The Goodness of God would not suffer our Justification to be sooner for he would not keep us out of Possession of what is our Right if as a just Judge he Justified us as a Merciful Governour he would Treat us as such and let us have the Common Priviledge of Free Subjects which is his Spirit Not the later for his Justice could not give to a condemned Criminal without the Imputation of Mediatorial Satisfaction the greatest of the Favours and best of the Blessings of his Kingdom but whatever Arguments proved the former Proposition proves this As for the Antinomian Notion of Justification from Eternity it seems more absurd than the Eternity of the World There is a Threefold Use this Doctrine affords of Tryal to the Doubtfull of Support to the Dejected and of Conviction to the Carnal secure Person As to the First Whatever doth prove the Sincerity of a mans Faith the Reality of his Regeneration may be to him a sure Index and Token of his Pardon since Regeneration it self is the Justificatory Sentence As to the Second Whether the dejection or despair of Mind arise from the greatness of Sin the Violence of Temptations the strength of Lust the multitude of Backslidings or long continuance in that comfortless State or from such speculative Doctrines as the Fewness of the Chosen and fixedness of the Number of them for whom Christ died yet this one thing may support the Soul and fill it with the Joy of a pardon'd Criminal that if there be the least dram of Grace though small as a Mustard-seed Mat. 17.20 thy State is secur'd whatever come of others or however uneasie our present Condition be For the Third It is a vain thing for that man to live in Hopes and trust in Gods Mercy and Christs Satisfaction without any inward Change in the Temper of his Mind for the Sentence of Justification is never pass'd upon him untill he be Regenerate Thus the Apostle argues Rom. 6. obviating that Objection If Grace be glorified in the Pardon of Sin let us continue in sin that Grace may abound He answers How shall we that are dead to sin live any longer therein He that is dead is justified from sin These two are inseparable a Justification from the Guilt of sin and a Mortication from the Power and Pollution of sin I come now to the other Term of the Proposition Works which I shall first Explain by several distinguishing Characters and then secondly come to the Proposition and shew in what sense the one is deny'd Of the other how far Works are excluded from Justification For the first 1. They are Good Works neither Jews nor Gentiles ever pretended that God would justifie us for bad Works that the same should be matter of Condemnation and Justification that what needs a Pardon should deserve a pardon 2. Not meerly Good in Mens Opinions the Pharisees thought their Works better than they were Luke 16.15 they did highly esteem what God did abominate and justified themselves for it for Paul might then and should have brought Arguments to prove they would be Condemn'd for their Works And 2ly would have Corrected their Error as Christ did Mat. 5. by shewing their Works were not good they came not up to the Extent and Spirituality of the Law 3. The Apostle argues against the Works of the Law Rom. 3.20 and the Law it self v. 27. and 4.13 not against a misinterpretation of the Law Christ calls that Mat. 5. said of old and said of them the Opinion and Tradition of Rabbins not the Law and Works of the Law It 's a sandy Foundation which some lay for their Comments Systems and Sermons that only the works here meant are Mosaical in the Pharisaical sense of them without one word of proof for it for then the fault or defect would be in the Law not in the Works by the Law for this Law say some of them had only Temporal Rewards and Punishments 3. All Humane Actions works in general not as Grotius only External Works Aristotle and his Followers distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Works and Actions But Divinity that has only the Morality of Actions for its formal Object cannot exclude Internal where all Morality lyes The External works of the Apostles are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Acts as their famous and Sacred History is entituled and 1 Thes 1.3 Faith and Love are styl'd Works Besides we find Obedience Righteousness and Works of the same import through the Scripture and especially in this Epistle Rom. 6.16 of Obedience unto Righteousness and without Works and without a Man 's own Righteousness are of the same import 4. Good Works are the Fruits of the Spirit Ephâ—s 5.9 The fruit of the Spirit is in all goodness rigbteousness and truth Galat. 5.22 5. Good Works are wrought by a Righteous Man Mat. 7.18 A good Tree cannot bring forth evil Fruit neither c. Ephes 2.10 The Apostle proves that we are saved not of Works because Good Works follow our being God's Workmanship 6. Good Works must be according to Divine Command for that is the Rule and Standard between Good and Bad as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 3.4 is the formal Nature of Sin so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the formal Nature of Good Works Deut. 4.2 Good Works are call'd Righteousness because according to the Law that is the measure of the Creators right to his Creatures and of the fellow Creatures to one another Hence we are always sent to the Law and to the Testimonies if not according to these there is neither Truth nor Goodness in them Johannes Agricola the Ring-leader of Antinomians is usually condemn'd amongst Divines and it s said was Converted by Luther from this Error That Repentance was taught by the Gospel and not by the Law for the Law is the Rule of all Obedience the Gospel is a Doctrine of Joy Luke 2.10 A word of Grace Acts 20.29 because it brings the tydings of pardon to guilty Persons The Law teaches Man's Righteousness but the Gospel teaches God's Righteousness Rom. 1.17.3.21 And hence our State being mixed of Law and Gospel no Works are truly good and acceptable to God by the Law alone Not from a defect in the Law but a defect in us that cannot fulfill it Hence 7. No work is good without Faith Heb. 11.6 Rom. 14. last There is some deformity in every action by reason of some defect or want of its Conformity to the Law And 8 Its action needs a Pardon as well as every Person and therefore are only acceptable in the Name of Christ Coloss 3.17 Whatsoever ye do in word or deed do all in the Name of the Lord Jesus The doing in Faith and the doing in his Name are all One so 't is a Justifying Faith that 's needed to justifie every action and this Composition makes the Actions truly good and as acceptable to God as those that were no ways deficient
than the others for v. 3. Abraham had Believ'd for Ten Years and yet his Works not Imputed to him and so Paul Gal. 2.16 1 Cor. 4.4 2. If Works after Faith be most Meritorious then there is most Matter of Boasting from them but Abraham had none to boast of therefore none that could Merit 3. The Works of Believers 1. Are Due 2. Not our own 3. Imperfect therefore cannot Merit But tho' there are different Opinions about what Works are excluded there is an Agreement about what Works are included Faith as a Work as the Matrimonial Consent pregnant of all the Duties of Marriage Repentance is included Sincere Obedience is included which I shall endeavour to refute on the fourth Verse The Second thing proposed was In what Sense they are Excluded I shall Treat this 1. Positively 2. Comparatively 3. Give Account of the different Notions and Respects under which others think they may be Included For the First the Text excludes them indefinitely in all respects that may be brought under the Particles with of or by for not by Works without works are the Apostle's Terms For tho' Works are the Effects Evidences Concomitants Properties of our Justification yet Justification is not by them for by denotes some Causal Influence either by Efficacy or Dignity and Works have no such Influence on our Justification 2. Comparatively they are more excluded from our Justification here on Earth before God than at the great Day of Judgment Works have a less Influence on our being Called and Entered a Member of the Church Militant here below than on our Entering the Triumphant State in Heaven for the former is meerly a Matter of Right and our Works have neither Being nor Dignity for that End but the latter is Matter of Possession and many things are requisite to Possession that are not to Purchase Our Justification at the Great Day requires Proof of our being Justified here and many things are Necessary to the Proof of Justification that are not Necessary to the first being of it Yet I much doubt any formal Process the bare appearance of the Persons in Sanctity and Glory is evidence enough 1. In Order to our going to Heaven besides the Necessity of Precept Gratitude For Right good Works are real Means of Order Preparation of our selves and helping of others thither 2. Good Works have a real Efficacy in them as all Actions have to beget and strengthen a Habit. 3. Good Works have a real Congruity in them to make us meet and fit for that Holy Fellowship and Communion above 4. Good Works are the Necessary Effects of Justification and Sanctification the Spirit of God cannot dwell in a Soul without transforming it more and more into a Likeness to Christ 5. Good Works have a real Utility in 'em for heightning our Reward in Heaven Not that they can from their own dignity Merit Degrees of Happiness more than the Being of Happiness but from the beautiful and harmonious Order of Divine Providence in advancing us from one step to another and not Conferring Degrees per saltum there is no End of the Encrease of Christ's Kingdom as to its Blessings but its Encrease is by way of a Life in a perpetual and gradual Growth 6. Heaven is truly a Reward to our Holiness here by Virtue of Divine Order and Connexion from Divine Condescendency as Basil says Manet requies sempiterna non tanquam debitum operibus redditum sed secundum munificentissimi Dei gratiam Hysichius The Kingdom of Heaven is not the Reward of Works but is the prepared Grace of God And as another says It 's proposed as a Reward more to attract us to Duty than a due Debt of our Duty and it is rather the Righteousness of Christ by which all our Actions are rendered acceptable that is Rewarded than our Actions themselves Lastly Our good Works are Necessary to Heaven as the Beginning and Growth of a thing is Necessary to its Perfection as Sowing in the Spring is Necessary to Reaping in Harvest and our being Children in Order to our being Men. Perfect Holiness is as much the Condition of Heaven as Faith is of Justification and Ordinances of Conversion and rather more for there are Exceptions in the last but none in the first The Third thing proposed was the several respects that several Persons plead Works to be necessary in Order to our Justification and herein there is a greater Variety of Terms viz. A Tenor or Hold a Plea the Form or Matter Preparations Dispositions Conditions Moral Means Merits of Dignity or Congruity than there is in Thought and Opinion and so a greater variety of Persons Professions Names and Ages of the World than there is in the thing it self for all these very different Sentiments we may find amongst the Papists themselves 1. The grossest of them as Vasquez and Cajetan fay Our Works Merit from their own Dignity that God in strict Justice could not but Reward such Pains such Mortifications such Fastings and Prayers with Heaven or Eternal Happiness this not true of Adams Covenant But a second and more Moderate sort as Marsilius Leonardus c. admit of a Tripple Allay to render them Meritorious And the first is That Christ hath merited that our Works may Merit Ours as subordinate Conditions to an Interest in his The second is from Divine Ordination because though our Actions are not worth a Pardon yet he hath Promised both a Pardon and a Heaven for them A third that lays Foundation for the former is a natural Congruity and Aptness that the diligent Worker should have a Reward and the sincere Endeavourer should not be slighted when the Bounty doth not Empoverish but Honour the Donor and that a Penitent Person should be pardoned And ever since the Interim at the first Birth of the Reformation there has been a party amongst Protestants in little or nothing differing from them called sometimes Interimists Cassandrians Majorists Conditionalists Calixtians and others that have run as far to a no less dangerous extream as Amsdorfius who said Good Works were so far from being necessary to Justification that they were pernicious and hurtful to it I do not comprehend under Conditionalists all who have asserted the Covenant to be Conditional for they have explain'd themselves that they mean no more by it than the immediate and nearest means of these Blessings viz. Justification and Glory And add many Cautious and Negative Senses that destroy the proper Nature of a Condition some five some ten but I see no Reason for their Zeal against them who say it 's not Conditional since they say it 's three to one five to one more not Conditional than Conditional viz. it 's not Conditional Antecedently it 's not Conditional Naturally it 's not Conditinal Meritoriously it 's not Conditional Legally it 's not Conditional Uncertainly and yet cry Error Error if another say it 's not Conditional and call it a Disposition of Grace thorough means to a
gratefull or ungratefull to our Taste according to the Disposition of our Palat. Our Will is our Spiritual Appetite and according to its Natural Disposition its Sympathy or Antipathy arises We are a Generation of Vipers there is Poyson in our Constitution and being evil we cannot speak good Mat. 7.18 A good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit This Indisposition is granted both by Arminians and their Antagonists but the Dispute between them is Whether 't is a Sin or no. The Divine Nature in Holiness Righteousness and Knowledge is as much the Measure and the Rule of the Disposition of the Mind of Man as the Divine Law which is the Copy of that Holy Nature is the Rule and Measure of Mans Actions and therefore since Sin is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Want of Conformity to the Law there is a sinfulness in our very Natures though undoubtedly it wants much of the Sinfulness and Guilt that our actual Transgressions have the one is our Misery and our Grief the other is Matter of our Repentance and Amendment It seems to receive a Diminution in that 5th of Romans that they have not sinned after the similitude of Adam The Scripture elsewhere aggravating the Sins of Adult Persons says They have Transgressed like Men but the Original hath it like Adam This Moral Impotency is as unconquerable as Natural Antipathies Mark 10.25 It is easier for a Camel to go through the Eye of a Needle than for a rich Man to enter into the Kingdom of God The Text represents a Penetration of Dimensions which is beyond a Miracle to be easier than for an Unregenerate Man to mortifie his Earthly Inclinations Transubstantiation is easier to be Believed than that a Man can Convert himself when he will tho' receiving all External Helps for in this young Man here was a good Natural Disposition Jesus loved him here was a good Education All these have I observed from my Youth here was an excellent Preacher Jesus Christ himself here was a Carefull Attention for he went away grieved at the Proposal of the Choice Christ offered him Treasure in Heaven for parting with Treasure on Earth but that he could not do Lastly Because the Scripture asserts that we are made Willing by Divine Power John 6.44 No Man can come to me except the Father draw him Psal 110. Thy People shall be willing in the Day of thy Power 1 Thes 1.5 Our Gospel came not to you in Word only but also in power Secondly There is a Natural Impotency as well as a Moral 1. Because this Impotency is in our Natural Constitutions Psal 51.5 I was shapen in Iniquity and in sin did my Mother conceive me Neither the Grammar nor Sense gathered from the Context will allow David to be bemoaning here his Parents Transgression for that could not make up a part of his Repentance and here David doth oppose it unto that Truth that God desired in the hidden and inward Parts of Man Job 14.4 Who can bring a clean thing out of an unclean If the First fruit be Holy so is the Lump if the Root be Holy so are the Branches We are by Nature the Children of Wrath read Mat. 7.18 and 12.34 Since this Averseness is born with us Universal to all I think it may be call'd Natural tho' in the Will so the Moral Impotency is Natural 2. The more Moral Impotency that a Man is under the more Guilty he is But there is an Impotency in Man to good that in some part tho' not wholly doth excuse Guilt as the Infants in Nineve It is said All dye because all have sinned but none can be so Uncharitable towards Poor Infants whose Impotency is greater than the Adult's to think that therefore they are more guilty Rom. 5. 3. The Invincibleness and Unconquerableness of this Impotency being represented under such an utter Impossibility doth manifest a Defect in all the other Powers as well as the Will as impossible as for a great Camel to go thorough the Eye of a Needle it requires as great a Power as Creation and the Resurrection of one from the Dead doth Eph. 1.19 it requires the exceeding greatness of his Power the Energy of his mighty Power If all the other Faculties were fitted for their Office especially the Understanding it might and would sway the Will since the Will follows its Conduct as is prov'd before for the Gospel proposes such Objects with such a Certainty that would surely Captivate and Conquer the Will if there were no Defect in discerning it and Paul the Apostle complains of the Defect of other Powers To will is present with me but how to perform that which is good I find not Christ blames the Disciples for the Weakness of the Flesh when the Spirit was willing Suppose our Wills intire our Animal Spirits would not serve us to Obey the Law of Innocency and this Incapacity is from our sin so a Man is as Guilty by this Impotence as in Omissions of Duty thorough Drunkenness and I cannot think but a Man is Guilty of Blood that Kills his Neighbour in Drink or doth not deliver him sinking in the Water because his Drunkenness has made him uncapable the Impotence is voluntarily Contracted Gal. 5.17 The Flesh lusteth against the Spirit so that ye cannot do the things that ye would Was there no Sin in the Impotence since they were willing 4. The Understanding is a distinct Power from the Will and antecedent in Manner of working and there is an Impotency ascrib'd to it 1 Cor. 2.14 The Natural Man cannot know spiritual things The Contrivance of our Salvation which is the Effect and Glory of Divine Wisdom appear'd to the Grecian Philosophers seriously Studying the Case a ridiculous Dream of a weak Brain Act. 17.19 The Epicureans and Stoick Philosophers tho' they heard him again and again and tho' his Speech was Divine yet the Conclusion was Laughter and Mockery Resurrection of the Dead was a strange and incredible Doctrine to Pagans Heaven and Hell a Day of Judgment and Destruction of this World were Chimera's and Fancies Caecil the Philosopher thus O wonderful Foolishness and incredible Boldness they Contemn present Torments and yet fear future Pains they fear not Death but fear to dye after Death their Fear is foolish and their Hope fallacious of Comfort at the revival from Death for they are not Contented with the furious Opinion of the Dissolution of the World threatning the very Stars with Fire but they tell old Fables of a Birth after Death from the Cinders and Ashes Epictetus said the Galileans were Melancholly Persons who willingly chose Death from Hopes of good things afterward Christianity appears as foolish to Politicians the spiritual Kingdom of Christ is to them a Castle in the Air When Pilat John 18. heard that Christ's Kingdom was not in this World he thought it was not worth his Attention some imaginary Business Nor had the Vulgar
Action to the Physician or the Medicine tho' he own them Author and Cause of the Cure Mr. Sclater is large on this Subject against Bellarm. Resp. 3. Such a Special Gift as the Spirit is the Grace of Faith and Repentance is supposes the Imputation of Christ's Righteousness tho' such Gifts as Men in Common receive viz. A Reprieve from Hell and outward Benefits may not yet such as Spiritual Life cannot be given without it A Prisoner for Treason may have Conveniencies allow'd him and some Favours but Places of Trust cannot be bestow'd on him there is a necessary Connexion among all Spiritual Blessings in due order to be possess'd whereof Faith is the first and therefore the Argument is good from the first to the last if Faith Justification Adoption Eternal Life It is of Faith that it might be of Grace Thus Poieret argues It is not Consistent with our Soveraign Lord and Governour to forgive Impenitent Persons for that were to let them have all the Glory for by yielding he should lose his own Authority and it is as inconsistent to give the best of his Blessings to them to deal equally with Friends and Foes Rebels and Obedient Subjects but to give his Spirit is to give the richest Fruit of his Love How shall then Man be saved He Answers By providing a Mediator and granting to them an Interest in his Satisfaction therefore this Interest is first in order to be enjoyed Faith and Repentance are Fruits of his Death and inseparably united with the others The first Fountain is Mercy and Favour on the Mediators Account Pardon of our Sin follows Imputation of his Righteousness immediately therefore as soon as such Gifts are Pardon is Resp. 4. That Exercise of Faith needs a Pardon being imperfect and must first be accepted before it can render us acceptable It is common Doctrine That the Person must be justifi'd before the Actions The Tree must be good then the Fruits A Cause must be before the Effect so these two things prevents this Order the Posteriority and Pollutedness of our Actions Tho' Grace is pure as from the Spirit sinful Infirmity accompanies every Action of ours and so there must be an Interest in Christ antecedently for the Pardon of these Actions Resp. 5. This would make the Covenant of Grace a Covenant of Works for our Ability to obey was from God then as is mention'd Argument 5. before Obj. 2. That we may be justilled by Obedience to the Law of Faith without boasting Rom. 3.27 Resp 1. It is the Common sence of Interpreters that the word Law here is put in figuratively for Faith or the Doctrine of Faith because it comes in the room of the Law as Christ's Satisfaction is call'd a Righteousness because it comes in place of ours for suffering is a bearing of the Threatning of the Law and not properly Righteousness 2. Beside the Name of a Law being honourable in the Jews esteem and frequently in their Mouths as the Foundation of all their distinguishing Priviledges the Apostle in imitation of them calls Faith a Law 3. From the Likeness of Faith to a Law it being a powerful productive principle of Good Works On the same account we read of the Law of the Mind the Law of the Spirit of Life may be Faith is meant by both so we read of the Law of our Members which is Flesh or our fleshly Disposition Thâ—s Chrys and Theophil Ambros and Austin among the Fathers Expound it Among Modern Divines Philip. Melanct. Calvin Pet. Mart. Gr. Gom. Pisc Beza Willet Zaegerus Pareus who say Glorying is excluded by the Law of Faith because that is to be justified by anothers Righteousness to wit Christ's which Faith apprehends Wilson adds Faith is the hand by which we receive Christ's Righteousness it is the Gift received enriches not the stretching out of the hand the poor Leper may remain poor all his days tho' he stretch out his hand as long as he is able he may starve for want if nothing be given him The Gift and the Giver is to be Gloried in and not the extended Palm Sclater thus The Law of Faith is the Gospel Law and Christ's Righteousness is the Gospel Righteousness his fulfilling of the Law for us is our Gospel Righteousness So much for Authority But to come more particularly to the Text it being the Foundation of one of our Late Controversies I am willing to shew my self not unconcerned in Sions Afflictions and throw all the Water upon that Fire I can to extinguish the Heat not the Light that may be received from it The Text is thus The APPENDIX ROM III. 27. Where is Boasting then it is excluded by what Law of Works nay but by the Law of Faith ALL the valuable Translations agree with ours and all to the Original except the Vulgar Latin which adds Thy Where is Thy boasting then And the Ethiopick who read it thus Wherein shall ye Glory in what law shall ye work there is not another law but by Faith But these are of no value to oppose others The Syriack for excluded has Aethbatela useless in vain to no purpose the word is but once in the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl. 12.3 The grinders cease but often in the New Ver. 31. Is the Law made void It 's the same word there it 's an Emphatical Explication because Works afford a Ground for Glorying therefore if a Man be justified by the Law he would have Matter of boasting in it The Papists add thy because they think Glorying is only excluded from Works entirely our own the Fruit of our Free-will The sense of the Aethiopick seems to be that the Works of no Law will bring us to Glory but thro' Faith without Faith the Work of no Law is acceptable The Substance of the Text lyes in this Syllogism Major Sinful Man must be Justified in such a way as must exclude all Matter of Glorying The Minor is express'd by way of a Rhetorical Dialogism by which as Calvin says the Apostle insults over his Adversaries having demonstrated the Truth he thunders against Pride the Foundation of their Error Where is boasting then The Law of Faith not of Works does exclude boasting The Conclusion is in the 28th Verse That therefore a Man is justified by Faith without the Deeds of the Law the very same Argument that is in the Text I have been treating of And because of the Affinity or rather Identity with the former I shall the more amply discourse of it and to begin with the Major Proposition I may call it the Fifth Principle of the Apostles accurately connexed Discourse the first is That Salvation Forgiveness of Sin Justification is a possible thing it is vain to preach what is not attainable Despair plucks up the very Roots of Diligence Hope is the very Spring to Vertue The second is that there is no Justification without a Righteousness God cannot be just and justifie the unjust too that is an
John 1.1 Rom. 2.14 But it has received a newer and later Edition under Moses and yet a Newer under the Gospel by Christ and his Apostles and a Newer still when the Spirit writes a Clear and Regular Copy thereof from the Law upon the Hearts of Men which is called The engrafted Word 1 John 2.7 8. You may find the same Law called New and Old and it 's usual in Scripture to call that that is renewed New 2. The Gospel brings the Law under a New Authority The Reverend Mr. Baxter says well That ever since the Fall the very Law of Nature has been in the hand of Christ Psal 75.3 The Earth and all the Inhabitants thereof are dissolved I bear up the Pillars of it Selah All things had turned into a meer Chaos if he had not stept in to preserve an Order upon a New Bottom and there is no Order without a Law or Rule Ver. 31. of the Context it is said Faith that is the Gospel doth Establish the Law Christ could not be King or Governour of the World without a Law and his Law must reach as far as his Government is extended He could not Judge the World but by a Law Psal 93. 97. The Earth's Commanded to Rejoyce and the multitude of Isles to be Glad because such a Lord Reigns and from the 7th of the Acts 31 to 39. we may see 't was Christ that Delivered the Law upon Mount Sinai for he is said to be the God of Abraham and yet to be an Angel and more fully and particularly Mat. 5.17 he Delivers the same Law Mat. 28. Gospel-Ordinances are solely founded upon his Authority 1 Cor. 5. Church-Censures to be administred in his Name 3. The Gospel gives to the Law a New-Spring or Principles of Obedience Adam received Ability from God to obey but the Ability was due and it is now forfeited and lost We are created in Christ Jesus unto good Works The End of the Commandment is Charity out of a Pure Heart and of a good Conscience and Faith unfeigned Rom. 8.3 The Law of the Spirit of Life It is this Living Sprit that enables us to fulfill the Law I might add to this the Newness of Security it being by Promise Jer. 32.40 I will put my Fear into their Hearts that they shall not depart from me And the Newness of the Order the Promises stand here first and then the Precepts God puts his Law in our Hearts before we Obey 4. The Gospel gives to the Law New Ends This is a Common End with the former that it directs our Duty and acquaints us with the Nature of God but it doth not now stand as that which we are to be justified or Condemned by There is a Righteousness of Faith that now comes in Room of that Righteousness of the Law so as it hath lost that Old End it has gained some New Ones 1. To teach us the knowledge of Sin 2. What Christ has done for us And 3. What Need we have of him 4. What we have Received from him And 5. Fits and Prepares us to be Fellow-Companions of his and though it's Obedience doth not give Right to Heaven it serves for a certain Mark of the Right to Heaven Rev. 22.14 Blessed are they that do his Commandments that they may have Right to the Tree of Life The Text says not that doing gives a Right but that all have a Right who do 5. The Law receives from the Gospel New Motives Ends and Motives differ as Future and Past Creation Provision and Providence were the Motives of our First Duty but now Christs Redeeming us and the Spirits Callng us are Great Motives to obey the Law We see Dilivery from the Bondage of Egypt was a Motive to the Isralites 6. There is a New Manner of Acceptance Acceptance was formerly Bottomed upon the Exact Conformity of our Rightousness to the Law but Now Faith is the Reason of Acceptance Without Faith 't is impossible to please God What soever is not of Faith is Sin All is to be done and accepted in the Name of Christ Works before were Accepted for their being a Fulfilling of a Law now they are for Christs Fulfilling the Law for us the Imperfection or Sinfulness of the Action is Pardoned on his Accompt 7. The Gospel Renders a New Measure of Law Obedience Acceptable not that the Law is Altered in its Perfection for Perfection in Faith is still required and Perfection in Patience Let Patience have its Perfect Work but the Work is made up between the Spirit and the Son the Defects in Measure Manner or Circumstances are Forgiven if it be the Sprits Work I may add here Repentance because Perpetuity was one of the Measures of former Obedience and Repentance Comprehends the whole Duty of the Law but it only Implies an Interruption that our Obedience has been for a considerable Time stopt it is to be wise after Folly and to be Obedient after Rebellion The Chief Circumstance it differs in from former Obedience is a leavihg off to do Ill so Repentance must be Obendience to the same Law was Broken 8. The Gospel adds many New Objects to the Duties of the Law By the Law we were to have no Gods for our God but one Now we are also to have No Mediator but one There is but one God and one Mediator between God and Men so that Commandment Thou shalt have no other Gods before me says also Thou shalt have no other Mediator The Apostle Paul says There are many called Gods and called Lords but to us there is but One God and One Lord. We are to love our Brethren by the Law of Nature but Now we are to sympathize with them from that Change that is made in Nature by Sin Bear ye one anothers burdens and so fulfill the Law of Christ The Angels have now new Objects of their Duty since the Fall for they serve the Mediator they protect and defend his Church We were to trust in a Righteousness of our Own for Life by the first Law but the Righteousness of another is a New Object the Gospel brings in 9. There are many positive Precepts added to the Law by the Gospel The Law of Nature is so large as to comprehend all Duty under this Axiom That we are to do whatsoever God enjoyns or reveals but beside it has subdivided Axioms in particular to which all Kind of Duties are specifically reducible The Fourth Command doth now as well require the Observation of the First day of the Week as it did formerly of the Seventh for the Injunction and the Blessing are both annexed to the Sabbath not the seventh and the Jews themselves reduce all the Sacred Time to it The Second Command doth Now comprehend all positive Ordinances under the Gospel Baptism Lords Supper Ministry Church Order and all other external Worship they are as justly reducible to that Command as Circumcision Sacrifices and Legal Washings were Mr. Baxter says acutely That
Prayers are only heard in an acceptable time but Repentance at all times And on Psal 37.3 Trust in the Lord and do good it 's said There is no good in this World but Repentance Resset Cochme contains twenty two penitential Canons and concludes Let every one search himself every day that if he hath offended he may speedily repent and implore Gods Mercy with a contrite Heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Maimonides has wrote a Book of Repentance There are two Objections lye against the Doctrine of the Pharisies being of so comprehensive and Spiritual a Nature 1. Christs Sermons about them Mat. 5. 23. 2. Their own Writings as Maimonides of the Mishnah He that observes any one Precept it shall be well with him and his Days shall be Prolonged and he shall Possess the Earth That is saith Maimon by the Addition of this Work to his other Works his good Works over-weigh his evil and his Merits Proponderate his Demerits M. Smith in his Select Discourses observes these Defects in their Righteousness and their Notion of it 1. That the Law was meerly a Dead Letter without ' em 2. Their Free-will was a Self-sufficiency within 'em to be a Foundation of Merit 3. They might pick out particular Precepts for their Observation with Neglect of the others For tho' they have an Axiom that it is not Lawfull to Skip over Precepts yet they expounded it thus A Man is not to leave the Observation of one Precept to go and observe another yet they have another Canon Mizbatorah Mirba Hajim He that Multiplies the Law multiplies Life These things seem to Derogate from the Jewish Notion of their Works rendring it Partial External Constrained and Artificial but these following Considerations may help to reconcile the former Position with the Objections 1. Christ asserts of 'em Mat. 23. That their Opinion was better than their Practice Ver. 4. They bind heavy Burdens on Mens shoulders but they won't move 'em with one of their Fingers And on the 3d Ver. he seems to allow of their Doctrine What they bid you Observe that Observe and do but do not ye after their Works 2. They reckoned Sincerity the Measure of the Law or acceptable without Perfection therefore Christ tells the Young Man If thou wilt be Perfect one Perfectly Righteous They made a great Difference between Perfection and Sincerity these they called Beninim Middle-way Men that had Sincerity and should go to Eternal Life either by the Preponderation of their good Works or Repentance of their Evil hence Obadias de Bartanora says Whosoever shall Perform any one of the 613 Precepts of the Law without any worldly respect for Love of the Precept behold this man shall Merit thereby Everlasting Life And R. Minach Kekannat Know that the Life of Man in the Precepts is according to his Intention He who obeys the Commands otherwise than for themselves shall have no Reward but in this Life So they did not lay the weight of Imperfect Obedience on particular partial Obedience but on Sincerity More Proof of it may be seen before on the 5th Particular and in Maimonides his Explication of the Objection For 1. He says only Blessed in the Earth 2. Others must be added 3. Observ'd from Sincerity 3. The Jews make a great distinction between what the Law was in their time and what it should be in the days of the Messiah Rabbi Johannim who lived about Titus his time cited by the Midrash Shir Hashirim says The Week in which the Son of David shall come the Law shall return to his Newness and it shall be renewed to Israel as it is said in Jeremiah 31.31 A Law that they should not break because written in their Hearts Midrash Kohlet 11.8 Every Law which Man learns in this Life is Vanity except the Messias his Law And 2.1 The Reason is rendred Because men in this Age Learn and Forget in the other it shall be wrote in their Hearts And so their Gloss on Cant. 1.1 Let him kiss me with the kisses of his Mouth that is Write it in my Heart that I may never forget Teach me Ore proprio with his own Mouth Moses had a Stammering Tongue and Isaiah polluted Lips but the Messias is the Vnspotted Mouth of God his Kissing is the immediate Touching of our Heart as the Loadstone the Needle and our Kissing him is our Turning to him complying with his Voice Psal 2. Kiss ye the Son Aben Ezra well observes That Kissing there is oppos'd to Rebellion and Disobedience in the ver 1 2. he illustrates it with this Simile A King sent to destroy a City that rebell'd his Son intercedes and reconciles them the Citizens come with Submission and Gratitude to the King Go says the King Thank my Son that is says the Author Kiss him And on Cant. 8.1 O that thou wert as my Brother viz. Incarnate Cloath'd with Humanity that suck'd the Breasts of my Mother that is Bring forth the Law unto a nourishing Life and Vigour when I should find thee without see thee thus manifested in External Humanity and Internal Power I would kiss thee that is obey gratefully See more of this on ver 1. I conclude from it if they did expect such a spiritualiz'd Law in the days of the Messias they who had by the Power of his Spirit been made willing to embrace his Law would they disown such a Truth The Apostle says not Gal. 3.2 Receiv'd ye the Spirit by the Works of the Law or by the hearing of Faith 2 Cor. 11.4 If ye receive another Spirit or hear another Gospel So whatever constraint the Unbelieving Jews obey'd from the Believing obey'd from the Spirit nay even the Unbelievers own'd Divine Assistance Luk. 18.11 12. I thank thee c. Aug. He proudly said He was Righteous tho' he own'd God the giver of it Hear this O ye that are worse than Pharisees who say God made you Men but you your selves Righteous Greg. He rightly thank'd God for the good he had from him Stella there is a Triple Pride The first denies Gods Gift The second owns him but thorough Merit The third as this Pharisee glories in it He disputes against the abuse of the Law perform'd and obey'd by that Spirit they had receiv'd The Law is good if a Man use it lawfully So there is a great difference both between the Persons and the State of the Question from that in Math. 5. they were meer Pharisees here Christians too 2. The Question was about the Perfection and Extent of the Law here it is about its use and the Merit or Worth of its Obedience supposing the other Error rectifi'd which was more Practical than Speculative for according to Mat. 5.23 that Sacrifice will not be acceptable when we are at Enmity with our Brothers on Lev. 5.5 They say Sacrifice will not expiate without Confession and Repentance and according to ver 28. the Talm. says He that looks on a Woman with Intention is 〈◊〉
when Offenders or highly meriting Mat. 23. It was a great sin in the Pharisees to bind Burdens on others they touch'd not themselves 3. Good Salus Populi suprema Lex Plato says a Law is a Manner of Governing by fit Means to the best End No Priviledges that is Privae Leges ought to be granted without this Prospect Knowledge of Sin and Wrath are the Consequents of Divine Law but neither End nor Fruit of them but of the Transgressors 4. Publickly Proclaim'd 5. Firmly ratified by Sanction Laws are made that the Innocent may be safe among the Wicked that the Wicked's Boldness may be bridled the Law is not for a righteous Man 7. There is no kind of Law but what requires Works as its Object the Negative forbids Works the irritating make void Works according to the kind of Works they are distinguish'd Natural of Nations Civil Canonical Priviledges Poenal Customs Counsels Moral Judicial Ceremonial Evangelical and consequently the Law of Faith is not meant the Law requiring Faith for then it would be a Law of Works for Joh. 6.29 To believe is to work the work of God Gal. 5.6 Faith works by Love and the Pharisees even before Conversion as is before prov'd own'd Faith as a most acceptable Work to God so there would neither be fit distinguishing Terms of the opposite Propositions nor any Refutation ot the Apostle's Adversaries by this Sense of it it must therefore either be taken largely for the Doctrine of Faith that is the Gospel the Object of our Faith according to the Cloud of Protestant Commentators or which is Materially the same the Law that is the Object of our Faith and as such he had been before describing the Righteousness we are Sav'd by and Justifi'd by to be a Righteousness Rom. 1.17 3.22 Reveal'd to Faith to be believ'd in now this Righteousness must have a Law which is the Mediatorial Law as the other is the Mediator's Righteousness He was made under the Law to redeem us from under it Gal. 4.5 Mat. 5. He came to fulfill the Law we are Justified by his Obedience to the Law for us So by the Law of Faith is not by the Law as Directing and Commanding our Works but by the Law as believ'd to be fulfill'd by Christ in our room There can be no Pretence or shew of Reason for the other Opinion but on this bottom that by Works and Faith are meant different kind of Works But then why should the general term Comprehending all kind of Works be us'd for one Species Would that be a good Division to say God governs the Earth not by an Animal but by a Man or not by a Spirit but by an Angel and there is no ground in the Context to take the word thus by Synecdoche as shall next be prov'd For there is no Divine Law under which we are but what we may find excluded by the Apostles Arguments 1. The Natural Law and its Works are excluded Rom. 3.9 We have before proved both Jew and Gentile that they are all under sin V. 19. All the World is guilty before God not from insufficiency of the Law for Rom. 2.26 If the Vncircumcision keep the Righteousness of the Law shall not his Vncircumcision be counted for Circumcision for the Law of Nature now is the same with that in Innocence only there is a Change in the Matter Positive Laws do not bind ad semper and the Negative Laws are all the same still the Law says one thing to a married Person and another to an unmarried So tho' the Law command other things to fallen Man than to innocent Man it is not another Natural Law All the Natural Law Tertullian says was broken in Eating the Forbidden Fruit there was Theft yea Sacriledge in stealing God's Proprium there was Murder of himself and his Posterity there was Coveting there was want of Love to God and Obedience too yea Idolatry to an Incarniz'd Devil having more esteeming and adoring Thoughts of the Devil than God So the Matter of the Law is the same and the Measure of it too viz. what Reason observes or may observe to be its Duty from Divine Providence Rom. 2.5 The goodness and forbearance of God leads to Repentance The Author God the Principle Love to God the End God's glory and our good is still the same its Sanction is Perishing and Salvation Rom. 2.12 They that sin without Law perish without Law and if they observe it it shall be Circumcision to them but all are Sinners all have broken it their Conscience accuse them they detain the Truth in Vnrighteousness they did what they knew deserv'd Death Rom. 1.32 2. The Natural Law being excluded all Law is excluded for they are all reduceable to it and consequently it is comprehensive of them Mr. Baxt. Method p. 392. In illo tamen omnes eaedem fuere virtualiter aut eminenter It is the Mother and Root of them all but the further the Branches are removed from the Root the lesser they are and the more invisible and stand at a greater distance from it 1. These are its Primitive Axioms That good is to be chosen and evil to be refused and the greater the good is for Weight or Duration with the greater Desire and Endeavour to be pursued That we are to do that which is becoming us and to do as we would be done by in the like Circumstances The second Order is more determined to wit God is to be worshipped by true loving trusting adoring and Obediential Thoughts that the Innocent is not to be Hurt the Honest Man is to be Befriended the Superior to be Reverenced the Inferior to be Condescended to and the Indigent to be Supplied and many other Laws about Patience Fortitude Sobriety and Temperance The third Order is more particular Vices and Vertues are specified by which Theft Adultery Murder and the like are forbid The fourth Order is less apparent and evident to wit about Revenge Fornication Usury and Self-Murderers in some Cases which gives occasion to Civil and in some sence Canonical Laws also These are two ways reduced to the Natural Law First because both Civil and Religious Society and consequently Government is constituted by this Natural Law Rom. 13.1 There is no Power but of God the Powers that be are ordained of God Their Authority is both established and limited by his and therefore their Laws ought to be subordinate to his which is the second Connexion For Rulers are not a Terror to good Works but to the Evil. Hence a Penal Law obliging to Sin or to suffer is a most unjust thing for it is a Terror to good yet a Conformity to the Laws of God is pretended to by all Law-givers even under Paganism The Moral Law is more properly this Law it self than reductively belonging to it for where Moral and Natural is opposed it is in Sciences not in Laws for what 's Moral as to the Object to wit Praise-worthy or Blame-worthy Vice
indifferently suiting our Disposition or Temper then we are indifferent about them the more we are imploy'd about such things to so much the less purpose do we spend our Lives and therefore have the less Matter of Boasting in them for there is a great difference between our Indifference and Adam's that was to good or bad ours to Bad and has its Choice of Ba ds Thirdly This Indifferency flows from Divine Permission as is before proved but a far greater Blessing it is to be inclin'd and determin'd by God than to be left to our own Conduct for God always inclines the Heart to good and we never read of any left to themselves and their own Determinations that did good therefore David Prays Incline my Heart to thy Testimonies Adam was permitted to his own Will and he fell and so it is said of the Israelites Psal 81.12 I gave them up to their own Hearts-lust and they walked in their own Counsels Acts 14.16 He suffer'd all Nations to walk in their own ways and these were Idolatry and Profanity But he did not permit Abimelech Gen. 20.9 and he did not permit Laban and therefore they did not sin Fourthly From the Natural Mutability and Defectibility of the Creature we being as is before proved Contingent Dependent Creatures The Indifferency of the Will is the tottering of the Creature it 's like the reeling and staggering of a Drunken Man or like a Post set up before fixed if the Upholders withdraw their Hands and permit it to it self it declines one way or other Fifthly This Indifferency gave Birth to the first sin of Angels and Man He put them in a good State Jude 6. but they left it He made man upright Eccles 7. but he found out many Inventions Sixthly This is the great Impediment that hinders Mens Conversion their Repentance and turning to God Psal 81.11 My People would not hearken to my Voice and Israel would none of me It 's always laid at the Door of this Will Mat. 23.37 I would have gather'd you as a Hen doth her Chickens but you would not Seventhly All these great Crimes and actual Transgressions which would the Conscience flow from this Spring as now wrongly byass'd by Corruption There is a considerable difference between the good things a Man can do and what he does and all that Guilt is chargeable upon his Will as indifferent for if it be not within his Power then he is not indifferent to it This loads the Soul of Man with Guilt if we consider our Powers which comprehends so many Talents given of God to be Improved by us and all the Mis-improvement lyes at this door of our Will 1. A Man's Tongue together with all his Senses especially those that are the Instruments of Discipline Seeing and Hearing these are entirely under the Dominion of our Will ard therefore either the Omission of them where they ought to have been employ'd or the Exercising of them where they ought to have been restrain'd renders us so far Guilty 2. Our Health Strength Estate Honour Acquaintance how great a Sphere of Power do they afford especially to some Men and yet how little Good or rather how much Mischief is done by it 3. Our Reason is a considerable Talent for bridling our Senses for searching into the certainty of Religion Natural or Reveal'd for comparing of Spiritual with Carnal Eternal with Temporal things 4. Our Memories are a Treasury for Divine Commands Convictions Comforts and Experiences 5. Our Consciences for empowering Practical Light its Power is of a large extent in keeping in aw from sin and in quickening to Duty 6. Providential Dispensations that we have them through all our Life to observe God's Method of dealing with Man that we may see how Good and Patient he is Rom. 2.4 We may learn that verily there is a God that Judgeth the Earth and that verily there is a Reward for the Righteous 7. The Revelation of the Gospel with that Spirit that usually attends it to Convince of Sin Righteousness and Judgment is yet a far greater Power and when it grows up into a Conversion and God's Gifts crown'd with Special Grace how much more is the Power of Man heightened Rom. 6.18 Being then made free from sin ye became the servants of righteousness 1 Cor. 15.10 By the Grace of God I am what I am What great Progress in Religion may a Man make that is endowed with all these Powers and how unexcusable are their blameable Lives and Conversations Few can with Paul say The Grace that was bestowed upon me was not in vain but I laboured more abundantly than they all Lastly Should a Sinner Glory in that which has render'd him void of all Cloak and Excuse to his Sin but this Will of Indifferency considering the Powers God has given Man and is still ready to give more or more upon asking or admitting it renders Men especially that live under the Gospel altogether without Excuse for what Excuse can a Man make for the Neglect of such a Concern if it or any thing tending to it lye within the Compass of Possibility Difficulties can be no Excuses to say with the Sluggard he could not Plow nor Sow in the Winter because it was Cold If a Man has exercised his Power as much other ways he cannot excuse his Neglect of it in things tending to Salvation Mat. 16. Christ tells the Pharisees that they might as easily Collect by the Exercise of their Reason about Scripture Prophecies that he was the Messias as they did the fair and fowl Weather in the Morning from the Evening-skye If Persons once could be more frequent and serious in the Duties of Religion when Self-Interest went along with it and the Profession of Godliness brought External Gain or when a severe Rod was on their Back than they do now this Omission can have no Excuse for neither the one nor the other did or can contribute Strength to the Exercise of Religion It is not in vain that the Scripture lays our Destruction at the door of our Wills for if there be a Will God accepts it for the Performance 2 Cor. 8.12 If there be first a willing mind it is accepted according to what a Man hath 2 Sam. 17.20 A Humiliation under the sense of Impotency is accepted for the Performance Religion lyes within the Sphere of the Spirit and the Spirit 's comprehensive Faculties are Light and Love Knowledge and Inclination or Understanding and Will 2. Persons are often glad they want Power or Opportunity of doing good when Magistracy and Ministry are Prophane they are glad of it Jer. 5.31 The Prophets prophesie falsely and the Priests bear rule by their means and my People love to have it so Hos 5.11 Ephraim is oppressed and broken in Judgment because he willingly walked after the Commandment Isa 66.3 Their Soul delighted in their abominations 3. Because they Fancy they have a Power to do what is spiritually Good and yet Neglect Outward Means
of God neither as to Law or Fact as to the former there is no dispute the latter these Arguments may Confirm 1. Man would be then an ungovernable Creature which is a great Absurdity for God intended the Care and Government of the Creatures he made he could not make him Happy or Miserable in Spirit if not free his Will and would he make one that might disorder his Harmony and frustrate his Designs whether God would or no 2. Such a Power in Man would limit an Infinite Being it would limit his Will he worketh all things according to the Counsel of his Will Eph. 1.11 The distinction has Absurdity enough in it of those who say 't is true in Natural things but not in things Moral 3. It limits God's Power as to all Civil Affairs in the World for still his designs must depend on the Inclination of Man 4. The Knowledge of God This Conclusion is so apparent for what is uncertain in it self cannot certainly be known that Poieret denies God's foreknowledge of Sin and that until it came to pass there was not one Thought or Idea of it in God And Pomponatius denies his Knowledge of Future Contingencies 5. It would both rob God of much Praise and Glory and rob poor Sinners of much Hope and Comfort For 1. The Doctrine of Perseverance is undetermined by it No Person could have any Assurance from his highest Attainments in Grace Paul could not have had any Confidence of God's perfecting the begun Work of Grace Phil. 1.6 if that had been true Nor Peter have concluded God's establishing strengthning and settling the dispersed Jews from their being called 1 Pet. 5.10 Those Chains of Grace between Predestination Calling Justification and Glory would be very easily solvible 2. God's Providential Care Mat. 6.31 If God so cloath the Grass of the field shall he not much more cloath you Oh ye of little Faith is overthrown by it 3. The Work of Conversion Luke 11.25 I thank thee O Father because thou hast hid these things from the wise and prudent and hast revealed unto Babes is derogated from Goâ— by i. 4. The Scripture positively asserts the contrary both in Morals and Spirituals Exod. 34.24 Neither shall any Man desire thy Land when thou shalt go up to appear before the Lord thy God thrice in the year There was then a brave opportunity for the Enemies to invade Israel when all the Males were at Jerusalem and not one Man in all the Land not one Man in all the Countrey left to defend any Fort Passage City or Castle the Lord promiseth not only that he would protect it which he could have done by many miraculous ways but he promiseth though they should fight against it all the Year over yet at that time they should not desire it John 6.44 No man can come to me except the Father draw him every Man therefore that hath heard and hath learned of the Father cometh unto me Phil. 2. He worketh to will and to do Psal 110. The people shall be willing in the day of thy power Jer. 20.9 Thou art stronger than I and hast prevailed the manner how is expressed before O Lord thou hast deceived me and I was deceived But the Original is Thou hast enticed or overperswaded me Then I said I will not make mention of him nor speak any more in his Name but his word was in my heart as a burning fire I was weary with forbearing and I could not stay 5. The Efficacy of Effectual Calling is ascribed to the Efficacy of Divine Influence on the Heart of Man and not to Man's Will or the Rethorick of Ministers 1 Cor. 2.4 that Efficacy is call'd a Powerful Spiritual Demonstration there is a tripple Demonstration the one is to our Sense when we see with our Eye and hear with our Ear the other is to Reason when the Connection between Terms or Properties of things are clear and evident but this third Kind seems to be the Lords immediate proposing clear Apprehensions of the thing to the Soul of Man which is called a speaking to the Heart Hos 2.14 I will allure her and will spâ—ak to her Heart which is particularly described 2 Cor. 3.18 We all with open face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord. There is first the Image or Idea which is a Glorious and ravishing Apprehension of God Secondly There is the Glass wherein this Idea is represented which is either the Scripture as the Mean of Conveyance or rather the Intellect of Man because it is by an immediate Efficiency of the Spirit and the Apostle is discoursing of the Jews who had that Glass of the Scripture but could not receive this Idea into their Minds from it by reason of a Vail on their Minds they were blinded but this Vail is done away in Christ So there is a double operation the first is a disposing of the Mind so as these Objects may be suited to it for there is no Love but where there is a Likeness Different Pallats reliâ—h different Dishes the Eye cannot be made to see by outward light without a due Disposition for receiving and reflecting this Light the Pharisees could see no takingness in the Doctrine of Humility while they received Honour one of another nor any goodness in Charity while they remained Covetous The Gentiles thought the Gospel foolishness while they judged their own imperfect Rigeteousness acceptable to God or their Sins so small that the loss of a Beast in a Sacrifice could make a sufficient recompense And so it is said of every Natural Man that the things of God are foolishness unto them and that they cannot discern them because they are spiritually discerned But when he is Spiritual he discerneth all things So this subjective Influence is the making of a Man Spiritual which is call'd a New Creation a Regeneration a Resurrection The third thing is the Author of this Perswasion or of this Image raised in the Mind the Spirit of the Lord. The fourth thing is the inflâ—ence it hath upon the Soul we are changed into the same Image So that whether the Objective Operation or the Subjective have the precedency is a Question among Divines But this Text sets the amiable and most perswading and charming Object of God presented to the Soul as that which moulds the Soul in a likeness to its self as we see in Bodily things passionately seen marks a Child in the Womb of the Motâ—er This is call'd A drawing with the Cords of a Man that is not by Violence as with Cart-ropes but with bands of Love Hos 11.4 and the constraining Power of Love 2 Cor. 5.14 And when the Word is blest to be an Instrument of it it is called an ingrafted Word or a Divine Seed Lastly This Doctrine of Denying God an Absolute Empire and Government over the Will of Man to turn it which way
has an influence upon it all and yet the Scripture tells us this is the manner of Grace's influence viz. To renew the Will by enlightning the Mind 2 Cor. 3.18 3. Obj. Stat pro ratione voluntas that we often have no other Reason of our acting but our meer Will or as some say I will because I will Resp That saying either is the saying of a Polititian who means he will Conceal his Reason or of a Fool that knows not what he says 4. Obj. Ignorance much excuseth a Fault but if our Wills did always follow our Intellects then all our Sins would be Sins of Ignorance and so not so full of Aggravation as otherwise Resp The Scripture calls all our Sins Errors Heb. 9.7 Which he offered for himsâ—lf and the Errors of the People And both the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thâ— Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to Mistake or Err and the very first sin of Man is called a being deceived 2. There is an Ignorance that aggravates as well as an Ignorance that excuses for he that has given Diligence and Pains to know the Will of God and State of his own Soul he that has attended upon Ordinances for encreasing the Knowledge thereof is less guilty than he who remains Ignorant of what the other knows by his Negligence I shâ—ll conclude this with these two Inferences 1. That there then was an Error or Mistake in the first sin of Angels as well as Man tho' they had no Outward Tempter yet their own glistering Beauty and glorious Excellencies appearing in their own Mind were too abstractly Considered and too precipitantly doted upon 2. That the great Object of our Prayers and Diligence should be to attain true Knowledge Wisdom is the principal thing we ought daily to Watch at her Gates that the Eyes of our Vnderstanding may be enlightened that we may know what is the Hope of his Calling and what is the Riches of the Glory of his Inheritance to know more of God's Love and Power toward them that believe to know more of the Beauty of Holiness Vileness of sin and Vanity of the Creature The fourth Proposition is That the Will of Man is not free to all things Every thing is Confin'd to its own Sphere the Carnal Man to Carnal things the Spiritual Man discerneth all things yet that is Confin'd to spirituals here below for neither Peter nor Paul could Converse rationally about Heavenly things This necessarily follows from the former Proposition viz. That the Will of Man is confin'd to the Understanding Indeed the Appetite is in this sense larger that it Craves a greater Good than the Eye of the Mind can point out to it but in particular Choice and Prosecution it can only seek after such as the Mind demonstrates to it Ignoti nulla cupido and it will be further prov'd under the last Topick viz. Man's Impotency The third Topick or General Argument for our Humility is our Guilt This is the Argument the Apostle insists so largely upon to prove by it that we are not justifi'd by Works or to render the Gospel which brings the Tydings of a Justification by Faith more acceptable First We are Naturally guilty Eph. 2.3 and we are by Nature the Children of wrath even as others a Child of Wrath is one liable to Wrath or guilty of Wrath as Judas is called a Son of Perdition Joh. 17.12 And so we read of a Son of Hell Mat. 23.15 and Children of the Curse 2 Pet. 2.14 Deut. 25.2 a Child of beating is translated worthy to be beaten But the great Controversie is What is meant by being thus liable to Wrath by Nature There be two ways that they who deny Original Sin explain it First some say it signifies only truly Children of wrath as in Gal. 4.8 By Nature were no Gods Resp 1. We grant they are truly so but where doth ever the word Nature signifie no more For these Gods wanted a Divine Nature Spirituality Independency c. and the Rule of interpreting Scripture is to let every word signifie as much as it can 2. The obviated contrary would be such as none ever pretended viz. and were in Opinion the Children of Wrath even as c. the Jews were not in their own Opinion thus Gal. 2.5 A second way is By Custom Children of Wrath they found their Interpretations on these two things The Context speaks of their Conversation 2. The word Nature signifies sometimes Custom 1 Cor. 11.14 Nature teaches that if a Man have long hair it is a shame unto him Resp 1. He mentions two kinds of Sins beside Conversation viz. Flesh and its Lusts Wills or Desires by way of Genealogy succeeding one another 1. Flesh 2. Lusts 3. Conversation or Fulfillment of them There are two things here to be proved That we are Flesh Antecedent to any Custom 2. To be Flesh is to be sinful For the former see John 3.3 every thing born of flesh is so 1 Cor. 3.3 it 's common to Man as Man in this State are ye not carnal and walk as men For the latter see Rom. 8.6 7 8 9. The Apostles design is to prove that the Jews were not only as guilty as the Gentiles in Conversation but in Lusts and fleshly Dispositions and so naturally Acts are before Custom but a natural Principle before Acts. It 's Nature before Custom teaches that Lesson which brings forth longer and more Ornamental Hair in Women than Men Rev. It s a Natural Character of distinction of Sexes 2 Custom is called second Nature Like Nature or acquired Nature not Nature simply and teaches nothing of this Matter for in some Countreys Men nourish and dress it in others not but Nature constantly distinguishes and these distinguishing Characters are called Nature Rom. 1.26 27. Two Ways Nature is most usually taken 1. For the Internal Causes the Principium motus the Disposition or Constituti of a thing Rom. 2.14 The Gentiles do by Nature the things of the Law Or 2. for Birth as Rom. 2.27 The Gentiles are the uncircumcision by Nature in opposition to the Jews who by Birth had the priviledge of Circumcision belonging to them Gal. 2.15 Both these are here comprehended the Arguments for it are these 1. Flesh and Nature here seem to be one thing for the reason of our being Children of Wrath is because we had our Conversation in the lusts of the Flesh By Flesh in Scripture is understood that Natural byass and tendency to Carnal things that is in every Man from his Birth Hence it 's call'd a fleshly Mind a Carnal Mind and in my flesh dwells no good thing and this fleshly Disposition is Nature to us for whatsoever is born of the flesh is flesh There is substantial Flesh of which we are born and then there is this fleshly disposition that is the property As it is said That what is born of the Spirit is Spirit The one is the Holy Ghost the other a Holy Habit
perform c. Rom. 7. Ye cannot do the things that ye would Gal. 5.17 A second Limitation is that the Will is accepted according to what a Man hath he must do what he can else the Will will not be accepted for the rest From these Texts the fault is not laid on the weak degree of the Will but on other Powers A Fifth Argument for Natural Impotence is from the Oneness and Unitedness of Soul The Soul is a Natural principle in the Man and there is Impotence in every part therefore if in one If Impotence in the Will is call'd Moral from the Subject the Will being so why not Natural by being in the Understanding or whole Soul If that be Natural which is born with us this Impotence is so If the Texture and Frame of Essential Properties be Nature as we say Nature will do the Cure Nature is strong or weak this is Natural if that be Natural which is Universal this is so Universal in every Man and part of Man if all be polluted all is weak Sin is a Rust and Dust in the Wheels Gal. 3.22 All under Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 5.23 Soul Body and Spirit need Sanctification Spirit is Judgment Conscience and Soul Affections or Passions Heb. 4.12 Soul and Spirit are compar'd to Joynts and Marrow the Animal Spirits are seated in the Marrow but gross Joynts and Bones of the Body are without from this Oneness of the Soul the Argument for Moral Impotence alone appears strong if a Mans Will were right all were right This is true because it cannot be sanctified or cured alone It is as true if a Mans Understanding were Cur'd all were Cur'd therefore its Cure is reckon'd the greatest Mercy Col. 1.12 13. 2 Tim. 2.25 It 's the summ of Conversion Eph. 5.8 14. Jam. 1.18 to open their Eyes and turn them from Darkness to Light is the summ of the Gospel It 's the summ of the Covenant Jer. 31.34 They shall all know me A sixth Argument for Natural Impotency is from the Devils Potency over our Souls he uses a Natural or Physical Efficiency to hinder our Conversion Eph. 2.2 he works effectually with an Energy and there is need of such an Energy to remove him and his influence Moral Swasion will not Chain Satan he would become very good if perswasion would make him leave off tempting Gal. 2.8 He that wrought effectually in Peter the same was mighty in me Before Man's Fall Satan stood without and used only Moral Swasion which Man could have resisted and dissented from but now his Operation is of a superior Kind than by Humane Converse Eph. 6.12 it s called Heavenly We wrestle against wicked Spirits in heavenly's so the Marginal reading is the Text shows its the manner of Operation that is call'd heavenly as well as the subject about which he sits on the Imagination as a Spider on his Web he can bridle our ruling Faculties as a Man a Horse and spur him in the most tender and unguarded part as a Mans way of Conduct is superiour to that of a Horse another Horse cannot do so so Satan is in a superior Order and Rank of Creatures to us he knows where our Helm stands and can lay his hand upon it and turn us at pleasure we may see it in Lunaticks whom the Scripture calls possess d and yet Possession is a more External way affecting more the Body for I believe possess'd Persons may be in a State of Grace it 's more an Affliction and Punishment than a Sin Heb. 2.14 Satan has the Power of death Heb. 2.14 for any thing I know that Scripture intimates that he has an active Influence on the Death of every Man We call it a Natural Death but it is the Devil with as active Causality as if the Executioner cut our Throat And if Man could resist him either in punishing Soul or Body he were not a fit Executioner of Divine Wrath Tho' his influence is inferior to the Operation of the Holy Spirit for Eph. 6.12 13. in the power of his might we can resist him tho' in that only and tho' Temptation is by way of presenting Objects yet since he is a powerful Spirit abides and works within us we cannot limit it to Objective Influence nor deny all Physical Influence to Objects since Satan can even paint them upon the Imagination and from thence throw his Bombs into the very Soul and prevent our attending any thing that may divert our Thoughts If one more strong than I set an Object before my Eye or Ear and keep my Eye-lids open or not suffer me to stop my Ear I cannot prevent the Influence of the Object it 's got within the guards but when Satan is in our imagination he is much nigher and intimate 7. The Naturalness of this Impotency may be drawn from the Object or necessary Way of Divine Operation in Curing this Distemper which is by presenting the true Image of God and Divine things to the Understanding before ever the Will can be affected with them If the Free-will of Man were advanced as high as the Pelagians would have it that is without receiving the least crack or flaw from Man's Fall it 's Power is only to admit or reject choose or refuse what 's brought within it's ken or what Objects are proposed in the Understanding Now no Man can have any Knowledge of heavenly things except a Heavenly Being proposeth the Idea of them to the Mind No Man can learn any thing by meer words and those Metaphorical too and such are the Scriptural Expressions of heavenly things Our Mind must be some way acquainted with the thing it self before it can know it A Book cannot make a Man an Astronomer without his Globe nor the Globe either without an immediate contemplating the Stars If a Traveller had learnt his Geographical Map with the greatest Accuracy and Exactness he finds his Idea of the Countrey a meer mistake as soon as he views it with his Eye God has made our Souls a Mirror wherein his own Image may be represented as a Looking-glass Water or polished Brass represents the Image of Bodies but they can never do it except the Person immediately approach before them So God must draw nigh to the Soul before it can discern him He by his presence produces his own likeness on the Soul Psalm 17.15 When I shall awake I shall be satisfied with thy likeness David knew this by some earnest of it this made his Soul pant and thirst so for it under the want of it Psalm 42.2 My Soul thirsteth for God for the living God when shall I come and appear before him This Likeness or Spiritual Image is what the Apostle Paul so much travelled for Galat. 4.19 Of whom I travel in birth again until Christ be formed in you For it seems to be the Knowledge of Christ from Verse 9. After that ye have known God or rather are known of God Our Knowledge saith
the Law of Nature is what a reasonable Nature observes to be due from that Relation that is between Men and God or Men and Men Mutatâ Naturâ mutatur Lex Naturae To Love our Enemies to be Charitable to the Poor to Repent of our Offences had been Paradoxical Duties to a sinless Man but now they are plain Duties of the Law of Nature 10. From these very Circumstances the Gospel brings a greater clearness and particularness to the Duties of the Law than the Law it self since the Fall The Blessed Trinity that great Mystery which is the adequate Object of our Worship is more manifested by the Gospel than ever the Law could have done the Example of Christ fulfilling all the Law before the Eyes of Men has not only cast an Honour but a lustre upon it as it never had before the formal Reasons of Duties were never so discovered as they are by the Gospel besides those Comments that in the Gospel he and his Apostles have made of it 11. The Gospel has yet a greater Influence upon the Law in removing of it's rigorous way of exacting Obedience of Fallen Man it has a Coercive Irritating and Condemning Power upon them First A Coercive because by the Terror of its Threatnings it Commands what Man abhorrs and when the poor Sinner obeys he doth it as a Brute for fear of blows 1 Tim. 1.9 The Law is not made for a righteous man but for the lawless and disobedient c. The Quietists say that properly the Name of a Law arises from the Contention and War between Man's Inclinations and Duties but when the Law is Writ in our Minds and becomes our Delight it is a Gospel not a Law however when the Gospel brings in Light and Strength it becomes a very easie Yoke The Law of the Spirit encreases it's strength and the Law of the Members decay and dye We obey by a kind of perswasion God's Efficacy is so gentle upon the Soul Galat. 5.8 This perswasion cometh not of him that calleth you Secondly It has an irritative or Pollutive Power It 's an Old Proverb Nitimur in vetitum Our desire encreases by being forbid Sins taking occasion by the Commandment wrought in me all manner of Concupiscence for without the Law sin was dead Some think that Swearing Prophaning the Name of God and Adultery arises chiefly from this Natural Contradiction in us to the Nature of God if Persons thought them no Sins they would never so much delight in them Thirdly It has a Condemning Power 2 Cor. 3.9 it 's called a killing Letter The Gospel is a City of Refuge There is no Condemnation to them that are in Christ Jesus who has satisfied the Law for all interested in him This is a Newness altering the Law from what it was to Man sinful not sinless 12. The Law which of it self is the Spring of Terrors for the strength of Sin is the Law becomes a Handmaid to Consolation in and thrô the Gospel partly by its discovering to us that Christ has fulfilled the Law for us this is the Marrow of the Gospel and by it the Law of Works is turned into a Law of Faith Partly as it is an instrument to interest us into the Gospel partly as the Law fulfill'd or satisfy'd by Christ is seen by Faith By the Law we have the Knowledge of Sin James 1.24 That 's a Glass to see our selves in 2 Cor. 3.18 The Gospel is a Glass to see Christ in the more vile and horrible the Looks of the one appears the more aimiable appears the other The Law is a Judge Rom. 7.9 to kill the Man by Sentence and to revive Sin Man by Nature and Satan's deceitfulness is very secure and a great Self-flatterer but if the Spirit of the Gospel enliven the Law it makes a Man conclude all the Threatnings on himself and bring him under a Spirit of Bondage He cries I am accursed I possess the Sins of my Youth my Sin is ever before me I am undone So the Gospel Spirit takes the killing Letter of the Law and rouses him out of his Lethargy it makes a Man weary and heavy laden it makes People a People prepared for the Lord for then he begins to see what he thought Righteousness Guilt and what he thought Gain Loss 13. The Gospel Spirit makes a Bridle of the Law to restrain Sin The Wicked cry Let us cast off these Cords from our Neck but when the Spirit comes a little Child may lead them By this Law restraining Grace Works Men are perswaded to forbear Evil by the Lords Terrors what would become of either the Gospel or the Church if it were not for this Use of the Law Farther the Law is a Rule for directing Evangelized persons how to live and it is a Pattern from which the Spirit transcribes a Copy into the Heart of Man It is a Mean of Conversion The Law of the Lord is perfect converting the Soul The Gospel is much honoured when the Saints walk orderly according to this Rule The Second Enquiry is about their Opinion whom the Apostle here opposes viz. What a Christianiz'd Pharisee is For Act. 15.5 such they were I do not say they were the only but the principal party he opposes how far their Faith and Profession reach'd and wherein that Error did consist is next to be considered We find they were of two Kinds Some that did oppose the Mosaical Law to the Gospel as the Unbelieving Pharisees Or the Natural Law as the Pagan Philosophers The one did overvalue Ceremony the other Morality We find the Apostle often disputing against both against the former Rom. 9.3 Philip. 3.1 Gal. 3.5 against the latter 1 Cor. 1.23 Coloss 2. Acts 17.19 The former Party did compose the Law with the Gospel Acts 15.5 Certain of the Pharisees who believed said it was needfull to Circumcise 'em Gal. 2.21 If righteousness be by the Law Christ dyed in vain this Argument would have been of little strength against the Pharisees who crucifi'd him and thought he dy'd a Malefactor but of great Influence against them who mixed Moses and Christ Law and Gospel and expected Salvation from their mutual Concurse The latter denyed the reality of Jesus his Satisfaction and Righteousness but these did deny the Fulness of it they would eak or add to it and except it were the Church of Thessalonica we find by Paul's Epistles that there was not any Church but what was molested and partly corrupted by this Error In the Epistles to Corinth the Apostle calls them false Apostles deceitful Workers transforming themselves into the Apostles of Christ 2 Cor. 11.13 In the Epistle to the Galat. he calls it another Gospel by which they were Bewitched We find the Church of Ephesus is Forewarned of such Acts 20.30 And in the Book of the Revelation they are Charged of Falling from their First Love yet it is Doubtful whether that came by this Error or not For Christ Appoves of her Orthodoxy
undertake all these Tribulations on this Condition that in my day thou shalt raise the Dead even all who have died from the first Adam until now and all those that shall be Created and shall save them c. The Conclusion I draw from this large Narrative is That no part of Evangelical Obedience is here wanting Faith and Repentance the influence of the Spirit Jesus a Lawgiver and Principal Meriter Sincerity an acceptable Measure c. And suppose them not all of a Mind yet Charity will ever make us conclude the Believers to be of the best Mind among them And the Error here oppos'd in this Church at Rome by the Apostle is the same that now in the Church of Rome is oppos'd by the Protestants 2 Thes 2.7 This was that wherein the Mystery of Iniquity did already Work the Doctrine of Merit was already begun and no other Error can be found to have such a fair appearance when the Apostle wrote to the Thessalonians the Church at Thessalonica was free of the Error and she of all the Churches only was and may be therefore the Mystery of it was reveal'd to them Mr. Squire of Shore-ditch says on this Epistle to the Thessalonians That the placing of Faith between Mercy and Merits is like the Infant between the two Mothers if divided it must be destroyed It s like the Pale Horse Death sits on it and Hell follows it is a damnable Assertion without peradventure and a Bellarmine after his long Dispute for Merits concludes that it is most safe to trust in Mercy alone And what way Rome had her first beginning by that way she is most likely to attempt her Restauration and by opposing Merit our first Reformation began which has this for its Glory it s a Restauration of Christianity to its Primitive Purity and while we preserve this Doctrine she will never corrupt or stain our Souls however she may prevail to oppress our Bodies But it is to be lamented that so many bearing the Name of Protestants are so deeply tinctur'd with this Doctrine of Opera Tincta Works Meriting because tinctur'd with Christs Merits The Third Enquiry shall be a more close Examination of the Extensiveness and Comprehensiveness of this Law of Wâ—rks that is excluded from being the Rule or Law of our Justification Because boasting would not be excluded from us by it if justified by it and on the most sincere Scrutiny I can make I find all Laws and all Works as perform'd by us are excluded the Arguments for Proof of it I shall reduce to these five Heads 1. The Nature of a Law in general is excluded 2. The Natural Law is 3. The Moral Law is 4. The Mosaical Law is And 5. The Evangelical and our Evangelical Obedience to it is excluded 1. The Nature of a Law in General is for every Law is a Law of Works and a Law of Works is excluded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law signifies either in general Doctrine as Isa 2.3 Out of Zion shall go forth the Law and the Word of the Lord from Jerusalem Joh. 10.34 Is it not written in your Law I said ye are Gods That is no Precept See Joh. 15.25 Gal. 4.21 Or it is taken properly and then it signifies a Doctrine of Works hence Works and Law are reciprocal without Law Rom. 3.21 is the same with 4.6 without Works We are justified not only without the Law of Works but by a Righteousness without the Law Gal. 3.21 If there had been a Law given which could have given Life verily Righteousness should have been by the Law Works is no Distinctive Addition as Dr. Tuck of Cambtidge says but Explicative Rom. 2.13 The doers of the Law shall be justifi'd to do the Law and Works are the same in the Apostles style they are of so nigh kindred he adds it to tell us what he means by Righteousness of the Law viz. Works Commanded by and Conform to the Law the whole Constituent parts of the Description of a Law manifests this first its generical Nature it s a just Act of a Superiors Will. We call Statutes or Laws Acts of Parliament it s their Will what the Subject should do Psal 33.8 He commanded and it stood fast Psal 143. Teach me to do thy Will and in the Lords Prayer Thy Will be done 2. The Author of a Law is the most Supream Power Dominative Power as the Master over the Servant the Father Husband Tutor c. Juridical Power is not Judges are but Administrators Applyers of the Law to particular Cases and Persons they are Jussa Populi rogante Magistratu the Peoples Commands ratified by the Supream Magistrate It 's very diminutive English of Jussa when it 's called Votes that is only Wishes the old Saxon word is Lowe Consent because a Covenant between Prince and People is the Spring of Laws But why all this Authority The Command needs it it 's to Work hard Work is required and we need Awe to put us on hence Exod. 19. 20. God sets an Emblem of his Power and Authority before his Law 3. The Effects are 1. Obligation 2. Command and Prohibition 3. Punishment or Impunity by permission but all terminate in Works And tho' the Mediatorial Law which was the most severe Penal Law that ever was Sufferings being the great Duty yet the Fruit of it is called Work and Doing I come to do thy Will and to work the Work of his Father 4. The Subjects of the Law are by way of Eminency call'd Subjects Rom. 3.19 They that are under the Law are call'd so from its Energy and working Efficacy in them And therefore tho' only a rational Creature is a doer of a Law mov'd reasonably by Fear or Hope yet the Efficacy occasions Metaphors in mute Creatures Job 38. Hast thou commanded the Morning since thy Day and our Inclinations to Wickedness are call'd the Law of the Members and Rules of Art are call'd Laws Custom which is a Habit of working is call'd a Law 5. The Matter or Object is Work something to be done Th. A. A Law is a Rule directing our Acts what is to be done and what not And again It 's Divine Wisdom as directive of all our Acts and Motions Biel. It 's a sign of Right Reason dictating what we are obliged to do and what not 6. The Properties are Rom. 7.12 Holy Just and Good 1. Holy from the Matter it distinguishes between Holy Actions and the Vile ones 2. Just from the Manner not to give Laws where not Subjects or where they neither Protect nor can Punish The Law-giver must be able to Save or Destroy what he gives Laws to Jam. 4. therefore it 's ridiculous for Man to give Laws to a Spirit or Conscience in Matters religious and where he has Power he must distribute Burdens and Works by Proportion according to Ability to bring one part of a Nation under Penal Laws and another under Priviledges is not an equal distribution except