the greatest terrour and astonishment to them yet even then he assured them that he would shew mercy to thousands of them that love him and keep his Commandments as in the second Commandment And in case of their miscarriage to the drawing down of Gods Judgements upon them he bespeaks them thus When thou art in tribulation and all these things are come upon thee even in the latter days if thou turn to the Lord thy God and shalt be obedient to his voice For the Lord thy God is a merciful God he will not forsake thee nor forget the Covenant of thy Fathers Deut. 4. 31. and 30. 1 2 3. Levit. 26. 39 c. From all which Grounds the faithful among them had such a hope and confidence of pardon of Sin and of a future happiness in another life upon their Repentance and sincere Obedience as did effectually induce them to have good thoughts of God to love him and to endeavour to please him by having respect unto all his Commandments This made him say Psal. 130. 4. There is forgiveness with thee that thou mayest be feared And under this hope and confidence the twelve Tribes did instantly serve God day and night and grounded this Hope of theirs upon the Promise made of God unto their Fathers as St. Panl tells us Acts 26. 6 7. And indeed it was the unanimous Faith of the most eminent among them from age to age that God had both made and would keep a Covenant to shew mercy to those that love him and keep his Commandments or that walk before him with all their heart For that they looked upon as the Condition of God's Promise of shewing Mercy This we may see in Moses David Solomon and in Daniel and Nehemiah Deut. 7. 9. Know therefore that the Lord thy God he is God the faithful God which keepeth Covenant and Mercy with them that love him and keep his Commandments So David Psalm 103. 17 18. The mercy of the Lord is from everlasting to everlasting to such as keep his Covenant and to those that remember his Commandments to do them And thus Solomon 1 Kings 8. 23. And he said Lord God of Israel there is no God like thee who keepest Covenant and mercy with thy servants that walk before thee with all their heart So Daniel in his 9th Chap. 4th ver O Lord the great and dreadful God keeping the Covenant and Mercy to them that love him and to them that keep his Commandments And Nehemiah likewise Ch. 1. 5. I beseech thee O Lord God of Heaven the great and terrible God that keepeth Covenant and mercy for them that love him and observe his Commandments This we see was the serious and constant Profession of the Faith of the servants of God in those times And in this Faith and Practice doubtless it was that they lived and dyed and were saved CHAP. IV. That the Law contained a Covenant different from that with Abraham IN the next place I am to shew that the Law of Moses did contain a Covenant distinct and of a different nature from the Covenant which God made with Abraham and his Spiritual Seed Besides the general Promise which God made to Abraham respecting the Gentiles as well as the Iews In thee all Nations of the Earth shall be blessed he made a Special Covenant with him as a reward of his Signal faithfulness to give unto his Natural Seed the Land of Canaan Nehem. 9. 8. Thou foundest his heart faithful before thee and madest a Covenant with him to give the Land of the Caâ—aanites to his Seed In order to the fulfilling of which Promise after he had brought them out of Egypt he united them under himself as Head in one Political Body by a Political Covenant Exod. 19 c. which is the Covenant I am now to discourse of In which discourse I would 1. Shew in what respect the Law of Moses is said to contain a Covenant of a different nature from the Covenant of Grace made with Abraham 2. Prove that it did contain such a different Covenant 3. For farther Illustration consider it in its parts and their relation one to another 4. And in what respect this Covenant is called the first Covenant when as the Covenant of Grace was made before it 1. In what respect the Law of Moses is said to contain a Covenant of a different Nature from the Covenant of Grace made with Abraham The Law of Moses comes under a twofold consideration 1. As in conjunction with the Promise to Abraham to which it was annexed it made up one entire Law by which the Israelites were to be governed and directed in the way to eternal life And in this Conjunction the Promise was the Life and Soul as it were of the Body of the Mosaic Law properly taken And in this sense as the word Law signifies the Pentateuch or five Books of Moses which contain the Promise as well as the Law it is sometimes used in the New Testament Gal. 4. 21 22. 1 Cor. 14. 34. Luke 16. And in this sense doubtless we are to understand the Law upon which David bestowed so many glorious Encomiums as
the parts of it For it is written Cursed be he that confirmeth not all the words of this Law to do them And all the people shall say Amen Deut. 27. 26. And this extended to Heart-obedience and Heart-sinning as well as to the outward act commanding love to God forbidding to covet as under the Heart-searching Political Soveraign who reserved to himself the final Judgement and Execution even in temporal respects in many cases 2. Laws of Indemnity of which also this Covenant did consist were partly those which ordained Sacrifice and Offerings for the Expiation of many sins made pardonable by those Laws so far as to exempt the Delinquent person from the temporal penalty threatned for breach of those other Laws which for distinction sake I call Laws of Duty for otherwise these also were Laws of Duty as well as of Priviledge There were other Laws of Indemnity likewise for the purification of persons legally unclean which being observed the persons unclean became delivered from the penalties they suffered while their uncleanness was upon them such as was their separation from the Congregation Consider we next the Sanction of these Laws and that did consist in Promises annexed to the observing of them and in a curse denounced against the transgressors of them And for our better understanding the Nature of the Promises of this Covenant we will consider them Negatively and Affirmatively 1. Negatively The Promises of this Political-covenant as such were not Promise of eternal life And when I say so I do not deny but that first the Iews in Moses time and before had Promises of eternal life implyed in the Covenant made with Abraham and his Seed And accordingly the faithful ones among them sought after the Heavenly Countrey and looked for a City which hath Foundations whose builder and maker is God Heb. 11. 10 14 16. Nor secondly will I deny but that there are some passages in the Law of Moses if you take the Law of Moses in a large sense which look somewhat like a renewall of the antient Covenant with Abraham to his Seed As when for instance God made a conditional Promise to the Israelites in Moses his time to be their God and that they should be his people as in Levit 26. 12. Deut. 29. 13. Which form of words is interpreted sometimes to imply a future happiness in another World Heb. 11. 16. Matth. 21. 31 32. And I do not deny but the Iews had by Moses as express a Promise of the Messias as Abraham had Deut. 18. 15. 19. But St. Paul doth not speak of the Law in this large sense when he opposeth the Law and the Promise the Law and Faith one to another But if we understand by the Law of Moâ—es the Law as Political the Law of the Common-wealth so the Promises of it were not Promises of Eternal Life For Promises of this nature did pertain to another Covenant to wit thâ—t made with Abraham and his Spiritual Seed as such First Therefore St. Paul doth down-rightly deny that the Promise of the Inheritance which in Heb. 9. 15. is called the Eternal Inheritance was by the Law which yet it would have been if by Law he had meant the Law in that large sense in which the Law and Promise to Abraham are conjoyned and not in that strict sense by which he means the Political Law distinctly And if the Inheritance had been promised upon the same terms as temporal Blessings were in the temporal Covenant the Inheritance might have been obtained by the Law as well as temporal Blessings were Rom. 4. 13. For the Promise that he should be Heir of the World was not through the Law but through the Righteousness of Faith Secondly St. Paul evinceth the badness of that Opinion to think that Eternal Life was Promised upon the Law-terms from the absurd consequence of it shewing that if it were that then it would make void the Promise of God to Abraham and the way of saving men by Faith in that Promise of none effect Gal. 3. 18. For if the inheritance be of the Law it is no more of Promise But God gave it to Abraham by Promise Rom. 4. 14. For if they which are of the Law be Heirs Faith is made void and the Promise made of none effect It was altogether unreasonable to think that the Inheritance should be promised upon such distant and inconsistent terms as are Faith in the Promise and by Works of the Law Thirdly The Law saith the Apostle is not of Faith but the man that doth them shall live in them Gal. 3. 12. meaning that what the Law promised it did not promise it upon condition of believing but upon condition of doing And Eternal Life is not since the fall promised upon condition of doing without Faith but upon condition of believing For the Iust shall live by Faith Vers. 11. and therefore Eternal Life is not promised by the Law Fourthly Wherefore else are the Promises of that better Covenant Heb. 8. 6. said to be better Promises But because they are Promises of better things than were promised in the first Covenant which yet they could not be if Eternal Life had been promised in that Covenant because that is the best of all Promises To say they are better only in respect of Administration and clearness of Revelation would not satisfie such as should well consider That if the betterness of the Covenant and Promises lay only in that the difference would not be so great as to denominate them two Covenants and two so vastly distant as the Scripture represents them to be The difference then would be but only gradual as that is which is found in the same Covenant of Grace in the several Editions of it to Adam to Abraham to David and now to all Nations since Christ's coming and not Essential as that between the two Covenants seem to be as it is represented in Gal. 4. 24. Besides St. Paul represents the Administration of the two Covenants to differ as much as Righteousness and Condemnation Life and Death differ which sure is more than a gradual difference The one is the Ministration of Death and Condemnation the other the Ministration of Righteousness and Life 2 Cor. 3. 6 7 8 9. The Law made nothing perfect but the bringing in of a better hope did Heb. 7. 19. By which it appears again that the hope of the Gospel in which the things hoped for upon the Promises of the Gospel are not the least is better than what the Law promised the observers of it This is the Promise which he hath promised us even Eternal Life 1 John 2. 25. 2. And Affirmatively It was then a long and Prosperous life in the Land of Canaan that was promised in the first Covenant Deut. 28. 11. The Lord shall make thee plenteous in Goods in the fruit of thy Body and in the fruit of thy Cattel and in the fruit of thy Ground in the Land which the Lord sware
unto thy Fathers to give thee Deut. 11. 21. That your days may be multiplied and the days of your Children as the days of Heaven upon Earth A great variety of outward blessings is promised as the reward of keeping that Covenant And therefore Wisdom under that Dispensation is described as having length of days in her right hand and in her left haâ—d Riches and Honour whose ways are ways of pleasantness and all her paths peace Prov. 3. 17. And as this Covenant was National so there were Promises of National Blessings such as was the setting them on high above all the Nations of the Earth making them the Head and not the Tail The giving them victory over â—nemies multiplying the Nation and bestowing on it Health Peace and Plenty Deut. 28. Lev. 26. When it 's said once by Moses thrice by Ezekiel and twice by St. Paul that the Man that doth them shall live in them Lev. 18. 5. Ezek. 20. 11 13 21. Rom. 10. 5. Gal. 3. 12. thereby Epitomizing the first Covenant I conceive that by living is meant a long and prosperous life in this World As on the contrary the condition of one greatly afflicted is in Scripture-Dialect a kind of Death and such an one said to be free among the Dead Psal. 88. 5. And that which inclines me so to think is not only the Reasons already given to prove that no other life was promised in the first Covenant but also the congruity of this sense with other passages in the Writings of Moses As Deut. 30. 15. See I have set before you this day Life and Good Death and Evil. If you would know what is meant by Life here the next verse will inform you That thou mayest live and multiply and the Lord thy God shall bless thee in the Land whither thou goest to possess it The contrary whereunto is the death he had set before them saying I denounce unto you this day that ye shall surely perish and that ye shall not prolong your dayes upon the Land c. Deut. 32. 46 47. Set your hearts unto all the words which I testifie among you this day for it is not a vain thing for you because it is your life and through this thing ye shall prolong your dayes in the Land wherein ye go The latter words are exegetical of the former Through this thing ye shall prolong your dayes is the interpretation of those it is your Life And it may be considered also whether this Particle in which if a man do he shall even live in them may not determine the nature and kind of that reward which was promised in the first Covenant as it was a present reward a reward which was received even while the work was doing according to that Psal. 19. 11. In keeping them there is great reward And this is agreeable to what fell out in the event The Lord was with them to prosper them while they were with him but when they forsook him presently troubles overtook them The pouring out of God's fury on them to consume them in the Wilderness being put in Ezek. 20. 13 21. as the direct contrary to those words which if a man do he shall even live in them seems greatly to favour this Nation But the house of Israel rebelled against me in the Wilderness They walked not in my Statutes and they dâ—spised my Iudgments which if a man do he shall even live in them Then I said I would pour out my fury upon them to consume them in the Wilderness And indeed one main difference between the two Covenants which I would have here observed lies in this to wit the presentness of the reward promised in the first and the futurity of that promised in the second St. Paul in his Allegorical description of the two Covenants Gal. 4. 24 c. represents those that adhered to the first Covenant by the children of Bond-servant to whom Abraham gave gifts in present and sent them away as in Gen. 25. 5. and those that adhered to the second by the Son of the Free-woman Isaac who was Abrahams Heir to whom he gave the whole Inheritance at last And the Adoption of Sons as the Priviledge of the New Covenant is opposed to the condition of Servants under the Old Gal. 4. 7. And what are they adopted to but to an Inheritance for the future for by Adoption they are made Heirs If a Son then an Heir of God through Christ an Heir of what of an Inheritance for the future an Inheritance Incorruptible undefiled and which fadeth not away reserved in Heaven 1 Pet. 1. 4. And therefore they are said to wait for the Adoption to wit the redemption of their Bodies at the resurrection Rom. 8. 23. Sons and Heirs serve their Father with a free and ingenuous Spirit though they have but little for the present in confidence of what he will do for thâ—m hereafter in another world when they shall come to age But those under the Old Covenant were like Servants who serve with a servile Spirit because they do it with expectation of present pay The one walk by Faith which is the substance of things hoped for and the evidence of things not seen the other were influenced in their obedience by the expectation of present reward because that was it which the first Covenant promised to the observers of it These Promises now insisted on were promises of reward to the observers of this first Covenant But besides these there was another sort of Promises exhibited in the first Covenant and they were Promises of pardon in many cases when the Laws of that Covenant were broken There were as I have shewed Laws of Indemnity which made many of the breaches of the Laws of duty pardonable upon certain conditions And such were all sins of Ignorance and Inadvertency and some of those also which were committed wittingly But presumptuous sins and such as carried in them a kind of contempt of the Law these were exempted from pardon Heb. 10. 28. He that despised Moses Law died without mercy under two or three witnesses But for the other there were promises of pardon upon certain conditions which conditions were not always the same In some cases the offering of a Sin-offering or Trespass-offering was the Condition In other Cases that with confession of Sin was the Condition And in some other Cases Sacrificing Restitution and Satisfaction were the Condition And afflicting of the Soul as well a the Sacrifice for Atonement on the day of general Expiation was always a Condition of forgiveness These things in the particularities of them you have in the 4 5 6 16 and 23d Chapters of Levit. And then the Condition of the Promises of Purgation of Legal Uncleannesses and the penal effects of them was the observing the Rules prescribed for purifying the Unclean Now the forgiveness promised by these Laws of Indemnity did not free the Conscience from all Obligation to Eternal punishment but only freed the