of Grace is to Communicate it self 2. The Gospel having such a Communication of Righteousness so High so Perfect can accept a Sinner by putting upon him a Perfect Righteousness and Obedience and so blot out all his Transgressions and Imperfections by a full and free Pardon the Penalty being fully Answered and discharged by Christs Death and Sufferings even as the Righteousness is fulfilled by him who is that Image of Glory But the Law being only a Rule and no more can accept no less than the whole and Perfect Obedience For the least Offence being as they speak Solutio continui a Convulsion or Breach of the whole Frame of Righteousness the Law can pronounce nothing but Condemnation to a Sinner who hath not that Full and Perfect Righteousness of the Gospel to offer to it but sollicits and stirs up and works Wrath by the discovery of Sin and it stains all Imperfect Righteousness by declaring the Offendor in one Point guilty of all It brings to nothing all outward Righteousness by shewing the very first Desire or Coveting to be Sin 3. The inward Inherent Righteousness so absolutely Necessary to be in every Person redeemed by Christ and united to him is not only enjoin'd upon him by a Letter that Kills by Commanding and giving no Power but is conveyed to him by a Quickning Spirit changing him into the same Image from Beginning Glory to Perfect Glory as by that Lord who is that Spirit Jehovah one with that Spirit and who himself is that Image and that Spirit So every one Redeemed by Christ is the Epistle and Gospel of Christ it self written not with Ink but with the Spirit of the living God This the Law can never do it Commands and supposes the Power which was once given but the Law never considers the Loss by the Fall nor takes Compassion of it So never it can become a Gospel For the Gospel brings every good Work from the Treasury of Eternal Love and Grace from the Blood of the Everlasting Covenant by a meeting of the Spirit of the Gospel in the Heart of every Elected in Christ and from Providential Opportunities and Advantages of such holy Action and good Work according to the Will of God Heb. 13. 4. The Reward therefore and the whole procedure of Judgment is according to the Gospel of and according to meer Grace to all the Elect of God though in and with a Splendor of Holiness and Purity But whatever is done at that day so that the Law hath the Superiority even to and upon Those who enjoy the Gospel all is turned to Condemnation and Aggravation of Punishment even to and upon all those who are not the Evangelized the Children of the Gospel by Election and yet in a way of clearest Justice and Righteousness according to their Works in that Righteous Judgment as shall presently be in a particular Head of this Dscourse made out concerning that great day 5. The Gospel hath this most illustriously peculiar to it that it toucheth nothing even that is in its own Nature most severe and farthest from Grace but it by its high Dominion of Grace it Subordinates it to the Ends Purposes and Service of Grace even the Law Sin and Death that where they Abound Grace does much more Abound where Sin by the Law does Reign unto Death All who receive abundance of Grace and of the Gift of Righteousness shall much more Reign in Life by Jesus Christ and Grace it self so Reigns As therefore it hath been made out Even the Law is throughout taken into this great Service of the Gospel for the great Ends and Purposes of Grace but now the Law takes nothing under its Cognizance but so far as it comes under its Hand with Relation to Fallen Man it turns it like it self into a Killing Letter and into a Ministration of Condemnation Let us therefore consider the most different Influence of the Law in Three Dispensations that Comprehend all the Dealings or manner of Treaties God hath had with Man since the Transgression of Adam 1. That which is the most Universal Dispensation of God towards all Mankind and is generally stiled the Law or Light of Nature or as the Apostle calls it The Work of the Law written in the Heart wherein All should be doing by Nature the things contained in the Law Men being a Law to themselves And this though it be the lowest of Divine Dispensations to Men in order to recovery of the Elect in order to Humane Society for the Elects sake yet it is general to All Only in Children and Ideots it is hidden and close folded up for want of the Use of the Faculties else it is the same And it is by the Interposal of the Mediator for the Elects sake that there should be a World under the Patience and long-Suffering of God and by the same Patience and long-Suffering there was a Reserve and Reprieve from the utter Loss of the Image of God as from Christ Communicated on account of which he is said to enlighten every Man that comes into the World which Light is capable of more and more degrees of Clearness and Power if closely attended to whereby the World becomes habitable by being under the Government of that Eternal Wisdom by which Kings Reign Princes and all the Judges of the Earth decree Justice Prov. 8. 15. Now this Reserve of the Image of God in Man as it falls under the Law or the strict Rule of Holiness It serves only to Self-Accusation as to every particular Person that he hath not acted up to that Law and Light within and yet still if they did live up to the highest degrees it could not make a Recovery or Restoration of any Man without Christ For without any the least Acceptance of what is done according to it It only Aggravates what was not done to the height so that That Accusation of Thoughts the Apostle speaks of the Law hath its Power over and the Excusings or Apologies of Thoughts are from the Grace of the Gospel which does allow them in Abatement of Condemnation for any good thing found in them or done by them and therefore the Apostle says God will Judge the Secrets of all Hearts at that Day according to this Gospel by Jesus Christ shewing that with Relation to this Light given by the Mediator and for his sake God will proceed with great Gospel Equity and Mercy which may be another and greater Senâ—e of those words before given to all those who have laid together those Remainders or Reserves of the Light of Nature and the Patience and Goodness of God of which he hath given so many Witnesses So that it shall be more Tolerable for such than others who have trodden all these under Foot and run into all Excess of Riot Cruelties and all Uncleanness with Greediness But in all the Elect the Grace of the Gospel makes much a higher use of this Light for it lifts them up above it into a New-Creation
God and us but by the Blood of the Lamb offered by the Eternal Spirit and his Appearing in that Blood to the very Face of God for us in Heaven For on the least Failing or Offence the Law hath none to offer us So that there can be nothing but Condemnation On this Account therefore we find in the Gospel so many of the Laws Severities that we may be continually awakened to go to Christ 2. That we may find Inability in our selves to do any thing suitable or agreeable to that holy Law which Commands with an Astonishing and Admirable Excellency of Holiness but gives not the least Power or Strength to perform what it Commands And in both Respects The Apostle may be very well understood If there had been a Law that could have given Life verily Righteousness should have been by the Law But the Law that Commands and gives not Power is therefore called a Letter that Kills 3. That herein the Gospel may shew it self to be a Gospel indeed In the Ministration of Righteousness opposite to the Law the Ministration of Condemnation and in the Ministration of Life and Power by the Spirit giving strength to do what is Commanded and so enabling the Spirits of Saints to become the Epistle and Gospel of Christ Ministred by the Servants of Christ in Preaching the New Testament but written not with Ink or in the Leaves of the Bible but with the Spirit of the Living God and not in Tables of Stone but in the Fleshly Tables of the Heart and therefore is the Gospel in all its most proper ways of Speaking so constantly interlineated with Christ and his Spirit 4. Seeing what even the Spirit is pleased to vouchsafe in the present State is so much below the very Glory the Gospel holds out There is a continual Incitation the Gospel sets before us to desire that Change from the Beginning Glory of the present State to the Glory that shall be in the Perfect State of the Kingdom of Christ And on this Account is that Future State so often mentioned when indeed with a Face perfectedly open we shall behold as in a Mirror not as in ordinary Mirrors our own Natural Faces but Jesus Christ the Image of God in his own Glory and we now are in Degrees and shall be perfectly Changed into the same Image from Glory begun now to the Perfection of the same Glory in the Kingdom of Christ as by that Spirit Jehovah And this gives us the true Excellency of the Gospel The Law like our ordinary Mirrors shews our own Faces by that Light which first indeed represents what we ought to be but we not being that it Reproves and Condemns such Sinners or Imperfect Saints as the Best are but it shews no Glorious Image or not in Christ with an Efficacious Changing Grace and Power But this the Gospel does for us 4. The Gospel takes the Law into it self that it may though it be in it self a Ministration of Righteousness and Life and Spirit Yet that it may by the Law shew the Greatness of the Sin of Unbelief and Impenitency Reâ—â—ection of it self and Refusal of its gracious Offers And this it does on Two great Reasons 1. That all those Manifestations of the Sin and Danger of an Unbelieving Impenitent State may be Rational Instruments and Conveyances in the hand of the Spirit of that Power of Faith and Repentance flowing from it self in the New-Testament into the Hearts of the Elect. 2. That the Gospel may have in Readiness the Law to Revenge every Disobedience against it self and yet preserve its own high Title of the New-Testament and the Covenant of Grace For as the Lord saith I accuse you not You have one that Accuseth you even Moses in whom you Trust and I Judge you not The Words that I have spoken they shall Judge you at the Last Day viz. in the Virtue and the Authority of that Eternal Law of Righteousness which as hath been shewn cannot but pass along with the so gracious Gospel Dispensation And thus when the Gospel hath made offer of it self and all the Grace of it without Saving Effect The Law and Justice according to it Seises upon the Sinner for Sin against that Eternal Righteousness Essential to it self and against the Unspeakable Grace of the Gospel with dreadfullest Aggravations of Condemnation And herein Jesus Christ the Eternal Son of God in our Nature is the Righteous Judge at that Day though here on Earth he judged not being Come not to Judge but to Save And his Judgment is according to that Eternal Law seated in the Heart and Thoughts of Men and yet according to the Gospel as the Apostle speaks declaring that his Judgment agreeable with the Law written in Mens Hearts and so in the Word of God which very Law written in the Heart and Thoughts of Men Accusing or Excusing is now in the hand of Christ and of the Gospel to its own great Ends of drawing them to Christ who are his and leading them under the Conduct of his Spirit And God is said there to Judge the Secrets of Mens Hearts according to the Gospel concerning that Light and Sense of Natural Conscience Because the Grace of the Gospel both exalts this Light and because also according to the saving Effects of the Gospel upon these Powers of Natural Conscience so preserved by Christ every Man is found to Honor Praise and Glory or else falls under the Revelation of the Righteous Judgment of God upon their hard and Impenitent Hearts and Ways by which they have treasured up Wrath against the Day of Wrath. And of all things in both States Jesus Christ is most righteously and propperly constituted the Judge as shall be further made out But notwithstanding the Law and the Gospel do thus far join themselves one to another yet which will come up close to the Decision of this Question The Law can never pass into the Nature of the Gospel nor can the Gospel become a Law For First It is most evident the Law can never become Gospel or of the excellent Nature of it as shall be seen in a brief Compare of the one with other in these following Particulars 1. The Gospel or New-Testament gives the Image of the Glory of God in the Face of Jesus Christ an Image of the Admirable Beauty and Life in Christ the Wisdom of God the Righteousness of God and the Power of God Perfect Increated Invariable Eternal ready to communicate it self in Richest Abundance to All the Election of God But the Spirit of God it self Represents the Law a Holy and Righteous Rule It must so needs be But it is Engraven only in Tables of Stone or written with Ink For Jesus Christ the Image of God in which Adam was made withdrew upon the Sin and Fall of Adam and what Adam had was lost and defaced so that there is a Rule of Glory but no Image of Glory as in the Gospel that by the Covenant
The true State of Gospel Truth Established upon the Free Election of God in Christ THE Agreement and yet Difference between Law and Gospel So that the Gospel cannot be stiled Law THE Inconditionateness of the Gospel Salvation THE Procedure of the Day of Judgment In the way of a Conciliatory Discourse upon Mr. Williams his CONCESSIONS By T. Beverley LONDON Printed for William Marshall at the Bible in Newgate street where you may be supplied with most of Mr. Beverley's Works and Dr. Owen's late Pieces viz. His Dominion of Sin and Grace bound 1 s. His Meditations and Discourses concerning the Glory of Christ being the Second Part and Application of the First Part that have been Printed twice Price bound 1 s. Two Discourses lately Printed of the Work of the Spirit that is wanting in Dr. Owen's Folio Both Discourses bound together in Octavo Price 2 s. His Guide to Church Fellowship bound 6 d. You may likewise be supplied with most of Dr. Owen s Books in Print 1693. The PREFACE THat the Jealousie of so many of the Servants of Christ hath been so exceedingly Awakned and Enflamed by Mr. William's suspicious Attempts to obscure the Doctrin of the Free Grace of God in Christ is to me a very great Prognostick of that Kingdom of Redemption drawing nigh and that Philadelphian State to which Christ hath opened a Door which none can shut and they therefore who are now nearest to it are obliged by Christ to hold fast his Word herein that among all the Professors of Protestancy who hold it in this part so loose none should take their Crown who are true Philadelphians Hence it appears that no more disadvantagious a Time could have been Chosen out by those who would Eclipse that Glory of Free Grace for their making an Attack or Impression upon those Doctrins wherein it is concern'd with Success So I hope it does appear No happier time when in this present Sardian State there is but room for dispute concerning them could have been singled out for the Friends of it then now when so many zealous Maintainers and Defenders of it have openly shewn themselves and offered themselves willingly should I say To help the Lord against the Mighty in the high Places of the Field of these Debates for so great Truths And indeed it is a duty on such Occasions to Discover the Foundation of Error and Mistake even to the very Neck and if in this Search some Essays are to find out and to bring out of the Scripture Treasury not only Things Old but New I hope none will be offended seeing as it is a duty at all times so it is more hopeful so near the day dawning and the Day-star arising such humble Offers should not be accounted foolish Fires but some Beams and Rays of that Light that shall appear more and more to the perfect day In the mean Time I have made it my earnest Endeavor not only to preserve herein the Analogy of Faith but to offer as a Key and Clue in all these Disputes these Five grand Principles 1. The whole of our Salvation is from God through God by God and so to God From God in the Majesty of the Father through the Mediation of the Eternal Word and Son of God by the Efficacy of the Eternal Spirit to the Praise of the Glory of his Grace All in All. Thus the Divine Being is the Father of Lights with whom is no Variation or shadow of Turning not only in his own Perfection but always looking full on his Elect. 2. That the Manifestation of this Salvation by that mighty Power and Efficacy of the Spirit is in the due Times and Seasons and in the just order really and effectually vested in the Spirits of the Elect and so joins their several Faculties and so the Action and Conversation according to all that is spoken of in Scripture 3. That the Law is the irrepealable standard of all that Man himself is to do whether imprinted on Man in the very Creation or revealed further by God in any after Manifestation of his Will which the Gospel as occasion requires takes into its own hand and makes use of and whatever is to be found in us according to the Gospel the Law lays its Sanctions upon it 4. The Gospel Commands nothing if strictly and properly taken Requires nothing Commands nothing that yet it declares must be in us in answer to it self nor that it declares must and shall be in us according to the Law but it making use of the law as to all the Commanding part It self gives and conveys all as being the Covenant of Grace from the Father through Christ the Son of the Father in Grace and Truth by the Holy Spirit 5. The Judgment of Christ is according to the Law answered thus by the Gospel as the Covenant of Grace in Relation to his own Elect Children Members and Servants written in the Lambs Book of Life by the Fathers Election from the Foundation of the World and in Relation to the Non-Elect His Judgment is according to the law of Righteousness imprinted on the Hearts of Men and according to that Law obliging upon any Manifestations or Intimations of the Gospel revealed to them Whoever then keeps these great Principles as a Pole-star in his Eye shall find himself guided by them in all the various Disputes of them and not fall into either of those great Errors the Apostle James warns us against of saying when we are Tempted we are Tempted of God who cannot be Tempted of Evil neither Tempts any one Nor the second like to it viz. Not to be sensible every good Gift every degree of good much more every perfect Gift is from Above and does not rise up but comes down Therefore above all the Assistances of the Divine Spirit guiding Us into all Truth and bringing every thing into our Remembrance I most humbly beseech for them and for my self and therein beg the Prayers of All who shall Read with any Approbation this short Discussion of these Truths Books Sold by William Marshall at the Bible in Newgate-street Relating to this Controversie viz. 1. Mr. Beverley's First Conciliatory Judgment concerning Dr. Crisp's Sermons and Mr. Baxter's Dissatisfaction in them Price sticht 2 d. 2. Mr. Beverley's Second Conciliatory Discourse upon Dr. Crisp's Sermons on the Observation of Mr. William's Dissatisfaction in them Price 6 d. 3. Samuel Crisp Esq his Book Entituled Christ alone Exalted in Dr. Crisp's Sermons partly confirmed in Answering Mr. Daniel William's Preface to his Gospel Truth stated How he hath wronged as well the Truth as the said Doctor in the great Point of Justification by the Neonomian Doctrin Price 6 d. 4. Samuel Crisp Esq his other Book Entituled Christ made Sin from 2 Cor. 5. 21. Evinc'd from Scripture upon occasion of an Exception taken at Pinners Hall at Reprinting of Dr. T. Crisp's Sermons Price sticht 1 s. 6 d. bound 2 s. 5. There is lately Published A plain Inquiry
into Gospel Truth as stated and vindicated by Mr. Dan. Williams especially in Reference to the Doctrin of justification and the nature of his Proceedings with his Testimonies hereupon By Thomas Edwards Esq Price stitcht 1 s. 6. You may be supplied with Dr. Chancey's Three Parts lately Printed against Mr. Williams 7. You may likewise be supplied with Dr. Crisp's Works 8. Where is Sold Mr. Troughten's first and second Parts of Justification and Caâ—â—â— on Job in two large Volumes in Folio Price bound 40 s. And Poole's â—â—nâ—â—sis Crâ—â—icorum in two large Volumes bound 1 l. 10 s. A Right State of Gospel Truth Presented to Mr. Williams Occasion'd by some Assertions of his so called Defence of Gospel Truth I Have upon the View and Consideration of the Reverend Mr. Williams his Defence of Gospel Truth and the many excellent Confessions of the true Grace of God wherein we stand therein found Thought it necessary for my self as in a low and humble Capacity yet having appeared as a Reconciler upon the Account of the Sermons of Dr. Crisp not to come forth as a Disputant much less as a professed Adversary but as a Reconciler of some of the Collateral and Derivative Branches of that Grace and Truth I find in that Discourse to their Principals and to Prune what seems not to be so Reconcilable that the Whole may be seen in its Order and Beauty And herein I Labour to avoid not personal Reflections I am out of the Temptation of them where I Profess Honour and Esteem only but of any Aculeate Animadversions on or Encounter with particular Expressions wherein the Fundamental Interests of Truth are not lodged or concerned but I have set my self to Establish those grand Points of Gospel Truth which I am perswaded ought at all times to be set in a clear and full Light on all Just Occasions in the most stated and Solemn Discourses and at all other times so interwoven That they may shine out and give their Light both to Prayer and Preaching While there is just room and scope yet left for all those Scriptural Expatiations into Instruction Exhortation Expostulation Reproof as Methods of Direction into the ways of Righteousness but still so as they may be enlightned by these Springs of Gospel Light Truth and Grace which I am now undertaking to Conciliate them unto This I have endeavoured in the most plain and perspicuous Method And so that whatever may appear in Mr. William's Book of a contrary Sentiment and Inclination may be comprehended so as to be resolved in some Cases of Doubt in others Foreprized or Guarded against not to say Answered And herein I have made it my Business to level the Discourse to these Heads or Points 1. To state the Gospel Doctrin concerning the Eternal Councils of God with Relation to all his Elect who are the principal Concernees in all these Points Yet with necessary Respect to all others so far especially as what is said of others or in General is necessary to be considered as Ilâ—ustrating these things with Relation to the Elect. 2. I have made an Essay upon that noblest Point of Debate How far the Law upon its own Authority necessarily and indispensibly falls in with Ratifies and confirms the Power and Authority of the Gospel And how far the Gospel finds necessary to it self and to its great Ends not to make void but to Establish the Law And whether upon all this the Gospel can by it self be properly stiled a Law which I on great Reason make out in the Negative 3. I have offered great proof that the Faith Repentance Sanctification and Good Works the Gospel requires cannot be justly deemed or taken for Conditions or Qualifications but are Effluxes as from Electing Love and Grace so from the Righteousness and Death of Jesus Christ and his Victorious Resurrection through which the Holy Spirit is given and are as free as Election and Justification Themselves When they are considered in strict Relation to the Elect however in Relation to the Non-Elect or as generally spoken of They may put on such Notions or Representations as of Conditions or Qualifications 4. I have endeavored to Illustrate the Procedure of the Day of Judgment to be so described in Scripture that the Primary and Supream Representations and that subordinate all others to themselves are most exactly agreeable to the Free Grace of the Gospel not as a Law nor requiring any Qualifications or Conditions with Relation to the Elect but as gloriously appearing with its own Product and Effect as it shall be made to appear the Glorious Gospel of the Blessed God and by the appearance of Jesus Christ with his Saints in whom he will be glorified and admired at that day I begin with the first And seeing I direct this Conciliatory Discourse to them whom I suppose to acknowledge with me an Election of a certrin Number to Salvation and Glory I make this Appeal to them Are there not in Scripture highest Assertions of Eternal Love and Grace Independent upon Qualifications and Conditions in them who shall be made Partakers Do not all stand in a Frame and Connexion Election Calling Justification Wisdom Righteousness Sanctification and Redemption All as free and as certain the one as the other It is true the Wisdom of God hath so contrived and ordered this Preaching the Gospel That it is to be published promiscuously to the Non Elect with the Elect and as I may say to Probe for the Elect and to draw them out with Efficacy and Power by the Spirit joining with the Word It is also most true These cannot be apply'd to particular Persons but as â—â—â—â—â—ing Grace singles them out by Calling Sprinkling the Blood of Christ on their Hearts and Sanctification but they are always True concerning the whole Number and Body and so concerning every single Person And they may and ought to be openly Asserted and Maintained in Doctrin and also to be offered in Preaching and Publication of the Gospel as occasion Requires to invite and draw Souls by so free Absolute and Independent a Grace declar'd to Lost Man in all the Election of God And who knows but it may draw this and that particular Person in a Congregation and therefore with great hopes of a Divine Co-Operation It ought to be as other Truths Promulged And I doubt not when God opens the Mouths of his Servants in the boldest and frankest Declarations of Truth as he will when the as 't were new Song shall be learnt and so taught by the 144000 on Mount Sion with the Fathers Name on their Foreheads it shall be Sealed with the greatest Number of Converts as it was in Peter's Sermon offering that Grace which thing I humbly declare my self to be waiting for as the great Consolation of Israel And there are undeniably many great Scriptures that set out the freest most absolute and Independent Grace throughout our Salvation from first to last as Patterns or Exemplars of all Scripture such
Let me have my Portion of good all in my own hands Thus all Mankind had been secured and not left to the hazard of every single Person betraying himself For it is most apparent by Adam what every one would have done he having all possible Advantages in a fresh Vigorous Holiness an unstained World Such a lively Invitation of the Tree of life Such a short Act of Self-denial or refusing to be a God to himself as he thought to be by Eating of that Forbidden Fruit. But now let us see what all this contributes to the Points we are upon which will be found to be exceeding in Enlightning both the Law and the Gospel to us 1. From hence it appears the Law is an immutable and unchangeable Law of Holiness and of Everlasting Obligation while there is such a Being humane Nature For it arises from the Being of God to be enjoyed in Holiness and Blessedness by Man made so to enjoy And it arises from the Image of God Jesus Christ in and by whom that State was to have been Confirmed and so for ever Enjoyed and by whom it is to be so Recovered 2. From hence it Appears there can be no new Law but what must of Necessity entwine and incorporate into that First Law and merge into it so Adequate to the Being of Man Enjoying the holy and Blessed God by Jesus Christ the Image of God Such was that Law of not Eating the Forbidden Fruit It was a Law of Trust in Christ the Image of God the Way and the Truth and the Life by way of Confirmation and so was immediately Adopted into that Law of Righteousnoss and Holiness The Law of Faith in Christ the Redeemer and of Repentance is in this Sense no new Law but that Old Commandment and a New Commandment only by being new Illustrated by a more glorious Light but it unites with that Law first given of Holiness in and by Christ the Image of God for the enjoying God in Conformity to him now in away of Redemption Expiation and Recovery and thereby a Return to our First State according to the first Law 3. From hence it Appears the Everlasting Covenant of God in Predestinating a Number of Mankind to be Conformed to the Image of his Son cannot be disanulled or added to nor taken from by any Dispensation or manner of Speaking that comes after it according to that Fore-mentioned Rule of the Apostle Gal. 4. 3. understanding it of the Elect of God controlling all Doubts so that what Christ was to do as the Image of God by way of Confirmation He now does by way of Redemption by that mighty Eflectuating Image of the Glory of God in Christ by his Spirit 4. From hence it Appears that Jesus Christ in the first and original Right of being the Head of every Man and the Image of the invisible God by whom and for whom All Things were made and without whom nothing was made that was Made and in whom they consist upholds a present State of the World in the Patience and Long-suffering of God and also bears up as he pleases the Natural Law in which Man was made enforcing the Reasonableness Justice and Equity to Turn by Repentance to that God Who leaves not himself without Witness in giving Fruitful Times and Seasons and filling Mens Hearts with Food and Gladness and so signifies Grace and Mercy and to Recover themselves as far as to the utmost they can to that State of Righteousness of which they find such plain mentions of in their Hearts and finding the shortness of their own Power to cast themselves upon Divine Grace and Help And where the Light of the glorious Gospel comes according to all degrees of Divine Revelation the Obligation rises higher and becomes stronger For the Transgression and Ruin of Humane Nature does not take off the Obligation of Duty but it stands wherein soever God does not immediately execute the Penalty or vouchsafes any Remainder of Power at first given or increase and Advantage of that Remainder and wherein soever Men do not thus there is a Just particular Personal Condemnation But yet it Remains according to the first Standard Law of Creation every Man must be miserable for ever and die the Death whoever is not found in the Image of God in Christ in Righteousness and true Holiness for the Enjoyment of him 5. From hence it lastly Appears The Elect of God in Jesus Christ must be perfectly restored into a state of Righteousness and freedom from Guilt into a state of Holiness and Purity for the Enjoyment of God and seeing this cannot be in Man Fallen Sinful Unholy and so Miserable for ever It must be by the Sacrifice Righteoâ—sness and Obedience of Christ imputed by the Restoration of his Spirit and all according to Grace and Riches of Grace and to the Praise of the Glory of that Grace which Adam first refused but is hereby exalted to a far higher Glory by Jesus Christ appearing thus a Redeemer a Reconciler an Eternal Spirit so closely united and fully declar'd in Redemption For the Lord even Christ and his Increated Spirit is that Spirit changing into his own Image from Glory to Glory by that Spirit who is Himself Jehovah That I may now make a nearer Approach to resolve this great and weighty Question Whether the Gospel can be in true proper and strict Sense stiled a Law I will now propose these Two Heads to discourse it upon 1. I will shew how far the Law as it is a Law must yet needs join its Authority for and with the Gospel according to its eternally Holy and righteous Nature and then I will on the other side shew how far the Gospel without any Abatement of its purest Gospel-Nature makes use of the Law as a most righteous holy Law to its own most graoious Ends. 2. I shall make it yet most evident from Scripture that the Law can never as it is Law in the Scripture Definings and Discourses of it become Gospel Nor on the other side can the Gospel as it is Gospel and drawn out according to the Everlasting Covenant pass into the nature of Law according to Scriptures describing of Law I begin with the First Head to shew how far the Law cannot even as Law but join its Authority to the Gospel 1. That the Law of Reason and Understanding of Righteousness Holiness Goodness that God hath engraven upon the Heart of Man and seated in his Conscience cannot but Establish the Revelation of Christ and Grace by him manifested by such a mighty Power from Heaven and asserted by so many Infallible Proofs to be from God so full of Goodness and Grace above the very Law of Creation it self Implanted in Mans Heart It cannot I say but Establish it as a Faithful Saying and worthy of All Acceptation of both Faith Love and Obedience So that in this very Regard it may be truly and properly stiled a Law of Faith and Obedience to the Gospel
among all Nations to whom it comes and is most strictly enjoined and commanded by it And so the Apostle might most elegantly say Boasting is excluded By what Law of Works viz. The Law as it Commands Works Nay by the Law as it Commands Faith or the Receiving Christ as a Saviour and his Righteousness by meer Gift and of Grace in which Righteousness hath so great Honour and full Satisfaction paid to it that it cannot but accept and charge upon All that hear of it the Acceptation of it But because thus Faith will stand as a Work though as I may call it a Post-Work or a Work after Sin I rather understand the Apostle using here the Word Law of Faith in a Lax and Allusive Sense as any Doctrin or Divine Manifestation may be called a Law 2. The Law hereupon cannot but enlarge its Promises according to this Divine Constitution For if God have declared that He will give Eternal Life to all that Believe in Christ and savingly Turn from Iniquity by Repentanâ—â— and doth accept the Righteousness of Christ imputed to Believers instead of unsinning Obedience the Law must needs join Issue with these Declarations of God and with what Infinite Truth and Grace have said and Confirm with its own Sanctions all these Promises as earnestly to be desired and laid hold of yet still this belongs to the Law as Law and enterferes not with Gospel as Free Grace For as all the Commands of the Law are grounded upon the Sovereignty and Righteousness of God So are its Promises grounded upon the Power Truth Goodness and Unchangeableness of God If then the Gospel declares a Righteousness of God a Righteousness of God by Faith in Jesus Christ accepted of God beyond any Righteousness by Works of the Law The very Law it self opens and enlarges all its Promises to that Righteous Person by the Righteousness of Christ and as this Righteousness on which such a Person is Justified is exceeding unto Him and upon Him as the Apostle speaks that is every way over flows him and so beyond all other Righteousnesses So does the Law extend its Promises to the utmost in Relation to it and therefore God is said as in Triumph to declare herein and at that very time his Righteousness that he might be Just and the Justifier of him that Believes in Jesus Rom. 3. And the Apostle John saith If we Confess our Sins that is acknowledge our Absolute Necessity of such a Righteousness by Christ and receive it He is Faithful and Just Even according to the Eternal Law of Righteousness to forgive us our Sins and to Cleanse us from All Unrighteousness So they who receive abundance of Grace and of the Gift of Righteousness shall Reign in Life by Jesus Christ Not only Live as the Law saith to the Man who doth its Works but Reign in Life the Promises of the Law being stretched out and accumulated upon such a Person so Justified by the Transcendent Righteousness of Christ 3. The Law opens wide its Threatnings in the Cause of and on Injury done to the Gospel and the Grace of God Revealed in it for Seeing It is Essential to the Law of Righteousness to Condemn Sinners It is also Essential to it to Condemn and Adjudge to its Punishments according to the Degrees of Sin and Guilt For saith the Apostle He that Transgressed Moses Law died without Mercy under two or three Witnesses and every Transgression Received a just Recompence of Reward that is according to the degree of Guilt and Demerit Of how much sorer Punishment suppose ye shall he be thought Worthy who hath trod under Foot the Son God and Counted the Blood of the Covenant a Common Thing and done despite to the Spirit of Grace This is plainly according to the Law of Righteousness according to which also Christ said It shall be more tolerable for Sodom and Gomorrha Thus we may see how far the Law must needs attend the Gospel with all its Authority I will now shew how the Gospel takes in the Law and makes use of it for its own great Ends and Purposes Upon Account of which the Apostle says Do we make void the Law nay we Establish it The Law stands fair in the Gospel and in its Full Perfection of breadth and length that it may shew the Glory of the Righteousness and Obedience of Jesus Christ and also It stands with all its Penalty Severity Curse and Condemnation that it may shew the Deep of the Sufferings of our Great Mediator and Interpret to us the Agony wherein he Sweat drops of Blood and the Meaning of that loud Cry My God my God Why hast thou Forsaken me For said Christ Thus in every Iota of the Revealed Will of God It be came Him to fulfil All Righteousness 2. That it may shew to all the Glory from which they are Fallen and from which they daily fall lower and lower the Deformity of their own State the Dread and Horror of that Ruin and Condemnation of Hell and Death that is so justly come upon Sinners fallen short of that Glory of God For this Holy Righteous and good Law of such Purity and Cleanness a Fiery Law a Royal Law a Law of Liberty Shewes all the Hatefulness of Sin and Justice of Punishment and Condemnation And All This is in order to Humiliation Sight and Sense of Sin Conversion from it and especially to shew the great Necessity of Christ's Redemption Grace the Free Gift of Righteousness and Justification by him For thus by the Law is the Knowledge of Sin Thus the Law worketh Wrath That is it both stirs up the due Apprehension of it and if not prevented by Pardon and Justification It calls up Vengeance against the Offender wherefore the Law is our School master to bring us to Christ by the Severity and Rigor of its Justice And as such it is in the hand of the Gospel 3. That the Gospel may by the Law shew that perfect Pattern and Exemplar of Holiness and Purity of Thoughts Words and Actions to which we are to aspire that Cleansing of our selves from the Filthiness of Flesh and Spirit to perfect Holiness in the Fear of God that exceeding Broad Commandment that sets an End or bound shewing all other Perfection too short and too narrow compared with it self and so the Law may be as a Rule of Holy Life and Action to which we should follow on according to the Mark even of Perfection it self If it could be to attain the very State of that Perfection that shall be in the Resurrection of the Dead And herein there are Four great Gospel Ends Aimed at by the Gospel thus taking the Law under it self 1. That we may feel a continual Necessity of making Recourse to the Blood of Christ the Fountain set open for Sin and for Uncleanness because by this holy Law there is a discovery of daily Defilements Failings Falls Imperfections and Infirmities concerning which there can be no Attonement between
and Regeneration by the Spirit of Life and Grace from Christ and of this the Apostle Discourses after the Mentions of the Law of Nature and the Gentiles Conformity to it in some parts the Grace of the Gospel turns the Uncircumcision into Circumcision of the Spirit as he goes on 2. Let us consider the great difference between the Law and the Gospel in that which Scripture in the New Testament so universally stiles the Law viz. the whole Frame of the Mosaic Law and as this was purely by it self and as it did not look to Christ it is Represented as that rigorous and severe Dispensation that is the Killing Letter the Ministration of Death of Condemnation the Law that worketh Wrath by which is the Knowledge of Sin by which no Flesh can be Justified in his Sight a Law of Works done by our own Power in Number Weight and Measure or else it brings under the Curse A Law therefore that can by no means give life and so Righteousness cannot be by it unto Justification of Life and all the Ceremonies are but so many Labels Hand-writings and Seals against us and contrary to us Binding us to keep the whole Law so opposite to Christ that where they are observed since Reversed by the Gospel he can profit us nothing opposite to Grace so that he that Adheres to them for Righteousness falls from Grace and is under the works of the Law and under the Curse as the Apostle says whoever Sins having the Law perishes by it and with having it It is a Covenant that is found fault with because God finds fault with them who are under it for Breaking it And yet all this time the Law is Holy Just and Good and therefore there was a Glory in regard of its so intimate and essential Goodness that reflected a Glory on Moses his Face when God gave the Two Tables as it were in Remembrance of the first Glory on Adam but it soon vanished into a Ministry of Death and Condemnation shewing how soon Adam fell from the glory of God And yet even this whole Mosaic Frame was designed with all its Ceremonies to lead to Christ according to all the Service of the Law to the Gospel when it is in the hand of the Gospel as hath been before explained in which regard also Moses his Face shone receiving the Raies of the Divine glory in the Face of Christ but because the Efficacy of the Gospel-grace was only to the Elect the Law became Superior and the Ceremonies thickned as a Veil upon that glory Emblemed by the Veil on Moses his Face which hid the glory of Christ which Veil so sadly lies on the Minds of the Jews blinding them to this day But this very Law being in the hand of the Gospel to the Elect was a Law converting the Soul making Wise the Way of Life and all its Ceremonies led to Christ and his glory shone through them although because it was not a Dispensation high and Spiritual enough for that glory oâ— grace They saw That glory was to be done away in Christ not to Remain and therefore even as God did often under-value all the legal State in compare with the Gospel-grace So did his Saints also in the time of the Old-Testament and under the Gospel it is done away But the substantial Goodness of of it was then and ever shall be in the hand of the Gospel as hath been more fully set out in the last Head of Discourse 3. Let us now lastly duly weigh how far even the Dispensation of the Gospel becomes Law to them who by not being in Christ are under the Law although they have the Light of the Gospel vouchsafed to them in the outward Administration For to whomsoever the Gospel is hid or veiled and a Savor of Death they are left to the Dominion of the Law over them However the Gospel be never so clearly offered to them The Law then having nothing to do with the Promises of Grace it urges upon us whatever is to be done by our selves it presses the Acceptance of Christ and of his Righteousness a Conformity to his Holiness and to his holy Precepts as the only way to Recover our selves but it having no Power of Promise according to the Gospel in its own proper Ordination or Dispensation it calls upon us in our own Strength and Improvements of our selves to obtain both Righteousness and the Spirit and so entitles us after the manner of Works only to Pardon of Sin Righteousness and Sanctification by Christ which is turning the Gospel into a Law to all who are not the Children of God by Faith in Jesus Christ Hereupon it proceeds to aggravate Guilt and Condemnation and to make it more Tolerable for any than for those who having had the Gospel have not yet reached Justification and Righteousness and Sanctification and Holiness by and from the Gospel according to it But now the Gospel proceeds quite otherwise with all those who are the Evangelized truly the Children of Promise For it gives all to them freely and as a Ministration of Righteousness of Life and of the Spirit even that very Righteousness and Spirit It does not set the Elect of God to Correct their Faces the Face of their Hearts and Lives by it as by a Glass or Mirror shewing them what they are but it presents Jesus Christ the Image of God who is also the Lord that Spirit changing the Saints into the same Image though indeed it be but a Beginning Glory onwards still to Perfection of Glory So that there are Raies of Glory from Christ upon the Soul and Spirit of every one united to him far greater than the Raies of Glory on Moses his Face shining from God in his Law by his Image Christ but not as Mediator but as the Eternal Word in our Nature and as in the First Creation not our Trustee and Surety in the New-Covenant and New-Creation So That Glory was none being so much exceeded by Christ as Mediator which is also a remaining Glory always going on to the Perfection of Glory Whatever therefore of Righteousness arises any way to or in Man not thus derived from Christ Scripture calls it Flesh as being Man's Righteousness not Gods and Righteousness of Flesh that is of Humane Erection not Gods Righteousness and so the Holiness rising from Mens Faculties and Power is Born of Flesh and so is Flesh and is not Spirit not after the Spirit Therefore it cannot See Enjoy or enter into the Kingdom of God And this must needs be plainly our Lords Sense and thus he does not speak of Flesh Corrupt Flesh as it speaks Lust and foul Corruption for that cannot pretend to have any thing to do in the matter of Righteousness and Holiness but by Flesh is to be understood Creature-Righteousness and Holiness as in our present Fallen State and in regard of this No Flesh that is Man with all his Powers even of Soul in this sinful lapsed
Nature whatever is not of God in Christ is this Flesh I say no such Flesh shall boast or Glory in his presence as having obtained the glory of God nor be justified in his Sight Now by all this it plainly Appears the Gospel is so distinct in each particular from the Law that it can no more return back into a Law according to Scripture Discourse when it speaks strictly of Law as Law then the Law become Gospel Yet I shall further argue it more particularly that the Gospel cannot be a Law in the proper Scripture Sense of a Law although it be to be acknowledged the Law can never cease to be because it is Eternal Righteousness and it hath and ought to have Power upon all the Reserve of the Light and Law of Nature and upon all the Improvements of it by Common Grace from the helps of Revealed Truth in the Word of God Yea even the very Saints and Servants of Christ are hereby kept within Bounds at any Time or in any Acts wherein the Grace of Christ is not present to them more abundantly they are hereby acted to their Duty and the Supream Wisdom and Grace of the Gospel subordinates it to its own Purposes both in the Elect and in the Non-Elect as hath been shewn And this Answers all Cavils about the Doctrin of Free grace as if the Teaching of it were Antinomianism and let men loose either to Carnal Licentiousness Ease and Security Till the grace of God should come and Work But even while the Eye of the Soul is supreamly upon Free grace the free gift of Righteousness and of the Spirit yet the Law binds every Soul to its Ultimum Posse the All it can do and the Gospel subordinates the Law to engage Men so to do and though this be no Condition or Qualification on which Free grace is determined yet it is oftentimes the way and method of Supream grace to come upon such motion and action of the Soul not for the sake of that but for its own sake therefore to excite thereunto And it is one of the Wise methods of Gods Government of the World to make it Habitable for his Elects sake to Influence the Hearts and Actions of men either by that light of Nature or by his Gospel All which I have prefixed as necessary to remove all Scruple and doubt of what is to come after in the proof of this that the Gospel is not a Law For by what is said it Appears the Gospel and the Law are joined one to and with another in sweetest Consent so that all in Christ are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or under the Law to Christ and neither entrench upon nor enterfere one with the other But if they are divided or set one in Opposition to the other either Antinomianism truly so called Or a Covenant of Works is brought in even as the Jews separating that Law from Christ turned it to their own great Ruin into a Covenant of Works and the Apostle intimates every where the great danger of turning the grace of God into Licentiousness or proclaiming a liberty to Sin that Grace may Abound if we do not join the Law under the Gospel But thus Joining and Setting them in a Consent and Union in the great End the glory of Grace from the Foundation of the World we Honour and Establish both and plainly Understand That the Gospel is only a Covenant of Grace a Ministration of Righteousness Life and Spirit and yet hath so many admirable Rules of Holiness such powerful Commands and Exhortations to it as also to Faith in Christ and Repentance so many dreadful Threatnings and Denunciations and so severe a Judicature at the last not in it self but by the Ministry of the Law In that the Law is so prepared as to serve it fully and adequately thereunto and it self only as hath been said is a Ministration of Righteousness and Life Obj. If any should say By what means can the Gospel thus Preach the Law and hold out all the Perfections and Severities of it both as to it self as a Declaration of Free Grace only or as to the Law as an Eternal Law of Righteousness and not be turned into a Law Answ The Gospel being the manifestation of Life and Salvation it must needs come with a great glory of Light and Truth on every thing wherein the whole nature of Life and Death Happiness and Misery the Humane Nature can be concerned in stands so that tho it is not a Law it is yet a Doctrin of the greatest Amplitude Compass and Extent in all things that pertain to Life and Godliness or on the other side to Sin and Death So that as the Apostle says it hath Brought Life and Immortality to light so it hath brought all the other things any way related thereto to Light So then it is out of all doubt when ever the Gospel comes a great Light comes like the Morning spread on the Mountains It is therefore called the Day spring from on high opposed to Night and Darkness and the Vally of the Shadow of Death and so that there is a support of and in all our greater illuminations of Natural Conscience by that eternal Word Enlightning every man that comes into the World and on this very account were those more Heroick efforts of Natural Light and Moral Philosophy by Seneca Plutarch Plotinus Simplicius about the very time of the spread of the Gospel-Light by the Apostles I come therefore to decide that noble Question as I stile it whether the Gospel can bear or comport with the true Notion or sense of a Law To answer this Question There must be first a due Understanding and Notion of a Law In the general Law may be applied to any Doctrin or determinate Frame Constitution or Settlement that cannot be changed or varied And thus the Gospel may be called a Law But this is but a very general and loose Notion of a Law There is a more strict sense of it and it imports three things 1. A rule of Action given by a just Authority that must be observed 2. It supposes a Power resident in the Person under that Command and therefore it expects Obedience without any further Assistance or Gift of Power to enable in the Obedience 3. Rewards or Punishments are suspended upon the Obedience or Disobedience and a just Judgment must accordingly be given But such a Law as this the Gospel a Covenat of Grace cannot be as may be argued upon these great Accounts Arg. 1. There can be no Law given no rule of holy Action â—ut it must needs merge and fall into the Eternal Law of Righteousness and be the same with it being so perfect and as hath been shewn 〈◊〉 Brâ—â—â— so that upon a supposal of a new proposal of Grace the acceptance and obedience of Faith is as much commanded by the Eternal Law as any of the most Natural Moral Duties of Fear of God or Righteousness and the same
may be said of Repentance Arg. 2. The supposal of the Gospel's being a new Law necessarily supposes a new Power given as large as that Law So that whoever teaches the Gospel a Law must also assert All to whom the Gospel comes must have a Power vouchsafed enabling them to Faith and Repentance which seeing Mr. Williams disowns as given to All the Argument is very heavy upon him But as I have stated Faith and Repentance within the first Law The first Power given obliges without any Power vouchsafed a new even as to all other Duties of Obedience as hath been said For the further Illustration of the Point that a new Law requires new Power Let it be supposed Adam had no power of Faith or Repentance ever given him he could not forfeit from his Posterity what he never had If there be then a Law of Faith and Repentance given there must be a Power of Faith and Repentance answering that Law and so there must be such universal power of Grace given as may answer that Law in all to whom it extends as a Law But now let us look upon Faith and Repentance to be a Law included within the universal Law of Righteousness as I do and as must needs be done viz. Upon two Suppositions 1. That Man is fallen into Sin 2. That God is pleased to offer a Mediator and a Pardon and so to accept the Righteousness of another and Repentance after Sin It will then follow the Faith and Repentance commanded are but the exertions of that Power of the Image of God first given for the same Power that tends to Conservation in the first Righteousness works to Restitution to that Righteousness when lost upon any possibility of Recovery Herein therefore is the Grace of the Mediator to all Mankind that he hath shored up the lapsed Faculties of Humane Nature Universally that there are some Reserves of that Law and light of the First Creation some of the Characters and first impressions for very great Ends both as to the Government of the World as also to fasten the grace of the Gospel unto to whom it comes and seeing the Patience and Long-suffering and Bounty of God to mankind is a Witness of some merciful Intention Finding therefore such motions of the Law of Nature within and of merciful Providence without here is so much of the general goodness of God leading Men to Repentance as will leave even the Gentiles without Excuse at that day Now then God requiring of Fallen Man no other thing than what he gave him power for at first and what he hath by the Mediator sustained him in some Reserves of According to the Thoughts therefore Accusing or Excusing in the day of Christ and according to God judging the Secrets of all Hearts by the Gospel preserving these Remainings of the Law of Nature shall all be determined upon at that day And thus every thing stands clear and fair according to the discourses of Scripture according to sound Reason whereas all else must be full of Trouble and Rencounter against the Grace of the Gospel as against that so evident Experience of God's giving the very Light of the Gospel by his own Free Will and Grace and those Laws of Humane Justice and Equity of which we have so inward a sense and surely in every thing it appears that the First Law of Righteousness continues and stands fast Thus its Authority falls freely on the Gospel either as there is any witness of it among the Heathen or as it is published and made known to any by the immediate Preaching and Reading of it and as the Gospel for all its great Uses and Ends takes it into it self But yet still it is it self a Ministration only of Life of Righteousness and of the Spirit and the Transcript of the everlasting gracious purposes of God from Eternity Arg. 3. If the Gospel be a New Law it must have a Promulgation as universal as it is a Law and seeing it is the only Name under Heaven given to the Children of Men whereby they can be Saved if it were a Law it would certainly be by the goodness and equity of God Proclaimed and made known to all Man-kind even to every Person for Faith Repentance and Obedience but as it is a counterpart of that supream purpose of Grace in God towards his Elect and not a Law It is enough that it be made known to so many as are Called according to Purpose to all others God is at Freedom For even the general Patience and Bounty of God are sufficient manifestations of some Mercy that should excite Men to seek after God and to turn from Sin and leaving them inexcusable if they do not that Natural Law requiring it when there are such hopes to seek after God as far as they can according to those Hopes and Manifestations even as in all Natural Duties and the Case is but the same in perishing without Gospel as in perishing without Law for thus the Apostle Argues while he is discoursing with Pagans Rom. 2. 3 4. according to Natural Light But this Promulgation is not sufficient for a New Law of so great good to all Man kind Arg. 4. The Gospel if it were a New Law it must needs be a Law of Works and indeed else it were no Law for tho it be sounded in Grace and though it be a Law accepting Sincerity in the place of perfect Obedience yet it must if it be a Law as some mistakingly speak and would have it resolve it self into the last Issue into something done by our selves by our own power even tho we are assisted by the grace of the Spirit in it yet there must be a power in us to accept or refuse that Assistance and if so beside the Apostle's constant Remonstrance to any such Works or â—aw of Works in the Gospel Covenant 1. It is evident by the Experiment made in Adam how hazardous the smallest dependance on our own Created Will is So the Promise could not be Sure to the Seed as the Apostle Discourses Rom. 4. 2. 2. The Reward would be of Debt and not of Grace because to him that Worketh tho in the least of Work as the Apostle expresly says it is so Rom. 4. 4. 3. There would arise cause of Boasting to him that should so Work because by that part how littlesoever it should be of Work he improves and exerts his Power so as Thousands do not which gives cause of Boasting now there is nothing the Apostle more excludes than Boasting as most contrary to the design of God in the Gospel Arg. 5. Iâ— the Gospel be a Law it is necessarily supposed to be founded in the Grace of the Redeemer and in every thing weighed out by him that it should need no further Grace for the pardon of Sins against it it being a Law purchased by the Blood of the Redeemer Now if no Sin against the Law of the Gospel as that Law is apprehended a
Law of all Evangelical Obedience have the benefit of a Pardon how dreadful were all our Case for if this Law allow no Pardon it is expresly assured There Remains no more Sacrifice for Sin but that of the Gospel and if that extends not to Sins against the Gospel there would rest nothing to us but a certain Fearful expectation of Judgment and Fiery Indignation If it be said there is no sin against this Law but final Unbelief Impenitency or Insincerity or an Apostacy including all these How imperfect then is the Evangelical Law that hath command only upon those final Results of our State and Case and the Subjects of it are either left to the Law of Works in all other Cases or else being under no Law there is no Transgression but those fore-named But if the Law do so ratifie and confirm the Gospel in those grand Points of Faith and Repentance by its own Authority and in all things else stand the immutable Rule of Holiness then the Grace of the new Covenant does offer Pardon and Remission by the Blood of that Everlasting Covenant and needs not be a Law but a Fountain of Pardon and Remission and of Power and Strength only as hath been Explained enabling to every Act of Obedience both of Faith and Repentance and all Holiness and making Attonement for every Disobedience and Imperfection which it does not Prevent From all which is much the fairer and clearer state of the Case in Reason and more agreeable to the Scripture duly considered and compared Add hereunto The Condemnation of every Unbeliever is according to the Law of Righteousness because He loves Darkness rather than Light in that his deeds are Evil and so he dares not come to the Light This saith Christ is the Condemnation Joh. 3. 19. And thus if the Law does ratifie and confirm the Gospel with its own proper Authority as hath been asserted every offence seemingly against the Sanction of Grace is Condemned by the Law as primarily against it self and so the Covenant of Grace is applied to for the Pardon of it and as against it self which is all Grace as a Covenant and hath nothing of Law but as sin against the Gospel it cannot but be against that Eternal Law to refuse Grace when offered by God and Christ as will fully appear by the next Argument Arg. 6. The Apostle says the Gospel or New Testament truly properly or strictly defined is a Ministration only of Righteousness of Life of the Spirit not of the Letter that Killeth but of the Spirit that giveth Life it can therefore be no Law except upon it self for if it Minister Life Righteousness Spirit only if it write not in Tables of Stone nor with Ink in Paper but in the Tables of Hearts and by the Spirit of the living God And if it is not only written in the Heart as the Apostle says The Law is written in the Hearts of all Men which may be turned by Disobedience to it into an accusing Record but gives a mighty Spirit enabling and a gracious Pardon remitting as is evident by the whole Covenant of Grace if all this be so then whatever it charges it charges upon it self that it hath not so Ministred as it takes upon is to Minister and that it hath not Ministred as such a Ministration as it asserts it self to be to all that are within it as its proper Subjects it must fault it self as the other Covenant was found fault with because they Brake it that were under it But seeing this cannot be supposed of so Glorious a Ministration The Gospel cannot be a Law Requiring and Condemning when not Obeyed but a Covenant of Grace Ministring Righteousness and Pardon and not Condemnation for what ever is against the Eternal Law on the Gospel account as well as on the Law 's account and so giving Power and enabling to whatever the Law requires on its own or the Gospel account Lastly Ministring Righteousness and Pardon in whatever it Ministers only in Degrees and not to Perfection Having thus determined upon the second Head That however the Law and the Gospel unite one with the other in several great Concernments and Interests of both yet neither can the Law pass into Gospel nor the Gospel become a Law I come therefore to the third Head to make out That the Humiliation under the sight and sense of Sin effected by the Spirit of Bondage Faith in Christ and Repentance are not Qualifications or Conditions of an Interest in Christ or Justification by his Righteousness but are effluxes from Electing Love and from Christ the Mediator and from his Righteousness and Redemption and whoever has a sense of these great Concernments of Eternity is not to wait for these as Qualifications or Conditions but to hasten to Christ to fly to him for Refuge to be found in him and look to Christ for all these great Effects and to expect them from him as such Effects for such they are to all the Elect though to the Non Elect they are Branches of the same Eternally Righteous Law upon Promulgation of the Gospel of Salvation by Christ and upon the very acknowledgment of Christ as a Saviour and the general sense of our lost State I lay in the Non-Elect also an Uniformity in the Order of first looking to Christ upon those two great Declarations of the Gospel 1. That all Men are lost and undone in themselves which rises up also from evident even Sense and Experience 2. That in Jesus Christ there is Life and Salvation for Sinners from whence also it naturally follows in Reason and true Arguing as the Apostle observes If one died for all then were all Dead so that Proposition That Christ hath died for Sinners may be in Divine Declaration as well first as the other viz. That all are lost without Christ The very Preaching of Christ infers in all true Judgment as the Apostle Reasons That all are lost in themselves I know not then why in regard of its Dignity it may not be first that Jesus Christ dyed for Sinners or why not so in most Absolute Consideration For though it is true in our State our lost State is before the offer of Salvation in Christ in time yet Grace in Christ is first in the Purpose of God before the World began and the permission of the Fall and of our lost State upon it came in after I know not therefore why that great Proposition God so loved the World that he gave his only Begotten Son that whoever Believes in him should not Perish but have Eternal Life should not be throughout the Supream and First and carry the other in it That then all were Dead And when the Proposition the Apostle gives That Christ died for the chief of Sinners is First Then the Belief and Acceptation shall follow and the abundance of Grace and the gift of Righteousness Draw Invite and Invigorate the reception of it I say therefore even to Non-Elect
as well as to the Elect the first thing to be offered is Chrsst himself to be Received and Believed on He then is the Foundation and Fountain of all even of that which is called Condition and Qualification For if we do but weigh two things it must needs resolve us in this matter Arg. 1. If Redemption be Redemption it must it self be before all things of Qualification or Condition else it were not Redemption according as Christ is said to be the Author of Salvation to them who He being the Author of it obey Him forasmuch as that is so great a Point of Salvation and he the Author of all Salvation is therefore of that viz. Obeying Him Does not Christ draw all to him Is not the Grace of our Lord abundant with Faith and Love that are not brought to Him but in Him Does not the Eye the look of the Grace of Christ upon any Sinner move him as Peter to Sorrow after God to Faith Repentance humble sense of Sin And therefore what is a Sinner to do but to look to Christ to be Saved to look on him whom he hath Pierced And even such Prescriptions to look to Him to come to Him are held out to Souls principally tho our Duty be included but in attendance on the Grace of Christ to see how where and on whom it will move And in the very Nature of the thing it is impossible any Qualification should be before hand to Him who is come not only to Save but to seek that which is lost It is most true therefore if any be Christ's these things shall in their time be all Manifested in them for they are prepared for them Arg. 2. What is it by which we are Redeemed Is it not the Righteousness Sufferings Death Blood and Obedience of Christ Must not these then be in their Power Motion and Actuation before any thing else Seeing by Faith we are Saved which is the Gift of God must not the Author of Salvation and of Faith give that And does God give any such Grace by which we are Saved but through the Redemption of Christ for his sake And because he hath first given his Son does not he give all these to unite us to him Does not his Blood Purchase and bestow that Faith in his Blood Must it not needs be then true as we Believe that we may be Justified so also most true Those Sheep for whom Christ hath laid down his Life Those he must bring in and now are they brought in but by Believing If therefore They are brought in by Faith he that must bring them in must take effectual Care that they may Believe And seeing he laid down his Life for his Sheep and gives them Eternal Life All must be on the same Title and Tenure viz. his Life laid down So Faith is no more a Condition or Qualification than Justification or Eternal Life nor any other Grace Preparatory or Perfectory but what Free Grace it self undertakes for Object But it may be said there is an order of the Links of the Chain of Salvation and Vocation wherein Faith and Repentance are contained is in order before Justification and so may stand as a Qualification and Condition to Justification and none may presume to touch at Justification or Pardon till they are qualified by Faith and Repentance given in Vocation before Justification Rom. 8. Answ It hath been already acknowledged there is a Wise and Holy Order in the several links of the Chain of Salvation but not by such a way of Dependance as should lessen the Dignity the equal Determination and certainty of each part in the Eternal Fore-knowledge and Electing Love of God in Christ Accordingly therefore it is acknowledged there is an Order of Vocation or Calling before Justification Rom. 8. and of Wisdom before Righteousness 1 Cor. 1. 31. But this Calling is the first Change of the State of every Elect Person from sin to God the delivery from the Power of Darkness and Translation into the Kingdom of the Lord Jesus the Dear Son of God For he hath called us saith the Apostle out of Darkness into his marvellous Light It is the turning from Darkness to Light it is the cutting out of the Olive and Vine wild by Nature and the implanting into the True Vine and Olive it is the beginning of Faith and Repentance and of all Holiness and Sense of Eternity though they have a further state in Sanctification and distinct from Calling which is the true passing from Death to Life and always abides so It is a Voice alarming the Soul at the first It is the Voice of the Son of God quickning whom he will But then that which shews this is not a Condition or Qualification only is that Vocation or Calling does not go off it is still Vocation it is a holy Calling even until Glory It is Wisdom without any change as the word certainly assures There can be no more Return to Folly It is a Calling in this regard It is a certain Abiding therein with God So Scripture every where speaks of it It is a Calling to Glory and Virtue a Calling to obtain Salvation So saith the Apostle You see your Calling who hath Called us with an holy Calling Called according to purpose As He who hath Called you is Holy All these Expressions plainly shew this Calling is a settled established Grace even as Justification and together with it entring into Glory So that to make Calling a meer Qualification or Condition is to degrade it from the high Dignity Scripture hath invested it with I account it the first Hand of Grace still holding the Soul so that though there be Justification and Sanctification a Work of Faith fulfilled with Power Repentance never to be Repented of and the whole Course of Sanctification goes on to the Day of Christ yet that first Work is it self secured by Grace as all the rest of the Works of Grace So that as the Apostle says the Gifts and Calling of God are without Repentance it is never recalled And in the same manner may be discoursed concerning Sanctification It is no Qualification for or Condition of Glory But there is real Self-subsistence of each of these for their own Worth and Excellency and though they are sitted for and connected one with the other in Infinite Wisdom and Prudence Eph. 1. 8. Yet they are also Independent and Self-subsistent also in the Divine Decree each one by it self and All from Free Grace This then assures none of those great Links of Salvation however joined one to another but is yet of it self and by it self but all still of Free Grace Because none of them go off but remain together with all the others to Eternity The very first Call hath an Eternal Abiding Justification by the Righteousness of Christ Sanctification by the Spirit of Christ abide and continue even as Glory it self Calling is as free as Justification For except that grand Foundation Being
of God in Christ by Eternal Election what Qualification or Condition can there be of Cutting out of the Wild Olive or Vine unless to be in the Wild ones or in Darkness are made a Condition Sanctification or making Perfect in every good Work to do his Will and Working in us what is well-pleasing in his sight is as much secured as Glorification is and Justification may as well be called a Condition of Sanctification For God Sanctifies none but whom he Justifies as Calling a Condition of Justification or Sanctification of Glorification Seeing then cutting off only some Particularities as proper to the present State All These are of God in Christ and are found together in the state of Grace here and perfected each distinct in Glorification and Glorification distinct from them All and by it self in that Illustrious state of Saints superadded to all that Perfection of Grace even in Glory I may conclude none of Them is either Qualification or Condition but of and by it self in Free grace And this is Caution Limitation Prevention of Deception sufficient That no one part can be without the other Scripture therefore speaking of these Things so freely so manifoldly It shews All is alike Free-gift Free-grace All is in Connexion and inseparable Concatenation and indefailable Certainty to the Elect and Grace opens sometimes one way sometimes another as to Appearance or Manifestation But whoever is to be advised or directed to the most wise and hopeful Method in Case of Doubt It is to lie at the Foot of God through Christ for All grace from first to last and not to stay for or rest in any of our Preparations or Qualifications but to press up as near and as close to Christ as we can And happy is he whom he Calleth so to do for from whom else can we hope for any for so much as the First Turn of our Souls to God Himself and into the whole way Everlasting as from in and throuâ—h him alone And 〈◊〉 have dispatched the Third Head I proposed and come to the â—ourth and Last I am yet to speak to And that is That the Procedure of the Judgment of Christ at that Great Day However it be Represented in regard of the Exactness Righteousness and Equity of it as if it was and shall be by the Examination of every Mans Works and an Application of those Works to Law and that the Law as vindicating the Gospel Yet from undoubted and undeniable Grounds of Scripture it must needs be that the Good and the Bad are judged by their very Appearance in and out of Christ and so found written or not found written in the Book of Life And that so every Man's Case is determined and yet that the Works of the Servants of Christ Cloath Apparel and adorn them or as the Scripture says Follow them and the Works of Evil Men or their Sin finds them out Comes as Water into their Bowels and as Oil to their Bones is as the Garment that covers them and as the Girdle wherewith they are girded continually Notwithstanding this All these three Things are most admirable in the grand Oeconomy of that Day which the Father only and not so much as the Created Humane Nature of Christ could adjust or set in Order or in that sense knows or hath Cognizance of 1. The Spirits of Good and evil Men re-invested with Bodies must necessarily be understood to return into them with those Resentments they had in the Enjoyment of Christ or in Separation from him the Happiness of the one and Misery of the other For it is not possible to be supposed that such their Re-investiture should stupifie and benum and efface what they were so newly in the full Sense of That to me is the great Argument against Pre-existence that there are no Traces of the Sentiments in that former supposed Existence without which no Improvement can be apprehended to be made of the State before this and the Experiences therein but we are as much Strangers to them as if it were on all sides confessed we never were before This would be much stranger here when the whole Man Spirit Soul and Body are immediately to enter into the full Possession of the Happiness or Misery before enjoyed or sadly felt and therefore can by no means be supposed to lose what they had both in regard of the Justice of God upon that state of Spirits as in Prison and what is to be further executed upon them and much more in regard of his Grace to Spirits that had been as the Apostle says with Christ and that are so immediately to appear in Bodies of Glory 2. The very Company and especially the great Head and Prince under whom and with whom the Saints appear does most illustriously shew their Pardon and perfect Absolution and Justification from all their Sin and the perfected compleated Holiness and inherent Righteousness received from the imputed Righteousness and Spirit communicated by his Spirit of Christ So that they appear in Robes made white in the Blood of the Lamb and with Palms of Victory in their Hands They are Just Men made every way Perfect their Sins are blotted out when the times of Refreshing come from the presence of the Lord Herein they are above Judgment in themselves even as Christ their Head their appearing with Him is their immediate Justification both according to the Eternal law and Everlasting Gospel and with him they Judge Angels and the World But those who have no Interest in Christ not being with him even that is their Condemnation That he knows them not that they are made to depart and to go away from him Thus he that is Justified is for ever Justified and he that is Filthy and unrighteous is so for ever All which is in one view determined by being with or not with Jehovah our Righteousness the Sun of Righteousness arising with Glory in his Rays or Righteousness upon us or Healing in his Wings And this is according to what hath been said and according to all that hath been discoursed of our being found in Christ and receiving all from him and so apprehending that State of Perfection for which we are apprehended of Christ Jesus 3. The very View and Appearance in Bodies of Glory and Light and Purity called Armies of Heaven on White Horses in Linnen white and clean Bodies made like to his glorious Body by that Power of his subduing all things to it self the being made like to Christ by seeing him as he is does without any other Law but the Law of the Spirit of Life in Christ Jesus set free from the Law of Sin and Death sufficiently declare Saints to be so without laying them to any other Law And all the Wicked are known by their Bodies of Shame and Contempt like Men condemned and known to be so by their Prison Cloths their Chains and Fetters Sheep are presently known and Goats appear Goats by that very Law of Appearance And
thus I have laid down the great Doctrin of the New-Testament in these Points as I have Reason from such an abundant Scripture Evidence to be assur'd Let me for a Conclusion recommend to all the Ministers of the Gospel the due Consideration of the whole matter For it is of most exceeding Concernment to our Ministry This is our Enablement our Sufficiency as Ministers of the New-Testament to Preach not the Letter but the Spirit to Preach it as a Ministration of Righteousness and not of Condemnation as a Ministration not of the Letter but of the Spirit For the Letter killeth but the Spirit giveth Life Thus we shall Minister it in its Abiding Continuing Glory as it shall continue in the Kingdom of Christ set out in all its Freeness and in all its Efficacy We cannot else Triumph in manifesting the Savor of the Knowledge of Christ nor will our Ministry be of Sufficiency to be a Savor of Death unto Death to the lost as it ought to be according to the Divine Ordination laid down by the Apostle 2 Cor. c. 2 3. For if the Full and true Grace of the Gospel be not set out as a Ministration of Righteousness of Life and of the Spirit It does not offer to Men the great Gospel Experiment whether it is unto them a Savor of Life unto Life or of Death unto Death They have not that high Savor of the knowledge of Christ that is the Instrument of Grace as by a most Divine and heavenly Suffumigation or Perfume of Life to excite and bring to Life such a stream of Life to give Life from the Spirit nor on the other side till This be Administred can it according to this Gospel Canon or Rule be said That the Ministry of it is a savor of Death unto Death for to whomsoever this high savor of Life is not Administred there is not that conclusion to be made it is of Death unto Death herein being the strength of the Crisis or distinction If the highest savor of the Gospel give not Life the only flavor of Life be not effectual to Life be but like a dead Savor effect nothing produce nothing of Life it must needs be argued such are unto Death And even the Gospel Preached concludes them unto Death when it does not prevail if the most irradiant Light of Christ the Image of God shining to Men does not Enlighten Such a hiding demonstrates such Lost and their Case Desperate Rationalizing Moralizing upon the Gospel yea Scripture Legalizing upon it without a continual interweaving this high Spirituality and rich Grace of it cannot thus Conclude Seal and Bind up If the Fountain and Sources of Light and Life be not kept clear and open tho Men do indeed die and perish for want of Life and Light yet they are not Sealed and bound up for Death as the true Preaching of the Grace of the Gospel by this Ordination of God declared here by the Apostle does The close Experiment for want of this Ministration of the New Testament is not made For the Apostle says Who is sufficient so to Preach the Gospel as that it should be if not a Savor of Life unto Life the principal purpose design and scope of it then of Death unto Death This sufficiency saith he is of God who hath therein Sufficientized to Minister the New Testament not as of a Letter that Kills but as of the Spirit that giveth Life so that tho it be not indeed to all a Ministration of the Spirit giving Life to all yet it is not our Male Admistration for we are by such a faithful discharge of our selves a Savor of Death unto Death without which so faithful a Discharge we could not be so for such a Preaching only as was said puts such a Crisis upon Persons makes such a Tremendous Gospel Experiment which the only Wise God hath yet Ordained should be made by the Free Gospel Preaching And that this Experiment may be made saith the Apastle we take great care not to allay the high flavor of the Gospel by any mixture of the Doctrin of Works with that of Grace as they who minding thir own Advantages make a Trade of Debasing what is most Excellent by vending worse in Temperament with Nobler Liquors But with greatest Sincerity as in the sight of God we bring forth only pure Gospel Supream Grace and herein we use all Freedom Clearness Frankness Openness and Boldness in manifesting this No darkned unintelligible Doublings between Grace and Works as Moses who veiled so the Gospel-part of his Ministry that it became a Ministration of Death And because Paul knew how distasteful this purity of Preaching is to the Condemned World that would yet be Righteous and to the proud and stately Powers of Reason and Free Will He says we arm our selves with a Divine Courage and constancy in pursuing this Ministry and will not on any account whatsoever use Art or Guile but with all integrity represent Truth in its own Light and leave to God the Discrimination of the Lost to whom this Preaching is as the Jealousie-Water to discover them when their very Mind the highest Rational Part being Blinded by the God of this World find not the Rays of the Glory of the Gospel of Christ who is the Image of God and all our Perfection is Likeness to Him shining to them Wherein the Apostle manifestly alludes to what he had said of the Superior Glory of the Gospel to that of the Law tho that gave such a Gloâ—y to Moses his Face And he alludes also to the Veil on Moses his Face upon that Glory and to the Veil on the Hearts of the Jews to this day Implying That not to receive this Pure Gospel Light is like Jewish Unbelief who Stumbled at that Stumbling-Block of Exalting Works and their own Righteousness above Christ and Grace It is true indeed this Preaching up of our Works Endeavours relying upon our own Action is very plausible and seems to carry greater force as being more a kin to our first Constitution under the First Adam And of this the Apostle also gives a Secret as we say Gird when in this so great Point he interposes not without great Design We Preach not our selves As if Preaching intermingled with Works and Humane Powers of Holiness were setting up and exalting our selves into a Dominion over mens Consciences but saith He we Preach Christ the only Lord and our selves Servants iâ— so high a Ministry And in this Epistle Chap. 11. They who even with design against the Grace of the Gospel Teach the Law are as the Apostle says in the appearance of Angels of Light and Ministers of Righteousness Zealous enforcers of Holiness and good Life if yet they stop up these Springs and are Enemies of this Grace they are False Apostles and Ministers of Satan Evil Workers as the Apostle calls them in a taunt of their high pretence to Works and others for want of true distinguishing Thoughts desirous and most propended to be Teachers of the Law and yet dare not desert the Grand Gospel-Principles Know not what they Speak nor whereof they affirm that is do not accurately Think nor Speak nor Reconcile themselves to themselves For the Law is good if a Man use it Lawfully that is according to the Gospel direction of it But pure perfect Law is only pointed set against those upon whom the Gospel hath not Effect who are given up by it as Incurable and unto Death This I speak not I appeal to Him who Searcheth Hearts with Reflection on any Person or sort of Persons and least upon Mr. Williams of whom I desire much other Esteem But to move and perswade him and all Preachers of the Gospel to reconcile all their Notions Disputes Preaching the Glorious Gospel of the Blessed God commited to their Trust which the Apostle hath defined to be then sufficiently Preached when it is Primarily and till the Gospel hath remanded the Lost under the aggravated Condemnation of the Law for refusing the Grace of the Gospel 'till then I say the New Testament is to be Preached as a Ministration of the Spirit and not of the Letter for the Letter Killeth but the Spirit giveth Life a Ministration of Life not of Death not of Condemnation but of Righteousness which Ministration shall in a short time be with Open Face and all Veils removed the Lord drawing near and all Turning to Him beholding Christ the Image of God and the Glory of God in the Face of Christ we shall be Changed into the same Image from the Glory of a lower degree now to the Glory that shall be in perfection by the mighty Effusions of that Spirit who is Jehovah that shall so soon be Now this high and richest Gospel Treasure we have saith the Apostle at the present but in Vessels of Earth Men of like Corruptions and guilt low and base Appearances of outward Condition and State and of the vile and dying Bodies for Sin that the excellency of Divine Grace and Power may be Exalted alone throughout and throughout For at the present we have as the Apostle saith all this Glory but in hope we see yet but as in a Glass tho with an Open Face this Glory But when the Angelical Ministry Rev. 14. 6. shall in the Kingdom of Christ be Missioned and sent out this Ministration shall so Exceed in Glory that all other Glory of Humane Righteousness shall utterly Disappear and when it comes it shall for ever Remain And this shall he when the Israel of God shall be Called and Turn'd to the Lord and that shall be when 〈◊〉 Times are at an End as Christ says Luke 21. 24. And when the Eclipse on the 〈◊〉 Churches going off they shall have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full Orbed Light as that Word Rom. 1â— 25. Opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Eclipse in that Chapter properly signifies and All this shall I doubt not begin at 1697. FINIS