mean only finlefs, perfect Obedience. For I do not find that any, the moft rigid Jew, ever infifted upon that, as neceflary to Juftification: Indeed, the Apoftle may argue fro mthe Nature of Law, as it requires finlefs, perfect Obedience, in C nfutation of the Jew, who, not duly confidering the Nature of Law, infifted that the Gentiles ought to put themfelves under the Law of Mofes. But certainly, by Works or Deeds of Law he doth not always mean only finlefs, perfect Obedience. In fhort; the Works, excluded from Juftification, are any Kind of Obedience, perfect or imperfect, which may be fuppofed a Reafon for God's beftowing the Privileges and Honours of the Gofpel upon the Heathen World. [Note on Chap. III. 20.] Thofe Privileges and Honours were bestowed out of pure Mercy and Goodness, without Regard to the foregoing good or bad Works of the Heathen World. No doubt, every good and virtuous Action is pleafing to God, and approved by him; and the eminent Piety of Cornelius might be a Reason why, of all the Heathens, the Gofpel was first preached to him, Acts x. 4, 5· But no Perfon, whether Heathen or Jew, was taken into the Church or Family of God, only for his being a virtuous Perfon. Becaufe had he in Times paft been ever fo wicked, upon his Faith, he had a Right to the Privileges and Honours of the Gofpel. Confequently, the Works, which are excluded from Justification, refer to the prior State of Chriftians, and to their firft Juftification; when they were taken into the Church or Kingdom of God, and had their paft Sins forgiven them. This first Juftification was not of Works: That is to fay, There was no Retrospect, no ftating Accounts with regard to a Man's paft Conduct; nor was any Perfon admitted into the Church and Covenant of God only because he had been a good Man, nor any Perfon, profeffing Faith in Chrift, rejected, because he had been wicked and ungodly; but this Juftification of the believing Heathen was of mere Grace, according to the Counsel and Purpose of God's own Will, without Regard to what the Heathen had been before his Converfion. So that no Man, upon his being raifed to the Honours and Privileges of the Gofpel, could glory, boaft, or pretend Self-fufficiency, or Self-dependence in procuring those Honours or Privileges, Ephef. ii. 9. 280. That Works, excluded from Juftification, must be Works done in the State prior to a Perfon's Converfion: and that the Juftification they are excluded from is the first Juftification, is further evident: Because after Converfion, when a Man is become a Chriftian, and with Regard to final Juftification, Works are exprefsly required. For "without Holinefs," or Works of Righteousness, the Gospel conftantly declares, no Man fhall fee the Lord *." 281. But yet, obferve; Works of Righteousness are fo infifted upon in our Chriftian State, now that we are taken into the Kingdom of God, that if any Chriftian fhould neglect the Performance of them, there is ftill Room, in this Life, for Repentance. For our Lord and his Note, St. James meaneth this final Juftification, or Salvation, when he faith, (Chap. ii. 14, 24.) That a Man is not faved, or juftified, by Faith alone without Works. his Apelles, not only called Men to Repentance, in order to their firft Juftification; but the Apoftles, and our Lord after his Afcenfion, exhort wicked Chriftians, fuch as were Members of the Gospel Church, to Repentance, in order to their final Juftification. 2 Cor. xii. 21. Rev. ii. 5, 16. iii. 3, 19. While the accepted Time and the Day of Salvation continues, we enjoy the Benefit of Repentance. We are in a State of Pardon during Life, which is the Day when we hear the Voice of God's Mercy, Heb. iii. 7. And the Language of his Mercy to every Sinner is the fame as our Saviour's to the Woman, John viii. 11. "Neither do I condemn thee: Go, and fin no more." But it must be carefully obferved, That this Favour is granted, not to indulge Wickedness, but mercifully to enlarge the Poffibility of our Salvation. For, whatever our prefent Privileges are, we fhall for certain perih eternally, unless we forfake Sin, and practife univerfal Holinefs. And fuch is the abounding Mercy of God, that he will receive and pardon us, at what Time foever we fincerely return unto him. Only remember; That the longer that Return is delayed, the more our Hearts will be hardened, our Salvation will become lefs poffible, and we fhall still be pigher to curfing, Heb, vi. 8. 282. VIII, It is alfo evident, from the foregoing Collection of Texts, what that Faith is, which gave a Right to the first Jutification, or an Admittance into the Kingdom of God in this World. Certainly it was fuch a Faith as was contiftent with a Man's perishing eternally: Because he might be admitted into the Church upon à Profeffion of that Faith, and yet remain a wicked Person, and be loft for ever. This was evidently the Cafe of Simon the Sorcerer; who, though his "Heart was not right in the Sight of God," (Acts viii. 21.) though he was in the "Gall of Bitterness and Bond of Iniquity," Ver. 23. Yet it is faid, Ver. 13, That " he believed, and was baptized." Confequently, that Faith must be the general Faith, which is common to all Chriftians, good and bad; or Faith confidered fimply and feparately from the Fruits and Effects of it. It was that general Profefion of Faith in Jefus Chrift, as the Meffiah and Saviour of the World (which included a Profeffion of Repentance, and which indeed ought to have been fincere), upon which the Apoftles baptized the firft Converts. It is in this Senfe, that "we are all the Children of God by Faith in Jefus Chrift," Gal. iii. 26. And this Faith, in the Nature of Things must be abfolutely neceflary to our Adoption, or being taken into God's Family. For as our being begotten, or born again, regenerated, or made the Children of God, is of a fpiritual or moral Nature, and relates to the Improvement of our Minds in Wisdom and Goodness, if a Perfon were entirely ignorant of the Grace of God, or refufed to affent to it, and accept of it, 'tis plain he could be begotten to Nothing; or could not be begotten at all; for there would be no Foundation of the spiritual Relation between God and fuch a Perfon. The Means, by which we are begotten, or regenerated, to the Chriftian ftate, or the Seed of which we are born, is the Word of God, James i. 18. 1 Peter i. 23. Now where the Word of God is not received, but rejected; that is, where a Perion doth not profefs Faith in it, but remains ftill in Unbelief, 'tis evi dent dent nothing can be produced, or generated; the only Means of Regeneration, or the only Ground upon which Adoption, Justification, and the other antecedent Bleflings, can be planted, is wanting. 283. The Faith, which gave a Perfon a Place or Standing in the Chriftian Church, was Profeffion, confidered fimply, and separately from the Fruits and Effects of it; though, I conceive, it did include a Profesfion of Repentance, of forfaking Sin and Idolatry, and of bringing forth the Fruits of Righteoufnels. And this Faith we may call the Firft Faith; As I fuppofe, the Apoftle doth, 1 Tim. v. 12. And 'tis the continued Profeifion of this Faith in Chrift, which gives us a continued Right to a Place in the Church. For, if we caft off this first Faith, we renounce our Profeffion; we cease to be Chriftians; or, we no longer belong to the peculiar Family of God*. 284. But, though a Perfon upon this first Faith alone, has a Right to a Place and Standing in the prefent Kingdom of God; yet 'tis not this Faith alone which gives him a Title to final Juftification, or to a Place in the future and heavenly Kingdom. No; in order to that, this general and profeffed Faith muft grow into a Principle in the Heart, working by Love, overcoming the World, and bringing forth all the Fruits of Righteoufnels in the Life: Otherwife, the first Faith, and first Juftification will come to nothing. This is the "working Faith," Gal. v. 6; or "Faith working with Works," and "perfected by Works," Jam. ii. 22; the "continued Faith," Col. i. 23. the "growing or increafing Faith," 2 Theff. 1. 3. 2 Pet. i. 5. 2 Cor. x. 15; the "stedfast or eftablished Faith," Col. ii. 5; feigned Faith,' 1 Tim. i. 5. The first Faith, is the common Faith of all Chriftians; this latter Faith, is peculiar to real Christians, who purify themselves from all Filthiness of the Flesh and Spirit. The first may be a dead, unactive Faith, Jam. ii. 17, 20, 26; The other is living, and active. The first, is a Profeffion; the other, an operative Principle. A Man may have the firft Faith, and perifh; by the other, we "believe to the Saving of the Soul," Heb. x. 39. The firft Faith may be a Foundation without a Superftructure; the other, is Faith built upon and improved, 2 Peter i. 5-8. Jude 20. "In << un 285. This Diftinction of Faith feems to be agreeable to the Senfe of thofe Texts, Rom. i. 17, " In the Gofpel is revealed the Righteousness of God from Faith to Faith." 1 John v. 13, "Thefe Things have I written unto you, that believe on the Name of the Son of God, [with the first Faith; that ye may know that ye have eternal Life, and that ye may believe on the Son of God," (with the growing, &c. Faith.] 286. IX. We may alfo learn, from the preceding Collection of Texts, what it is to be a true Chriftian. And he is a true Chriftian, who improves the firft Faith into the working Faith; or who has fuch a Senfe, and Perfuafion of the Love of God in Chrift Jefus, conferring upon him the antecedent Bleffings of Election, Adoption, Juftification, &c. That he devotes his Life to the Honour and Service of God in Hope of eternal Glory.—Therefore, to the Character of a true St. James fpeaks of this firft Faith, Chap. ii. 14-26. And very justly pronounces it infufficient, being alone, for our final Salvation, or Jultification. true Chriftian 'tis abfolutely neceffary, that he diligently ftudy the Things that are freely given him of God; namely, his Election, Regeneration, Adoption, Pardon, Right to the heavenly Inheritance, &c. that he may gain a juft Knowledge of thefe inestimable Privileges; may "tafte that the Lord is gracious," and rejoice, in the GofpelSalvation as his greatest Happiness and Glory. This is "growing up in Chrift," Eph. iv. 15; This is "growing in Grace," or in a Senfe of God's Favour, " and in the Knowledge of our Lord Jefus Chrift," 2 Pet. iii. 18. And this happy Growth is nourished by conftant and careful Attention to the Word of God, 1 Peter ii. 2. 3. 'Tis neceffary that he work thofe Bleffings upon his Heart, till they become a vital Principle, producing in him the Love of God, and engaging him to all chearful Obedience to his Will, giving him a proper Dignity and Elevation of Soul, raifing him above the best and worft of this World, carrying his Heart into Heaven, and <ing his Affections and Regards upon his everlafting Inheritance, and the Crown of Glory laid up for him there. Thus he is "ftrong in the Grace that is in Chrift Jefus,” 2 Tim. ii. 1; Thus his "Heart is established with Grace," Heb. xiii. 9; Thus he " abides" in Chrift, and his "Words abide" in him, John xv. 7. Thus he “continues in the Son, and in the Father," 1 John ii. 24. Thus "his Seed remains in him," iii. 9. Thus " he dwells," or continues, " in God, and God in him," iv. 16. Thus " he hath," or holds, "the Son," v. 12. Or, more plainly, thus he " continues in the Faith, grounded and fettled, not moved away from the Hope of the Gospel,” Col. i. 23. For thus he is armed against all the Temptations and Trials refulting from any Pleafure or Pain, Hopes or Fears, Gain or Lofs in this prefent World. None of thefe Things move him from a faithful Difcharge of any Part of his Duty, or from a firm Attachment to Truth and Righteousness; neither counts he his very Life dear to him, that he may do the Will of God, and finish his Courfe with Joy. In a Sense of the Love of God in Chrift, he maintains daily Communion with God, by reading and meditating upon his Word. In a Senfe of his own Infirmity, and the Readiness of the Divine Favour to fuccour him, he daily addreffes the Throne of Grace, for the Renewal of fpiritual Strength, in Affurance of obtaining it, through the one Mediator, Chrift Jefus. Inlightened and directed by the heavenly Doctrine of the Gofpel, he purges his Mind from Anger, Wrath, Malice, Envy, and every felfifh, turbulent, unfociable Paffion; and cultivates in his Breaft, and exercifes in his Converfation, the kind, courteous, humble, inoffenfive and univerfally benevolent Spirit of the Gofpel; and fo is a Friend, not only (in the narrow Senfe of Friendship celebrated among the Heathens,) to a felect Companion, he happens to fall in with, but to all Mankind, and always, from a true and fteady Principle. 287. This is the Man of true Goodnefs, true Courage, and Greatnefs of Soul. This is the Man happy under all Events; who lives the Life he now lives in the Flesh by the Faith of the Son of God.. This is the Man, who, while he defpifes a vain Life, has the trueft and highest Enjoyment of all that can be enjoyed in it; for he enjoys all in Truth and Purity. This is the Man, who, alone properly lives; and always, under the greatest Afflictions, in the very Moments of Death, lives: For སསྶ་ For he has nothing but Life and Immortality before him; Death itfelf giving no Interruption to his Life, who fhall affuredly be again reftored to an endless and happy Exiftence*. Bleffed, unfpeakably bleffed, is this Man. Such the Gospel is defigned to make us all, and fuch we all may be, if we do not fhamefully defpife the Grace of God, and our own Happiness. But the Knowledge and Senfe of thefe Things are generally loft among Chriftians; to whom the Words of the Pfalmift may be truly applied; "It is a People that doth err in their Hearts, and they have not known my Ways," Pfal. xcv. 10. 288. X. The foregoing Collection of Texts, will also give us a just Idea, what it is to preach Chrift, or the Gofpel. 'Tis not telling People they are all naturally corrupt, under God's Wrath and Curfe from the Womb, and in a State of Damnation, till they come under the Influences of a fuppofed efficacious, irrefiftible Grace; which works in a fovereign Way, arbitrarily, and unaccountably. 'Tis not teaching, that only a fmall, uncertain Number among Chriftians, are arbitrarily redeemed, elected, called, adopted, born again or regenerated; and that all the rest are by a fuvereign, abfolute, and eternal Decree paffed by, or reprobated. Thele are no Principles of Chriftianity; but ftand in direct Contradiction to them, and have drawn a dark Veil over the Face of the Gospel, funk the Chriftian World into an abject State of Fear, and a falfe fuperftitious Humility; and thrown Minifters into endless Abfurdities +. The Apostles were abfolute *For this Reason, the Apostle feems to give himself the Character of [∞ (ws] the Livers; namely, as he had the Hope and Profpect of eternal Life, 2 Cor. iv. II. I pretend to no great Acquaintance with Ecclefiaftical Hiftory; but in my own Mind I think it probable, thofe Principles were first introduced by fome Chriftian Manichees; who not being able to vindicate their two eternal, felf-exiftent and independent Principles of Good and Evil, (which, as they thought, neceffarily involved all Mankind either in Sin and Mifery; or ren dered them virtuous or happy, as they chanced to come under the Influence of the one or the other,) found out a Way of reducing their Doctrines of neceffary Sin, and neceffary Holinefs to one Principle, by affigning this arbitrary Determination of Men's moral and natural Circumftances to the one God, which before they affigned to two. I make no doubt, but the Doctrines of Original Sin, whereby we are fuppofed to be neceffarily corrupt and wicked; and the Doctrine of irrefiftable Grace, whereby we are fuppofed to be neceffarily made Holy; the Doctrine of particular abfolute Election and Reprobation; I make no doubt, I fay, but thefe Doctrines are Manichæifm christianized. And it is fuch Doctrines as thefe, that have mifreprefented the Chriftian Religion, haraffed the Chriftian World endlessly, by blinding and confounding Men's Understandings, and imbittering their Spirits; and have been the Occafion of calling in the Help of a falfe Kind of Learning, Logic, Metaphyfics, School Divinity, in order to give a Colour of Reafon to the groffeft Abfurdities, and to enable Divines to make a plaufible Shew of fupporting and defending palpable Contradictions. About fix Years after the writing of this, reading Bower's Hiftory of the Popes, I find the foregoing Sentiment, (namely, that the doctrines of corrupt Nature, and irrefitable Grace, are Manichæifm under a new Drefs,) confirmed by that late Hiftorian. Who informs us, That those who rejected the |