the matter it self And that what is afterwards to be offered may be the more clearly apprehended and the lines measures principles of Vertue and Grace the more duly stated I shall in this Chapter propose and endeavour to establish several conclusions which as they are of considerable import in themselves so of no less influence to the enlightninâ of what we have undertaken First then All moral actions become Good â Bad from their agreeableness or disagreeableâness to some Rule which is as their measâââ and standard to which being commensurâââ they appear either equal or unequal As in mââterial and sensible things we judg of theââ streightness crookedness by their agreeâment or disagreement to a material rulâ which is the measure of their Rectitude anâ Obliquity so in things Moral we judg wheâther a thing or action be Good or Evil bâ their agreement or disagreement to somâ moral Rule For an Action then to bâ good or bad it imports two things thâ entity of the Action the Rule to whicâ it is commensurate They greatly misâtake who state the moraâlity of an action As Compton doth de bonitate malitiâ humanorum actuum Disp. 89. Sect. 1. N. 4. formally to consist in its being spontaneous voluntary and free for though no action can be Moral that is not free yeâ its morality doth not lie formally in its freeâdom Hence those very Philosophers who made Vertue and Vice to be thingâ only Arbitrary founded alone in the imaginations of men did nevertheless acknowledg man to be a free agent and that âiberty is inseparable from every Humane âction Freedom intrinsecally belongs to eâery action as it is an human action whereâs morality is but partly intrinsecal namely âs it imports and includes the entity of the âction and partly extrinsecal viz. as it deâotes the measure by which it is regulated § 2. The second thing we premise is That âhe immediate and formal Rule of Moral âood or evil is Law or the constitution of the Rector as to what shall be due I ââant that the fundamental measure of âctions unchangeably Good or Evil is ãâã Divine Nature and of things and âctions indifferent and variable the Diââne Will But the formal and immeââate Rule of both is Law No action ãâã otherwise Good or Bad than as it is ââther enjoyned or forbidden It is imâossible to conceive any action or omisââon to be a duty abstracting from obââgation and it is as impossible to conââive obligation secluding Law This âând's abundantly confirmed by that of âhe Apostle John 1 Epist. chap. 3. ver â ãâã ãâã ãâã ãâã ãâã Sin is the transgresââon of the Law An illegality or deviation ââom law To which accords that of Paul Rom. 4 15. ãâã ãâã ãâã ãâã ãâã Where no Law is there is no transgressioâ It is a great mistake which yet I find toâ many guilty of to make either the objecâ or circumstance of an aâction In hoc hallucinantur Iâsâite fâre omnes vid. Vâsâ diâp 57. Compt. dist 84. Sect. 2. de act Ham. the rule of its Moârality or to constituââ them the measure whâ we judg an action gooâ or evil An action is âot otherwise Gooâ or Evil with respect to its circumstances then as cloathed with them it is either prââhibited or enjoyned It is true the cirâcumstances of an action conduce and coââtribute towards the discerning and defiââing when it is forbidden when commanâded when allowed and when disallowed But still the Law permitting and enjoyâning the action in such cases and circumâstances disapproving and prohibiting it iâ other is the proper and immediat Rule oâ its morality § 3. The Third premise it this that maâ being created a rational creature was uââder the Sanction of a law It is a contraâdiction for man to be such a creature as hâ is and not to be obliged to love fear anâ obey God All creatures according tâ their respective and several natures anâ necessarily subject to him that made them ât is impossible that whatever owes its enââre being to God should not also be in â suitable subjection to him Man then âeing a Rational creature must owe God â rational subjection and on supposition âhat his being is of such a Species and kind â necessarily follow 's from the constituââon of his nature and his Habitude to God as his Maker that he should be acâordingly bound to love reverence and âârve him that made him so this being ãâã only Reasonable subjection But forââmuch as not only Pyrrho Epicurus c. âf old but Hobbs and some other wild âtheistically disposed persons of late have âanaged an opposition to all natural Laws âontending that all things are in themâelves indifferent that Moral Good and Evil result only from mens voluntary reâtraining and limiting of themselves and âow that antecedently to the constitutions âppointments and custom's of Societies âhere is neither Vertue nor Vice Turpiâude nor Honesty justice nor injustice That there are no laws of Right and Wrong previous to the laws of the Commonwealth but that all men are at liberty to do as they please I say matters standing thus I shall discourse this head a little ãâã amply That there have been some who eithââ through a supine negligence in not exâââcising their faculties or through have defiled and darkned their Reasons by coââverse with sin have lost the sence ãâã distinction of Good and evil as well ãâã memoir's of ancient times as the sad âââperience of our own do evidently ãâã Diogenes Laertius in the life of Pyrrho ãâã us that he denyed any thing to be just unjust ãâã ãâã ãâã ãâã ãâã by nature But that all this were so only ãâã ãâã ãâã ãâã ãâã by positive law ãâã Custom Nec Natura potest justo secernere ãâã quum There is no difference betwixt what ãâã call good and what evil by nature ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Forasmuch as there are different lawes ãâã different places it thence follows that theââ ãâã nothing in it self honest or dishonest but that according to occasion the same thing may be sometimes the one and sometimes âhe other In Fragmentis Pythagoreorum ânter opuscula edita a D. Theoph. Gale Seâeca as well as others chargeth the same âpon Epicurus and saith that therein he will dissent from him Ubi dicit nihil esse âustum naturâ where Epicurus affirmeth âhat by nature or natural law there is noâhing just and honest And this indeed âecessarily follows from Epicurus his disâharging God from the Government of the World For if there be no Government âhere is no law and if no law there is neither moral Good nor Evil As Good and Evil are relatives to law so is law the âelative of Government and all these âtand and fall together With those already produced doth Mr. Hobbs fully agree Ubi nulla Respublica nihil injustum where there is no Common-wealth there is
ãâã previous Images of the moral Beauty ând congruity or deformity and inconââuity of things in the Soul The ãâã ãâã ãâã ãâã ãâã the rudimental Princiâles of the Rational Nature There are ãâã well indubitable maximes of Reason âelating to Moral Practice as there are âelating to Science and these not only stand âpproved by the universal assent of manâind but they demonstrate themselves ãâã their agreeableness to the Rational Faculty It is not more certain that one ând the same thing cannot at once be and âot be That if equals be substracted from equals what remains will be equal c. Than that of whomsoever we hold our Beings Him we ought to love and ãâã That God being Veracious is to be belâââved That we are to do by others as ãâã would be done by our selves c. And ãâã deny these is in effect to deny Man to ãâã Rational for as much as the faculty ãâã call Reason exists in us necessarily ãâã these Opinions Now these Deterââânations being the natural Issues of ãâã Souls in their rational exercise in coââparing Acts with their objects come to ãâã called ingraft-Notions and universal Câââracters wrought into the essential Coââposition of our Nature And besidâ what we have already said to demonstraââ that some things being compared ãâã the Holy Nature of God and the relââtion that we stand in to him are intriââsecally Good and other things intrinsââcally Evil It is inconsistent with the peââfections of the Divine Being particââlarly with his Sanctity Veracity anâ Goodness to prepossess us with such conâceptions of things as are not to bâ found in the Nature of the things themâselves In a word the Effluvia of the ranâkest and worst-scented Body do not strikâ more harshly upon the olfactory-Orgaâ nor carry a greater incongruity to thâ Nerves of that Sensatory than what we call moral Evil doth to the intellectual âaculty ãâã ãâã ãâã ãâã ãâã There are some things âhich all men think or wherein all Men agree and that is common Right or Inâustice by Nature although Men be not âombined into Societies nor under any Covenants one to an other Arist. Rhet. âib 1. c. 14. Paul tells us that there are some âhings which are ãâã ãâã ãâã ãâã ãâã âust and honest in all Mens esteem Rom. 12.17 The Third is this There being some âhings so differenced in themselves with âespect to the nature of God and our dependance on Him as hath been said and man being created capable of knowing what is so It is impossible that God should allow us to pursue what is contrary to his nature and the Relation we stand in to him or to neglect what is agreeable to it and the dependance we have on him God having made man with faculties necessarily judging so and so He is in truth the Author of those judgments by having created the faculties which necessarily make them Now what-ever judgment God makes a man with must needs be a Law from Goâ given to man nor can he ever depart froâ it without gainsaying and so offendiââ Him that was the Author of it Whatevââ judgment God makes a man with concerââing either himself or other things it ãâã Gods judgment and whatsoever is his judgâment is a law to man nor can he negleââ or oppose it without sin being in his exiâstence made with a necessary subjection tâ God Such and such dictates being the nââtural operations of our minds the Being ãâã essential Constitution of which in right reââsoning we owe to God we cannot but esteeâ them the voice of God within us and conseâquently his law to us saith Sr. Ch. Wolseley oâ Scripture belief p. 32 33. And accorâdingly these dictates of right Reason witâ the Superadded act of conscience are stileâ by the Apostle the Law written in the heartâ ãâã ãâã ãâã ãâã ãâã For when the Gentiles whicâ have not the Law viz. in writing as the Iews had do by Nature natural light or the dictates of right Reason the things contained in the Law those things which the Moral Law of Moses enjoyned these having not a Law a written Law or a Law âade known to them by Revelation are a âaw to themselves have the Law of naââre congenite with them Which shew the âork of the Law that which the Law inâââucts about and obligeth to Written in ââeir Hearts Rom. 2.14 15. ãâã ãâã ãâã ãâã ãâã âational Beings do in the light and through âhe conduct of Reason chuse and pursue ââose very things which the law of God the Divine Law enjoyns saith Hierocles ãâã vers 29. Pythag. Sponte sua sine lege ââdem rectumque colebant as the Poet ââith Hierocles in vers 63. 64 Pyâhag assigns this as the cause why men âo not escape the entanglements of lust ând passion ãâã ãâã ãâã ãâã ãâã because they attend not âo those common notions of Good and Evil which the Creator hath ingrafted in rational Beings for their conduct and Government It is of this Law that Austin speaks lib. 2. confess cap. 4. Lex Scripta in cordibus hominum quam ne ipsa delet iniquitas A Law written in our hearts which sin it self cannot expunge The Fourth and last is this that God for the securing the honour of his own wisdome and sanctity the maâââtaining his rectorship and the preserviââ the dependance of his creature upon hiâ annexed to this natural Law in case of meâ failure a penalty The constituting of the âââness of punishment on supposition of traâââgression doth so necessarily belong ãâã Laws that without it they are but luââcrous things Tacite permittitur quod ãâã ultione prohibetur what is forbidden witââout a Sanction is silently and implicitely aââlowed Tertul. Where there is no penalââ denounced against disobedience Goverââment is but an empty notion The fear ãâã punishment is the great medium of Moââ Government coaction and force wouââ overthrow obedience and leave neitheâ room for Vertue nor Vice in the worlâ The means of swaying us must be accomâmodated to the nature of our Beings noâ are rational Creatures to be otherwise inâfluenced than by fear and hope Thââ Ruler governs at the courtesie of his Subâjects who permits them to rebel with imâpunity Not only the Poets placed ãâã ãâã ãâã ãâã ãâã in the throne with Jupiter for the punishment of disobedience but the Moralist makes Justice to wait on God to avenge him on those that Transgress his Law ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã âlutarch As every law then must have penalty annexed to it so had this of which âe are treating ãâã ãâã ãâã ãâã ãâã Their conscience also bearing âitness and their thoughts in the mean âhile accusing or else excusing one another saith the Apostle Rom. 2.15 of those âho were under no other law than the law of Nature Conscience is properly nothing else but the soul reflectâng on it self and actions and judging of both according to Law Now where there is no Law there âan be no guilt
not that which prevails ââmongst pârsons debauched Mich. Epââ ad Nicomachia For as Andronicus infâââmeth us ãâã ãâã ãâã ãâã ãâã The ãâã of Nature is unchangeable among such ãâã are of a sound and healthful Mind ãâã doth it make any thing to the contrarâ that men of Distempered and depraved âââdârstandings think otherwise for he dotâ not mistake who call's Honey sweet thougâ sick and diseased Persons be not of ãâã judgment The Second is this that there be no Law of Nature constituting what is Good and what is Evil anâtecedently to Pacts and Agreements aâmongst Men then all humane Laws signifie in Effect just nothing For if there be no antecedent obligation binding to obey the just Laws and constitutions of the Commonwealth then may they at any time be broken without Sin and Rebellion will be as lawful as obedience âor needs any one to continue longer âoyal that he hopes to mend his conâââion by turning Rebel Nor doth it âffice to plead Promises Pacts and Coâenants to the contrary For if it be not ãâã it self a duty to keep ones Word and âo perform what a man hath promised âhen are promises but Wâths to be broken at pleasure and serve for nothing âut to impose on the easiness of good-natured men According to this Hypothesis we are discoursing against no Man is bound to be honest if he can once hope to promote his interest by being otherwise and we may be either True or False Just or Unjust as we find it most for our turns All Humane Laws suppose the Law of Nature And seeing Revelation extends not to every place where Humane Laws are in force that Civil Laws do at all oblige must be resolved into Natural Law Obligation of Conscience with respect to the Laws of Men is a conclusion deduced from two Premises whereof the First is the Law of Nature enjoyning Subjection and Obedience to Magistrates in whatsoever they justly command The Second is the Law of Man under the Character of Just from both of which results the obligatâââ of Conscience to such a Law In a ãâã if there be no Natural Law then ãâã ever hath either Wit enough to ãâã Humane Laws or Power and Strength âânough to despise them is innocent ãâã do men deserve punishment for beââwicked only it is their unhappiness ãâã they are weak and cannot protect theââselves in their Villanies The Third ãâã this supposing all things originally ãâã in themselves indifferent as there can no sin in disobeying the justest Laâ of the Common-Wealth so no ãâã can offend by despising and transgrââsing the Laws of God Yea precluding âââtural Law it is not possible for God to ãâã an obligation upon us by any positive Laâ and that upon two accouts First in ãâã after the clearest Revelation and promâââgation of it I am still at liberty to belieââ whether it be a law from God or not Uââless it be in it self good and a duty to belieââ God because of his Veraâity whensoevââ he declares himself it will be still a maââter of courtesy to believe it to be a ãâã from God notwithstanding that it come aââcompained with all the evidences and mââtives of credibility that a Divine declarââtion is capable of being attended with Seâondly because supposing we should be ãâã courteous as to believe God to be the Author of such and such Laws that it is with all his will command that upon our Allegiance to our maker and the greatest âenalty that angry God can inflict or finite creatures undergo that we be found in the practice and pursuit of such and such things I say supposing all this it still remains a matter of liberty and indifferency whether we will obey him or not For if there be not any thing that is Good in it self nor any thing that is in it self bad then it is not an evil to despise the Authority of God nor is any man obliged to obey him further then he himself pleaseth and judgeth for his interest the Authority of God being according to the principles we are dealing with a meer precarious thing The Fourth and last that I shall name is this If all things be in themselves adâaphorous and good and evil be only regulated by customs and civil constitutions Then if men please they may invert the whole moral frame of things and make what the world hath hitherto thought Vertues to be adjudged Vices and Vices to come into the place of Vertues Yea a man may be bound to ãâã his opinion of Truth Honestly Verââ Justice c. both according as he chanââeth his Country and according as the ãâã Laws of the Nation where he lives ãâã alter So that what is Truth to day ãâã be Falshood to morrow and what he âââtertain's as Religion in one place he ãâã detest as Irreligion in an other Nor it more lawfull to worship Christ in Enââland than it is to worship Mahomet in ãâã Levant Nor do the idolatrous heathâ adore a stock or a stone upon weaker reââsons or worse motives than we do the Goâ that made the World For as Tully saiâ well Si populorum jussiâ si Principââ decretis si sententiis judicum jura coââstituerentur jus est latrocinari jus adulteerari si haec suffragis aut scitis multitudinis probarentur If justice be regulated bâ the Sanctions of the People the decrees oâ Princes or the opinions of judges then it is lawfull to rob to commit adultery whenâsoever these things come to be established by the acts and ordinances of the civil power de Legib lib. 1. This inference is so natural and clear that the Authors of the Hypothesis we are examining have granted no less The Scripture of the new Testament is there only Law where the civil power hath made it so saith Hobbs Leviath cap. 24. The Magistrate can only define what is Scripâure and what is not saith the same Author ân the same Book That the Scripture obligeth any man is to be ascribed to the Authorty of the civil power nor are we bound to obey the laws of Christ if they be repugnant to the Laws of the Land idem ibid. All which a man of any Reason as well as Conscience must have an abhorrency for And indeed these things pursued to their true issues will be found so far from befriending any Religion that they are shapen to overthrow all Religion And this for the third prâmise that man was created at first under the Sanction of a Law § 4. The Fourth thing we are to declare is the nature of this Law that man was created under the obligation of and the manner of its Promulgation Learned men do wonderfully differ and some of them strangely prevaricate in stating the Measure of natural Law and in defining what Laws are natural Some would have that only to be a natural Law quod Natura docuit omnia ainimantia which beasts are taught by instinct Iustinian lib. 1. Institut But though the consideration of ãâã
bewailing the condition of the Gentiles for their want of the Gospel we ought rather to lament their case that have it being brought only thereby under a hazard of Damnation which antecedently they were free from Secondly If there be no Law threatning Eternal Death but the Law of Faith then is there no such thing as forgiveness and remission of sin in the world The Reason is plain because all pardon supposeth guilt nor can any properly be discharged from that to which he is not obnoxious Now the Gospel denounceth damnation only against final Impenitency and Unbelief As on the one hand therefore these are neither pardoned nor pardonable so on the other hand if there be no Law threatning eternal death besides the Gospel then is there no other sin that we either need or are capable of having forgiven And by consequence there is no such thing as remission of sin in the World Thirdly If there be no Law threatning eternal Death but the Law of Faith then Christ never dyed to free any from wrath to come For it is non-sence to say that he hath freed us from the Curse of the Gospel yea it is a Repugnancy unless you will introduce another Gospel to relieve against the terms of this nor will that serve the turn unless you likewise find another Mediator to out-merit this If Christ then have at all delivered us from wrath to come it must be that of the Law and if so there must be a Law besides the Gospel that denounceth future wrath vid. Gal. 3.13 Fourthly To say that there is no Law now in Being requiring perfect Obedience and that no man is bound to live wholly free from Sin is in plain English to affirm a contradiction For There being nothing that is sin but what is forbid or what we are under obligation against all sin being a transgression of some Law 1 Joh. 3 4. To say that no man is bound to live free from sin is to tell us that he is not obliged to that that he is obliged to See Mr. Truman his endeavour to rectifie some prevailing opinions c. pag. 4. 14. I know well enough that some of these Consequences are things which the foresaid Author doth plainly detest but they are naturally the issue and birth of his Assertions For I would not fasten an odious inference upon any mans discourse if the cohaesion were not necessary and clear I reckon it an Unmanly as well as an Unchristian thing to wring conclusions out of others premises Nor would I drive the doctrine of any farther than it is apt to go and with the greatest Gentleness may be led § 9. That we are still under the Sanction of the Law of Creation hath been already demonstrated That which come's next to be declared is How that every Law of nature is of an Unchangeable obligation A late Author tell 's us that there are Rules of Moral Good and Evil which are alterable according to the accidents changes and conditions of humane life Eccles. polit p. 83. And accordingly a power is pleaded to belong to the Magistrate over the consciences of men in the essential duties of Morality Eccles. polit 68. And it is affirmed that He hath power to make that a particular of the Divine Law that God hath not made so ibid. p. 80. And from the power of the Magistrate over the consciences of men in Moral vertues which our Author tell 's ãâã are the most weighty essential parts of Religion the like power is challenged as appertaining to him over our consciences in reference to Divine Worship Eccles. polit p. 67 77 78 def continuat p. 356 357 358 371. c. I shall not at present meddle with his Consequence nor indeed can I without a digression Though I think it easy upon the Grounds that he states the Alterableness of Natural Laws to evidence the impertinency and incoherence of it For if either the matters of worship be already stated by God or if God should have precluded the magistrate by a declaration of his will as to medling in this matter and bequeathed that trust into other hands his Consequence falls to the ground But it is the Antecedent that I am to deal with and it is some comfort to me that there are men of equal learning with the foresaid Author who have been of a perswasion widely different from his Grotius a person of some account in his day and who will continue so while Learning is had in reputation judged otherwise in this matter Est autem jus naturale adeo immutabile ut ne a Deo quidem mutari queat De jure Belli Pacis lib. 1. cap. 1. § 10 Natural Right or Law is so unchangeable that it cannot be altered by God himself And that it may appear that he mean's those Rules of Good and Evil which have reference to contracts and positive Laws and in some sence depend upon them He adds a little after fit tamen interdum ut in his actibus de quibus jâs Naturae aliquid cânstituit imagâ quaedam mutationis fallat incautos cum reverà non jus naturae mutetur quod immutabile est sed res de qua jâs naturae constituit quaeque mutationem recipit It comes to pass sometimes that a kind of resemblance and shadow of change in those acts which the Law of nature hath determined and unalterably fixed imposeth upon unwary men While indeed the Law it self is not at all altered as being immutable but the things which the Law regulates and about which it determines undergo an alteration ibid. It was of this Law that Philo gives us this character Lex corrumpi nescia quippe ab immortali naturâ insculpta in immortali intellectu A Law neither subject to decay nor abrogation being engraven by the Immortal God into an immortal soul. ãâã ãâã ãâã ãâã ãâã in men or not distracted there remains an immoveable unalterable Law which we call the Law of Nature Andron ãâã ãâã ãâã ãâã ãâã Nothing determined by Nature can be any wayes altered Arist. lib. 2. Eth. Hence he stiles the Laws of Nature ãâã ãâã ãâã ãâã ãâã immoveable and immutable For the further demonstration of this we desire it may be observed that Law is nothing else but the will of the Rector constituting our duty ãâã ãâã ãâã ãâã ãâã Hierocl made known to us by sufficient promulgation Now in order to the obtaining a signification of the Rector's will enacting what he exacts of us 1 a Rational faculty and a free use of it is necessary that being the only instrument by which we discern what the will of the Soveraign is Hence meer ideots children and men totally deprived of the use and benefit of Reason are under the actual Sanction of no law Not that there is any cessation abrogation or alteration of Law thereon but because through the incapacity of the subject it was never the Rector's will in those circumstances to oblige
Law of Faith is that which bespeaks our next enquiry The present existence of neither of them can be called into question for without the overthrowing the Nature of God the Nature of Man and the Decalogue of Moses we cannot suspect the Being and Obligation of the first Nor can the existence of the second fall under debate without disclaiming the Gospel not only in all the conditions of it but our hopes by it A consistency betwixt them must also be granted it being unbecoming and repugnant to the Wisdom of God to keep in establishment two several Laws whereof the one is wholly subversive of the other nor can Subjects in justice and equity be at one and the same time obliged to Laws which neither in their demands nor designs are consistent one with another The Apostle hath long agoe determined this Do we then make voyd the Law through Faith God forbid yea we establish the Law Rom. 3.31 ãâã ãâã ãâã ãâã ãâã make voyd ãâã ãâã ãâã ãâã ãâã signifies inutilem inanem ignavam omnibus viribus destitutam reddere to render idle fruitless destitute of all binding power to evacuate the obligation of a thing ãâã ãâã ãâã ãâã ãâã That through death he might destroy him that had the power of death Heb. 2.15 ãâã ãâã ãâã ãâã ãâã we establish legem statuimus vulg stabilimus i. e. firmam efficacem reddimus Bez. We fix and settle it in its Sanction and force Think not that I am come to destroy the Law saith Christ I am not come to destroy but to fulfil Mat. 5.17 ãâã ãâã ãâã ãâã ãâã whereas ãâã ãâã ãâã ãâã ãâã signifies to dissolve the obligation of the Law to abolish and abrogate it ãâã ãâã ãâã ãâã ãâã to overthrow the Democratie or popular Government Homer ãâã ãâã ãâã ãâã ãâã leges tollere to evacuate or cancel Laws often in Greek Authors So ãâã ãâã ãâã ãâã ãâã being put in opposition to ãâã ãâã ãâã ãâã ãâã signifies to maintain the obligation of the Law consistent then they are Yet coordinate they can not be their terms being not only different but opposite It is true each of them in their own kind sense and way requires perfect obedience For no Law can remit what it self exacts but then it is only perfect obedience to its own demands And with respect to its own terms the Gospel is as strict as the Law As the one denounceth Eternal death to all those who transgress its terms so doth the other to all those who violate its He that âailes in Repentance from dead works Faith towards Jesus Christ and sincere obedience to the Moral Law is left as remediless by the Covenant of grace as he that fails in obedience to the Law of Creation is brought and left under the curse by the Covenant of Works Only the terms of the one are not so severe and strict as the terms of the other The Remedying Law being purposely introduced for the pardoning our trespasses against the Original Law The Law threatens death absolutely repent or not repent The Gospel threatens that the legal curse shall be executed except we repent And herein they are not only so distinct and different but distant and opposite in their demands the one to the other that whoever pleads on a personal fulfilling the terms of the one is not at all capable of pleading on the terms of the other The Subject of justification by the Original Law must be one perfectly innocent The man that doth these things shall live by them Rom 10.5 Whereas the Subject of justification by the Remedying Law must be supposed a sinner and a criminal They that be whole need not a Physician but they that are sick I am not come to call the Righteous but sinners to repentance Mat. 9.12.13 The Original Law both as it was first Subjective in our natures and as it is now Objective in the Decalogue to our natures requires perfect obedience Thou shalt love the Lord thy God with all thine Heart and with all thy Soul and with all thy Strength Deut. 6.5 Moses describeth the Righteousness which is of the Law that the man which doth those things shall live by them Rom. 10.5 And accordingly in case of the least faileur it denounceth eternal death Cursed is every one that continueth not in all things which are written in the book of the Law to do them Gal. 3.10 Nor can sincere obedience give any title to life by the Law of Creation all the Right that it states us in to happiness is by the Law of Faith The obedience which gives a claim to life by the Original Law must be perfect and perpetual as well as sincere Seeing then none of the sons of Adam even in their best state doth good and sinneth not Eccl. 7.20 1 Kings 8.46 But in many things we offend all Jam. 3.2 And if we should say that we have no sin we deceive our selves and the truth is not in us 1 John 1.8 It Naturally follow 's that by the Deeds of the Law there shall no flesh be justified in God's sight Rom. 3.20 But that as many as are under the works of the Law are under the curse Gal. 3.10 The Papists do here grosly erre by affirming that Mankind is still able perfectly to keep the Original Law But in order to this they are necessitated to hold that some sins are in their own Nature venial and that they are not contra sed praeter legem against but besides the Law Bellarmin lib. 4. de justif cap. 14. The whole of which as it is false so it is absurd and non-sensical For if they be against no Law they are not at all sins but acts in themselves indifferent and Lawful And if they be violations of any Law of God i. e. if they be at all sins they demerit eternal death That being the penalty annexed by God to the breach of every command Rom. 6.23 Gal. 3.10 Deut 27.26 Rom. 2.9 Besides did we remain able to fulfil observe the Law of Creation perfectly there could be no place nor room for the Law of Grace For as the Apostle saith if there had been a Law given which could have given life verily Righteousness should have been by the Law Gal. 3.21 It being then impossible that they should be Coordinate it remains that the one lye in a subordination to the other And seeing that the Gospel in all its super-structions supposeth the Original Law still in Being though not Universally to the same ends that it first served and for as much as the Law of Faith is provided and introduced of God to minister relief against the Law of Nature it likewise appears that the Original Law is now brought into a subserviency and subordination to the Remedial-Law How and wherein this is shall be farther laid open First then Our Lord Jesus hath in the Gospel adapted the Decalogue which is a compleat transcript of the Natural Law to be the alone measure of
From this even abstracting from any thing else there results a loathsomness in our persons to God and that doth naturally and by necessity infer a detestation in God of what ever proceeds from us Hence Austin expresly affirms privationem malam esse per eam immundum fiâri Spiritum The very privation of Rectitude to be an Evil and that thereupon the Soul becomes actually defiled and unclean lib. 1. de civitat Dei cap. 10. And again Naturae in tantum vitiosae sunt in quantum ab ejus a quo factae sunt arte discedunt That so far as our Natures recede from what they were at first so far they become tainted and impure idem de lib. Arbitr lib. 13. cap. 15. Yea Bellarmin sayes that carentia doni Originalis macula mentem Deo invisam reddens appellari potest The loss of Original Rectitude is a stain rendering our Souls loathsome to God de Amiss Grat. Stat. peccat lib. 5. cap. 17. This serves to perstringe a late Author who tells us that a decayed and ill-addicted Nature is not a Crime but an Infelicity That being an act of Gods Will it can be no fault of ours and that to impute to our selves as a Crime what was intended meerly as a punishment is new at least crudâ Divinity Def. Contin p. 198. That it is not New were easie to shew by innumerable Testimonies out of the Ancients The Fathers generally being at an agreement herein And for the Crudeness of the Divinity of it it is as defensible as the imputation of Adams particular offence which our Author contends for and which is more therein with Pighius Salmeron Catharinus and some Arminians States the whole of Original sin which even the Jesuite Bellarmine stiles a heresie But for the thing it self viz. that the want of the Divine Image is not only an infelicity but a Crime I shall ãâã ãâã ãâã ãâã ãâã produce a few arguments in proof of it 1. The Scripture which useth not to Baptise things with undue names expresly stiâes it so see Psal. 51.5 Rom. 7.17 Heb. 12.1 2. That which renders us unclean and by consequence loathsome and abominable to God is in the strictest propriety of speaking a sin seeing God hates nothing simply but sin nor any thing but upon that account Meer disasters render us the Objects of Gods pitty and compassion not of his Wrath Hatred Now that we are impure hateful in the sight of God upon the account of the want of an inherent Rectitude hath been already declared 3. That which is opposite to Righteousness can be nothing less than sin these two only being immediate contraries for punishment formally as such is not in the same praedicament with Righteousness and so cannot in propriety be its oppositum 4. The want of that which the Law requires and which is naturally due and suitable to our Faculties must necessarily be sin for as much as only sin is a transgression of the Law Now that the Law requireth Habitual Holiness or Rectitude of Nature doth necessarily follow upon the consideration that the Sanction of it doth not only reach the outward and external Action but the Heart and Principle 5. Every Innocent Holy and Undefiled Nature is at the least a subject suitable and disposed for Communion with God here and Fruition of Him hereafter but that Naturally we are not so is written as with a Sun-beam Rom. 8.8 Heb. 11.6 Joh. 3.6 6. That which dissolveth the subordination of the Rational Creature to God and the Regular Harmony of the Soul in its actings is surely sin it lying in plain opposition to what we are especially obliged to Now the imputation of Adams meer single transgression precluding the corruption of our Nature could have no influence upon this no more than the Rebellious act of a Father in the forfeiture of whose Estate the Son is involved can have upon the Son to the alienating him from his loyalty But that the due subordination of Man to God and the Harmony of the Soul in its actings is dissolved every mans experience will inform him and if he please he may learn it from the Philosophers who generally tell us that it is ãâã ãâã ãâã ãâã ãâã Natural to men to sin Many more arguments to this purpose lye in view which to avoid prolixity I at present wave And as to our Authors Objection That what is a Punishment cannot be a Crime 1. What if a clear solution could not be given to it Shall we therefore renounce a truth so strongly confirmed Nunquam ideo negandum quod apertum est quiâ comprehendi non potest quod occultum est saith Austin lib. de persev Sanct. cap. 14. Turatiocinare ego credam idem I know not one Truth in Natural Philosophy but I could muster some one or other objection against that I think would puzzle our Author clearly to answer Doth it become us to be more immodest in our Divinity than in Human Sciences 2. What if I should say that it is only a Crime and not at all a Punishment I have no less person than Placeus not to name others preceding me in it Adam sinning did thereby shake off his dependance on God prefer a subordinate Good to him and thereby divest himself of that rectitude of Nature he was vested with upon a mutation as to his chief End there was a change in all his Moral Principles And thus becoming corrupt himself it was impossible that any but such as are corrupt should be begotten by him That which is of Flesh is Flesh nor can any bring a clean thing out of an unclean Nor supposing Adam to have sinned could it fall out otherwise without the substitution of a New Protoplast and subversion of the designed and declared order for the propagation of Man-kind But 3. What hinders but that one and the same thing materially considered may under different formal respects be both a Sin and a Punishment Was not Achitophels and Judas's hanging themselves both the one and the other Doth not God frequently threaten upon the commission of some sins to relinquish men in way of judgment to more see 2 Thes. 2.10 11. Rom. 1.21 24 26 28. Not only Philosophers will have sin to be also a punishment but the very Poet could say Invidiâ Siculi non invenere Tyranni Majus tormentum What absurdity to say that Adam divesting himself of the Divine Image God thereupon suspends the immediate Universal perfect restoring of it either to him or his Posterity and that as the denying to restore it is an act of Righteousness and Justice in God so the want of it is nevertheless a sin in us Is there any thing more easie to be proved than that according to the tenor of the Old Covenant it was impossible that it should be restored yet that by the tenor of that very Covenant the want of it is chargeable as a crime upon us It is only in the vertue of the
nothing unjust Leviath p. 72. Nihil absolutè bonum est aut malum neque est regula ulla communis boni aut mali à naturâ objectorum petenda verum à personâ ubi Respublica non est vel in republicâ a Magistratu There is nothing good or evil in it self nor any common law constituting what is naturally just and unjust but all thingâ are to be measured by what every man judgeth fit where there is no civil Government and by the laws of Society where there ãâã one Leviath cap. 6. p. 64. Ante impenâ justum injustum non extitere ut quorââ Natura ad mandatum est relativa actâoqâ omnis suâ naturâ est adiaphora Before me entred into a state of civil Government theââ was not any thing just or unjust forasmuââ as just unjust are the relatives of humaâ Laws every action being in it self indiffâârent de cive cap. 12. Thence he define's sin to be quod quis fecerit omiserââ dixerit vel voluerit contra rationem civitâtis i. e. contra leges civiles what-ever ãâã man saith or doth against the laws of thâ Society of which he is a member lib. â homine cap. 14. Sect. 17. Rationis dictâ mina ex usu hominum leges vocantur impropriè vero cum solum Theoremata conclusiones sunt de eo quod ad propriam conservationem tutelam aliquid confert c. The dictates of Reason concerning vice and vertue men use to call by the name of Law 's but improperly For they are but conclusions or deductions concerning what conduceth tâ the conservation and defence of themselves Whereas law properly is the word of some man who by right hath command over others Leviath cap. 15. Now this hypothesis as false absurd and thwart to all the first principles of Reason as it is being become the darling of too many in those unhappy âimes and those contrary-minded laughed at as easy and credulous persons We âhall first unfold and state the principles upon which our conclusion bears which will be so many demonstrations of it a priori and then we will subjoyn some further colâateral proofs of it as so many evidences a posteriori by which we hope not only to vindicate our selves from the imputation of easiness of belief and credulity that we are charged with but withal to declare that we are of another humour than those men we have to do with who embrace any notion how precarious soever if it do but serve a design The Principles then upon which as so many Pillars we build our assertion of a natural Law may be reduced to four The first is this There are some things in themselves dissonant and incongruous to the Divine Nature and that dependence we have on God The perfections of God are not arbitrary adjuncts to be put off and on at pleasure what-ever he is in himself He is by the necessity of his Nature and by consequence he cannot approve or disapprove otherwise than as may be consonanâ and agreeable to the Attributes of Wisdome and Sanctity which are fundamental Laws of his Being The Holiness oâ God is that essential perfection of his Being whereby he cannot but act suitably to the Dignity of his own Rational Nature To imagine one thing as congrâous to him as an other is at once to Blasâpheme him and to establish contradictions the Philosopher well stiles him ãâã ãâã ãâã ãâã ãâã an eternal Law inclining on every hand to what is just and equal Arist. dâ mundo cap. 16. There are many thingâ the goodness and badness of which depend not so much on Gods Will as his Nature There is that congruity in some things to the Being of God and that incongruity in others that he cannot allow the one and disallow the other without ceasing to be what he is That some things are loathsome to him is not from the determinations of his Will but from the Sanctity of his Essence Thou art of purer Eyes than to behold iniquity and canst not look on evil saith the Prophet Heb. 1.13 Indeed nothing properly good is so ãâã positive Sanction and Precept but ãâã the result of Gods own being and the ââbitude we stand in to him from which ãâã can no more swerve than destroy himââlf or render rational Creatures unreaâânable And if at any time we acknowââdg the Divine Will the measure of âhat is Good and Evil we do not unâerstand it with respect to its Soveraignââ and Arbitrariness but with respect to ãâã Sanctity and Holiness what ever he âills is Good not because his Will is ârbitrary and Unlimited but because ãâã can will nothing unbecoming his Puriây The Manichees themselves underââood Sin to be so thwart to the Nature âf a God that is Good that they fram'd ãâã supreme Evil to salve the introâuction of it And to suppose all things âo be alike equal to the Divine Being is âo blaspheme and prevaricate in a degree âeyond what they did The second is this God creating Man a rational Creature endowed him with Faculties and Powers capable of knowing what was congruous to the Nature of God and his dependance on him and what was not We do not say that we are brought forth with actual congenite notions of Good and Evil with labels of Vertues and Vices appendâ to our minds This were to establish ãâã Platonick preexistence and that all knoââledge is by Reminiscency But our mâââning is that we are furnished with ãâã Faculties which if we exert and exercâ in comparing such acts and their objecâ it is impossible but that we should perceiââ some Acts to be congruous and others ãâã be incongruous Namely that it is ãâã that we should love God and uneqâââ that we should hate him Now that ãâã minds can compare Acts and their oââjects together and discern whether thââ are equal or unequal is evident from ãâã daily operations of our faculties ãâã doth this depend totally upon the ãâã but upon the essential rectitude of theâ which no man can call into questioâ without razing the foundations of Mââthematicks as well as of Ethicks and maâ as well say that the Determinations whicâ men make upon the plainest Demonstrââtions of Geometry depend not upon thâ certainty of the rational faculty as ãâã say that their determinations about Goââ and Evil do not do so For the one ãâã as connate to the judgment of Reason aâ the other do There is that proportion âetwixt some acts and their objects and âhat disproportion betwixt others That âhen ever we are led to particular conââderations of them and to pronounce ãâã sentiments concerning them we canâot without a manifest repugnance to our âatural Powers judg otherwise of them ãâã have other conceptions about them âut that the one sort of Acts whether ãâã Mind or Tongue or Hand are unâqual and the other equal These are âhat the Philosophers called ãâã ãâã ãâã ãâã ãâã ââmmon Notions ãâã ãâã ãâã ãâã ãâã anticipations
any other way than by the efficiency of the divine Spirit upon ours Def. Contin p. 334. I Answer 1. 'T is not unusual with some men both virtually and formally to contradict themselves And the Author whom we are replying upon seems to be endowed with a particular faculty that way as might be justified in many instances 2 'T is known that both the Pelagians and Socinians profess themselves the Friends and Patrons of Grace and yet those who are acquainted with the mistery of their Principles know that saving the Revelation of God in the Scripture they meant no more by Grace but Nature and the Humane Faculties Fronte placent quae fine latent We readily grant that the Arguments proposed in the Scripture may in a certain sense be stiled Grace but what affinity hath this to the inward ingraft principle that we are inquiring after It were too plain a defiance of the Gospel to renounce all inward Grace in express Terms and yet as some who seem to extoll grace exceedingly explain it no less is intended See this proved by Mr. Trueman in his Discourse of Natural and Moral Impotency a pag. 60. ad pag. 69. and in his other discourse concerning the Rectifying of some prevailing Opinions a pag. 244. ad pag. 259. § 4. Having declared the Apprehensions of the Philosophers and Others concerning the Principle of Moral Vertue namely that both Habits and Acts proceed from the strength and improvement of our Natural Abilities Before we come to inquire how far Natural Abilities seconded with the assistance not only of Philosophy but of Revelation may carry men in Practical Obedience There are several things of great import both for the vindicating the Divine Goodness and Justice and the convincing us of our Guilt notwithstanding any Impotency which we labour naturally under which I design a little to unfold as well as to propose First then Notwithstanding any Congenite Original impotency that men labour under They might do more in the discharge and performance of the Duties of practical obedience were it not for contracted Evil Habits and customs Custom in any thing is commonly stiled another Nature and not much amiss the power and efficacy of it being so great ãâã ãâã ãâã ãâã ãâã Custome is an ascititious Nature say both Aristot. and Galen Tanta est corruptela malae consuetudinis ut ab ea tanquam igniculi extinguantur a Naturâ dati exorianturque contraria vitia so great is the infection of evil custom that the seeds of vertue communicated to us by Nature are choaked by it and vices contrary thereunto begotten Cicer. A Habit in any thing is as Galen calls it ãâã ãâã ãâã ãâã ãâã a lasting and hardly dissolvable disposition ãâã ãâã ãâã ãâã ãâã Long use and exercise becomes at last Nature Evenus in Aristot. Consuetude in sin doth so corroborate men in it that a vicious person cannot do well ãâã ãâã ãâã ãâã ãâã even if he would which I suppose is no more but that he cannot obtain of himself to do it Arist. ad Nicomach lib. 3. Through an inveterate inclination of Will men become so addicted to Evil and so averse and disaffected to Good that no Arguments to the contrary weigh with them They grow so alienated by impure Habits that all Vertue becomes distastful and wickedness grows a pleasure Much of our Impotency to good is derived upon us by a familiarity with sin Can the Ethiopian change his skin or the Leopard his spots then may ye also do good that are accustomed to do Evil Jer. 13.23 Secondly They that have the Gospel are thereby brought into a considerable capacity of doing more than they that want it can Nor do I mean this only extensively that they are instructed about those duties whereof these are wholly Ignorant For in that case God will proceed with men according to the measure of light that every one hath and as Austin says of those with whom the knowledg of Christ and the Gospel never arrived veniam habebunt propter infidelitatem damnabuntur verâ propter peccata contra naturam and a greater than Austin tells us That as many as sinned without Law shall also perish without Law c. as many as have sinned in the Law shall be judged by the Law Rom. 2.12 But I understand it with relation to those very Duties which the Heathen had some light concerning and various helps for the performance of For with respect to these We unto whom the Light of the glorious Gospel is come have advantages infinitely beyond them who never enjoy'd that vouchsafement The Declaration of our Duty is more clear as well as full The Religion of Nature and precepts of Moral goodness are unfolded with more perspicuity and plenitude in the Scriptures than in any or all the writings of the Philosophers Moral Vertues were never so established by the Light of Reason as they are by the Laws of the Gospel Here is no crooked line no impure mixture nor Vice obtruded for vertue In a word 't is only the Bible that gives us a compleat systeme of the Laws of Nature and therefore we who live under the dispensation of the Gospel have an advantage even of Moral Obedience ministred unto us that the Pagan world never had Our Obedience is also endeared to us by nobler promises than the Pagan Philosophers were ever made acquainted with and thâse promises are attended with all the motives of credibility 'T is likewise enforc'd under severer penalties than either Virgil or Homer in their Romantick description of Tartarus ever dream'd of Nor is there in all the Ethicks of the Grecians and Romans such an inducement and incentive to practical Obedience as the incarnation of the Son of God is nor such a matchless pattern of Universal Vertue as the life of the ever blessed Jesus sets before us So that upon the whole we who have the light of the Scripture are more inexcusable in our faileurs and criminal in our miscarriages than those who lived under the conduct of meer Reason were capable of being Thirdly How great soever the inability derived to and entayl'd upon us by the Fall be yet no man ever did what he might have done We complain of weakness but who acts the power he is imbued with We palliate our disobedience by pretences of Impotency but where is the man that ever exerted to the utmost the strength he had We put fallacies upon our Souls by seeming to bewayle our want of strength when in the mean time we neglect to exercise the Ability we are endowed with Though we cannot acceptably perform obedience save from a renewed principle yet may we not be found in the discharge of the Material part of Duties Though we cannot act holily as Saints yet we may act Rationally as Men. Though we be meerly passive in the reception of the first Grace yet may we not be found in an exercise of means prescribed by God in order to it We may read the
Ruwaert Van Putten his Brother with others of that Faction Translated out of Dutch Brevia Parliamentaria Rediviva in Thirteen Sections by W. Prin. A Plea for Indulgence by W. Prin. Index Biblicus or an Eââct Concordance to the Holy Bible according to the last Translation by John Jackson Minister of the Gospel at Moulsea in Surrey The Christian Mans Calling or a Treatise of making Religion ones Business wherein the Christian is directed to perform in all Religious duties Natural Actions particular Vocations Family directions and in his own Recreations in all Relations in all Conditions in his dealings with all men in the choice of his Company both of evil and good in solitude on a week-day from morning to night in visiting the sick and on a dying-bed by Gâo Swinnock Mr. Caryl's Exposition on the Book of Job Gospel-Remission or a Treatise shewing that true Blessedness consists in the pardon of sin By Jeremiah Burroughs An Exposition of the Song of Solomon By James Durham late Minister in Glasgow The Real Christiaen or a Treatise of Effectual Calling wherein the work of God in drawing the Soul to Christ being opened according to the Holy Scriptures some things required by our late Divines as necessary to a right Preparation for Chrâst and a true closing with Christ which have caused and do still cause much trouble to some serious Christians and are with due respects to those worthy men brought to the ballance of the Sanctuary there weighed and accordingly judged to which is added a few words concerning Socinianism By Giles Firmin sometimes Minister at Shalford in Essex Mount Pisgah or a Prospect of Heaven being an Exposition on the fourth Chapter of the first Epistle of St. Paul to the Thessalonians By Tho. Case sometimes Student in Christ-Church Oxon and Minister of the Gospel The Vertue and Value of Baptism By Za. Crofton The Quakers Spiritual Court proclaimed being an exact Narrative of a New high Court of Justice also sundry Errors and Corruptions amongst the Quakers which were never till now made known to the woâld By Nath. Smith who was conversant among them fourteen Years A Discourse of Prodigious abstinence occasion'd by the twelve Months fasting of Martha Tayler the faim'd Darby-shire Damsel proving that without any Miracle the texture of Humane bodies may be so altered that Life may be long continued without the supplies of Meat and Drink By John Reynolds A Grave for Controversies between the Romanist and the Protestant lately presented to the French King Large Octavo The Life and Death of that Excellent Minister of Christ Mr. Joseph Allin Also his Christian Letters full of spiritual instructions Published by several Ministers Death Unsting'd A Sermon preached at the Funeral of Tho. Mowsley an Apothecary who died July 1669 with a brief Narrative of his Life and Death also the manner of Gods dealing with him before and after his Conversion drawn up by his own hand and published by James Janeway Minister of the Gospel Memorials of Gods Judgments Spiritual and Temporal or Sermons to call to Remembrance By Nich. Lockier Minister of the Gospel A Plat for Marriners or the Seamans Preacher delivered in several Sermons upon Jonah's Voyage By R. Ryther Preacher of Gods Word at Wappin The Gentlewomans Companion or a Guide to the Female Sex containing Directions of Behaviour in all Places Companies Relations and Conditions from their Childhood down to Old age With Letters and Discourses upon all occasions Whereunto is added a Guide for Cook-maids Dairy-maids Chamber-maids and all others that go to Service The whole being an exact Rule for the Female Sex in general The present State of Russia in a Letter to a Friend at London Written by an Eminent Person residing at the Great Tzars Court at Mosce for the space of Nine years Illustrated with mâny Copper-plates Lazarus Redivivus or a discovery of the Trials and Triumphs that accompany the work of God in and about his people with an Essay tending to clear up those Mistakes men have about it laid open in several Sermons By Nicho. Blaky Minister of the Gospel Heaven on Earth or the best Friend in the worst times to which is added a Sermon preached at the Funeral of Tho. Mowsley Apothecary By Ja. Janeway The fulfilling of the Scriptures or an Essay shewing the exact Accomplishment of the word of God in his Works of Providence performed and to be performed for confirming the Believers and convincing the Atheists of these present times Containing in the end a few Rare Histories of the Works and Servants of God in the Church of Scotland The Morning Seeker shewing the benefit of being good betimes with Directions to make sure work about early Religion By John Rither A Discourse concerning Evangelical Love Church-peace and Unity with the Occasions and Reasons of present Differences and Divisions about things Sacred and Religious By John Owen D. D. Small Octavo and Twelves The Life and Death of Mr. Thom. Wilson Minister of Maidstone in the County of Kent Drawn up by Mr. George Swinnock Hieragonisticon or Corahs Doom being an Answer to two Letters of Inquiry into the Grounds and Occasions of the Contempt of the Clergy and Religion The Comparison of Plato and Aristottle with the Opinions of the Fathers on their Doctrine and some Christian Reflections together with Judgment on Alexander and Caesar as also on Seneca Plutarch and Petronius out of the French Observations on the Poems of Homer and Virgil a Discourse representing the Excellency of those Works and the Perfection in general of all Heroick Actions out of the French Published this Term A somber Inquiry into the Nature Measure c. of Morality and it's distinction from Gospel Holiness in Answer to Eclesiastical Policy Continuation and Reproof to the Rehersal Transpros'd By R. F. Fellowship with God or 28 Sermons on the first Epistle of John chap. first and second By Hugh Binning late Minister in Scotland The mystery of Faith open'd or some Sermons concerning Faith By Andrew Gray late Minister of Glasgow A Token for Children being an exact account of the conversation holy and exemplary lives and joyful deaths of several young Children By James Janeway The Mercury-Gallant Containing many true and pleasant Relations of what passed at Paris from the first of January 72. till the Kings Deparure thence An Explanation of the Assemblies shorter Catechism wherein all the Answers are taken abroad in under Questions and Answers the Truths explained and proved by Reason and Scripture several Cases of Conscience resolved some chief Controversies in Religion stated c. By Tho. Vincent The Experiences of God's gracious declining with Mrs. Elizabeth White as they were written with her own hand and found in her Closet after her decease A serious Caution against Impenitency under Gods Correcting-Providences By James Sharp Justification only upon a Satisfaction By Robert Ferguson The Christians great Interest or the tryal of a saving interest in Christ with the way how to attain it By