Chapter 8

CHAP. VIII.

Those Texts of Scripture (which are urged by the Apologist, as expressly giving the Name of a New Law to the Gospel) recovered to their right Sense. His Testimonies out of the Fathers, and Protestant Writers, evinced to be useless to serve his Design.

Those Texts of Scripture (which are urg'd by the Apologist, as expresly giving the Name of a New Law to the Gospel) recover'd to their right Sense. His Testimonies out of the Fathers, and Protestant Writers, evinc'd to be useless to serve his Design.

I Shall now examine those Texts alleged by my Dear Brother, wherein the Gospel is called a Law; and the Citations produced by him, wherein the Fathers and Protestant Authors give to it the same Name. I shall do it but briefly, for I need not be large, since any Reader who hath, with any intention of Mind, perused my poor Writing, may resolve them all at first sight.

I Shall now examine those Texts alledg'd by my Dear Brother, wherein the Gospel is call'd a Law; and the Citations produc'd by him, wherein the Fathers and Protestant Authors give to it the same Name. I shall do it but briefly, for I need not be large, since any Reader who hath, with any intention of Mind, perus'd my poor Writing, may resolve them all at first sight.

The first Text produced is, that known one in Rom. 3. 27. Where is boasting then? It is excluded. By what Law? of Works? Nay, but by the Law of Faith. Without looking on the Context, we may be satisfied by what the Apostle saith in the same Verse, that by the Law of Faith, he means no more than that Doctrine of Grace which declares a believing Sinner to be justified by the Righteousness of Christ, which by Faith he receiveth; for it is such a Law of Faith that excludes all boasting. Now then, if it commanded Faith, and promised Justification, on condition that this its Precept was obeyed, Boasting would not be excluded, but rather a great Occasion would be given to promote it: For why should not a Man glory in his Faith, if it be an Act of Obedience to this new Law, which by the Statute of it makes his Justification to depend on this his Performance? He may then as well plead that he hath done what was required; and so he may as well claim Life and Happiness, on the Account of having done all that this new Law made necessary to Salvation; as Adam, if continuing in his Primitive State, might have formed a Plea of his Right to Life, for having discharged all that Duty which the Law of Works commanded and proposed, as the Condition of his being eternally Blessed. If he might have boasted for having faithfully observed the Covenant of Works, the Believer too may assume some Glory to himself for having acted his Duty punctually to the Law of Faith; if the Constitution of this Law be such, that it makes the promised Salvation dependant upon this his Obedience in believing. It will signify nothing to say, that the ⟨p. 60⟩Law by which Adam was to have been justified, enjoined Works as the Terms of his being so; but that this new Law insists only on two Acts of Obedience, Faith and Repentance, as all that it requires for our Justification: For these two are Works done by us, and so we might boast that we have done something, tho not arising to that height of Duty incumbent on our first Father; by which, according to the Tenor of this new Law, we are justified. By the Opposition which the Apostle makes of the Law of Faith to a Law of Works, it is also manifest, that by the first he intends a pure Doctrine of Grace, and by the other a Law, commanding something to be done:

The first Text produc'd is, that known one in Rom. 3. 27. Where is boasting then? It is excluded. By what Law? of Works? Nay, but by the Law of Faith. Without looking on the Context, we may be satisfied by what the Apostle saith in the same Verse, that by the Law of Faith, he means no more than that Doctrine of Grace which declares a believing Sinner to be justified by the Righteousness of Christ, which by Faith he receiveth; for it is such a Law of Faith that excludes all boasting. Now then, if it commanded Faith, and promis'd Justification, on condition that this its Precept was obey'd, Boasting would not be excluded, but rather a great Occasion would be given to promote it: For why should not a Man glory in his Faith, if it be an Act of Obedience to this new Law, which by the Statute of it makes his Justification to depend on this his Performance? He may then as well plead that he hath done what was requir'd; and so he may as well claim Life and Happiness, on the Account of having done all that this new Law made necessary to Salvation; as Adam, if continuing in his Primitive State, might have form'd a Plea of his Right to Life, for having discharg'd all that Duty which the Law of Works commanded and propos'd, as the Condition of his being eternally Blessed. If he might have boasted for having faithfully observ'd the Covenant of Works, the Believer too may assume some Glory to himself for having acted his Duty punctually to the Law of Faith; if the Constitution of this Law be such, that it makes the promis'd Salvation dependant upon this his Obedience in believing. It will signify nothing to say, that the

For if the Law of Faith requires any Works, and constituted them to be Conditions of our obtaining the Blessings; make these Works as few as you will, and call them by what Names you please, Faith and Repentance, yet this will result from it, that both are Laws of Works; only with this difference, that the one rigorously insists on more Works than the other: which how this may consist with that Opposition the Apostle forms between them, I cannot very well apprehend.

We must therefore by the Law of Faith understand, not a Law in the strict and proper Sense, prescribing Works of any sort as Conditions, but only the Doctrine of Faith, and of the Believer's Justification by Christ's Righteousness which Faith receives. It is thus all the right Protestant Divines, who have commented on this Epistle, interpret the Apostle's meaning; tho the Popish Annotators wrest it to the same Purpose for which it is brought in by my Reverend Brother, as I shall prove by many Instances.

It would be tedious to multiply Citations of the hundredth part of Protestant Expositors on this Epistle; Calvin and Beza may alone suffice.^* The Name of Law indeed (says Calvin) is improperly attributed to Faith. ^†By what Law, that is, (says Beza) by what Doctrine.

1. *Legis quidem nomen impropriè fidei tribuitur. Calvin. in Rom. 3. 27. pag. 49. part. 3. Tom. 5. Edit. Genev. 1617.
2. †Per quam Legem? [Greek or Hebrew]; id est, Quâ Doctrinâ Beza in Rom. 3. 27.Per quam Legem? 〈non-Latin alphabet〉; id est, Quâ Doctrinâ Beza in Rom. 3. 27.

The Popish Commentators indeed universally interpret this Rom. 3. 27. to design the Gospel to be a new Gracious Law. Thus^a Aquinas, and the Cardinal^b Cajetan; ^cArias Montanus; ^dAmbrosius Catharinus, Bishop of Minori; ^eCornelius Mussus, Bishop of Bitonto; the four Jesuits, ^fBenedictus Justinianus, ^gCornelius a Lapide, ^hEstius, andⁱ Adamus ⟨p. 61⟩Contzen. This last orders his Commentary on the Epistle to the Romans, in a way of Disputation, to refute the Heretics, as he calls all those who believe the pure Truths of the Gospel. One great Doctrine of these No-Heretics is, that the Gospel is no Law. This supposed Error the Jesuit applies himself to confute; and in resolving that Question, What is the Law of Works? and what the Law of Faith? he first propounds Bellarmine's Decision of it; the Sum whereof is, that the Gospel is a Law of Works too, but accompanied with Grace. But there is an Objection of Paraeus in the way, That if the Gospel be a Law, as containing in it Precepts and Commands, then the Distinction which the Apostle makes between the Law of Faith, and Law of Works, cannot be preserved; for both of them will agree in commanding Works, however different those Works may be which they enjoin, and therefore they both of them must necessarily be Laws of Works; unless any one will be so accurate a Disputant, as to deny a Law to be a Law, or Works to be Works. To remove this Objection, Contzen, (who being a Jesuit, was very well skilled in all the Arts of Shuffling as well as any Man, and knew the necessary Doubles and Turnings when he was hunted) like a Politician in Divinity, makes this evasive Answer; That both Laws command, and yet the Law of Faith is not a Law of Works, though it commands Works; because it hath the Aids of Grace, by which the Works are performed. Therefore the Law of Faith is a Law of Grace, the Law of Works is without Grace. This is strange indeed; What! the Gospel commands, and yet is not a Law of Works; that is, the Gospel commands, without bidding us to do any thing; or to do, is not to work, but I know not what without a Name. Ay, but it is not a Law of Works, because it contains in it Grace, as a supply of Succour to enable us to perform them. But this only proves the Works of their new Gospel to be easier, not that they are none at all.

The best which can be made of it amounts to no more than this, that their Gospel is a gracious Law of Works, a Law whose Exactions are not so hard and cruel as those of the Tyrannical Egyptians, to require Brick without Straw, a Law whose Commands are moderated, and its lesser degrees of Duty accommodated to the weakness of our present State; and therefore it is not all Work, but there is an Alloy of a great mixture of Grace. This seems to be fairly offered to compound the Business: but what if the Apostle refuseth the Composition? And indeed, in my poor Judgment, (if a Man may know his Meaning by his Words) it will not be admitted by him; for he opposeth the Gospel, or Law of Faith, to any Law of Works whatever, and however named gracious, or rendered attractive by any other amiable Titles.

The best which can be made of it amounts to no more than this, that their Gospel is a gracious Law of Works, a Law whose Exactions are not so hard and cruel as those of the Tyrannical Egyptians, to require Brick without Straw, a Law whose Commands are moderated, and its lesser degrees of Duty accommodated to the weakness of our present State; and therefore it is not all Work, bu there is an Alloy of a great mixture of Grace. This seems to be fairly offer'd to compound the Business: but what if the Apostle refuseth the Composition? And indeed, in my poor Judgment, (if a Man may know his Meaning by his Words) it will not be admitted by him; for he opposeth the Gospel, or Law of Faith, to any Law of Works whatever, and however named gracious, or rendred attractive by any other amiable Titles.

But in the Close of the Dispute, this Jesuit Contzen joyfully cries out, Victory; And what animated his Courage? Really it was only this, that he thought any more of his Learned Labours in this Affair were wholly superseded, by a great many of the Protestants owning the same Assertion (which he endeavoured ⟨p. 62⟩to prove) of the Gospel's being a new Law. But what are the Trophies of Conquest which he shows to this purpose? only Bertius the Arminian, who afterward turned Papist, and was advanced by the French King to be Professor of History at Paris^*.

But in the Close of the Dispute, this Jesuit Contzen joyfully cries out, Victory; And what animated his Courage? Really it was only this, that he thought any more of his Learned Labours in this Affair were wholly superseded, by a great many of the Protestants owning the same Assertion (which he endeavoured ⟨p. 62⟩to prove) of the Gospel's being a new Law. But what are the Trophies of Conquest which he shews to this purpose? only Bertius the Arminian, who afterward turn'd Papist, and was advanc'd by the French King to be Professor of History at Paris^*.

1. *Rivet. in Cap. 15. Genes. Exercitat. 84. pag. 321. Tom. 1. oper. Roterod. 1651. Alessandro Zilioli, Histor. Memorab. de nostri Tempi, part. 2. lib. 2. pag. 46. Bologn. 1645.

I wish that my Reverend Brother had not offered that place in Gal. 6. 2. not only on the account of its perfect refusal to serve his Design, but because the Papists and Arminians press it to the same purpose, of proving from it the Gospel to be a new Law, and Christ a new Law-giver, and I would not have him to be seen in such Company; the entire words of the Verse are these, Gal. 6. 2. Bear ye one another's Burdens, and so fulfil the Law of Christ. There needs no more than to read them, to be satisfied that they signify nothing to the Intent for which they are introduced: For the Law of Christ doth not import the Gospel, but (as all Commentators agree) only that particular Precept of the Moral Law urged by Christ, Joh. 13. 34. A new Commandment I give unto you, That ye love one another: as I have loved you, that ye also love one another. And we may as well prove from hence, that there are Eleven Commandments, as that the Gospel is a new Law. The Arminian Vorstius, and the Jesuit Estius, the better of the two, infer the same Error from this Gal. 6. 2. as my Learned Brother doth;^a From all it is manifest, (says Estius) that Christ is not only given to Men as a Redeemer, to whom they may trust, (as the Heretics will have it) but also as a Legislator, whom they may obey. ^bChrist is to be acknowledged, (says Vorstius) not only as a Saviour, but also as a Law-giver, inasmuch as his chiefest Law is Love, which as a new Law he hath commanded to us in a new manner, and hath confirmed it by a new Example. This is that Vorstius who denied the Omnipresence of the Infinite God, and who advanced a wicked Opinion, not only to imprison him in Heaven, but to bind the immense Divinity in Chains to his Throne there; and who asserted God to be mutable, and to change his Mind and Will as often as a fickle inconstant Man^c.

I wish that my Reverend Brother had not offer'd that place in

The other place of Scripture, Isa. 42. 4. cited by my Learned Brother, is ⟨p. 63⟩no more effectual to prove his Assertion than any of the former: The whole Verse is thus, Isa. 42. 4. He shall not fail, nor be discouraged, till he have set Judgment in the Earth: and the Isles shall wait for his Law. That by his Law is meant a Declaration of Free Grace, is apparent from the genuine Sense of the Hebrew word, which in our English Bibles is translated, [they shall wait for his Law] the Hebrew word [Greek or Hebrew], signifies they shall hope, with earnest Desires expect it: And thus Piscator, who had an unquestionable Skill in that Language, renders it. We may then by a necessary Consequence conclude, that by Law here is meant, a publication of Free Grace by Christ, since the poor Sinners of the Gentiles could not desire or hope for any other. But without any Criticisms on the Hebrew Language, the foregoing Verse of the Prophet Isaiah, instructs us to a right understanding of the following, Isa. 42. 3. A bruised Reed shall he not break; and the smoking Flax shall he not quench: he shall bring forth Judgment unto Truth. Now if Christ had brought in a new Law, with Precepts superadded to the old One, this would have been to break the bruised Soul with repeated Strokes in greater strength and fierceness.

The other place of Scripture, Isa. 42. 4. cited by my Learned Brother, is ⟨p. 63⟩no more effectual to prove his Assertion than any of the former: The whole Verse is thus, Isa. 42. 4. He shall not fail, nor be discouraged, till he have set Judgment in the Earth: and the Isles shall wait for his Law. That by his Law is meant a Declaration of Free Grace, is apparent from the genuine Sense of the Hebrew word, which in our English Bibles is translated, [they shall wait for his Law] the Hebrew word 〈non-Latin alphabet〉, signifies they shall hope, with earnest Desires expect it: And thus Piscator, who had an unquestionable Skill in that Language, renders it. We may then by a necessary Consequence conclude, that by Law here is meant, a publication of Free Grace by Christ, since the poor Sinners of the Gentiles could not desire or hope for any other. But without any Criticisms on the Hebrew Language, the foregoing Verse of the Prophet Isaiah, instructs us to a right understanding of the following,

There is another Scripture produced by my Learned Brother to be examined, which he urgeth to prove, That the Gospel as a new Law promiseth Blessings to the Performers of its Precepts, and threatens to punish all those who neglect them; Luke 19. 27. But those mine Enemies which would not that I should reign over them, bring hither, and slay them before me. Now as I think, who am very willing to be better informed, our blessed Lord Jesus asserts only his Right as Universal Monarch of the World; which we are so far from denying, that we heartily pray that his Kingdom may come in all the Shine of its Glory, as we are sure it will at the determined Time.

There is another Scripture produc'd by my Learned Brother to be examin'd, which he urgeth to prove, That the Gospel as a new Law promiseth Blessings to the Performers of its Precepts, and threatens to punish all those who neglect them; Luke 19. 27. But those mine Enemies which would not that I should reign over them, bring hither, and slay them before me. Now as I think, who am very willing to be better inform'd, our blessed Lord Jesus asserts only his Right as Universal Monarch of the World; which we are so far from denying, that we heartily pray that his Kingdom may come in all the Shine of its Glory, as we are sure it will at the determin'd Time.

Well, but to soften the harsh word Law, he adds the more allaying one of Grace. But this will not do the Business, for a Law prescribing Works is no Covenant of Grace, if it be true what the Apostle says, Rom. 11. 6. And if by Grace, then is it no more of Works: otherwise Grace is no more Grace. But if it be of Works, then is it no more Grace: otherwise Work is no more Work. Therefore his no angry Brethren, are in no Passion to hear the Voice of the Law, if the old Moral One, as a continuing Rule to Believers, is meant; and they are very glad of the joyful Sound of Grace, they only gaze and admire at the strange Prodigy of those two unnaturally joined together, to compound a Covenant of Grace.

Well, but to soften the harsh word Law, he adds the more allaying one of Grace. But this will not do the Business, for a Law prescribing Works is no Covenant of Grace, if it be true what the Apostle says, Rom. 11. 6. And if by Grace, then is it no more of Works: otherwise Grace is no more Grace. But if it be of Works, then is it no more Grace: otherwise Work is no more Work. Therefore his no angry Brethren, are in no Passion to hear the Voice of the Law, if the old Moral One, as a continuing Rule to Believers, is meant; and they are very glad of the joyful Sound of Grace, they only gaze and admire at the strange Prodigy of those two unnaturally join'd together, to compound a Covenant of Grace.

And tho with the greatest rejoicing we most thankfully accept God's new Covenant of Grace, yet we cannot own a new Law of his making, till we hear it more clearly proclaimed by God himself.

And tho with the greatest rejoicing we most thankfully accept God's new Covenant of Grace, yet we cannot own a new Law of his making, till we hear it more clearly proclaim'd by God himself.

I must confess I was a little surprised at what I next read in my Reverend Brother's Learned Discourse; The Law of Grace we speak of, (says he) is both New and Old in different respects: It is New in respect of the Covenant ⟨p. 64⟩of Works made with Adam in his State of Innocency^a. What! is it a new Law of a fresher Date, that the old One being useless, God saw it needful to promulgate another, lowered to lesser degrees of Duty, and so suited to the present Estate of Sinners? I am confident my Learned Brother will not assert this, tho it unhappily falls out that his Words seem to imply it^b.

I must confess I was a little surpriz'd at what I next read in my Reverend Brother's Learned Discourse; The Law of Grace we speak of, (says he) is both New and Old in different respects: It is New in respect of the Covenant ⟨p. 64⟩of Works made with Adam in his State of Innocency^a. What! is it a new Law of a fresher Date, that the old One being useless, God saw it needful to promulgate another, lower'd to lesser degrees of Duty, and so suted to the present Estate of Sinners? I am confident my Learned Brother will not assert this, tho it unhappily falls out that his Words seem to imply it^b.

1. aMr. Lorimer's Apology, Chap. 2. Sect. 1. pag. 22.
2. bIbid. pag. 24.

There remains nothing more than to examine his Humane Authorities; which I will do, tho there is the greatest uncertainty in the Citation of Authors to abet an Opinion, when Men only take care and labour to wrack and torture them to a forced Confession of their own Sense: For if the Words of the Holy Ghost himself, who delivered his Meaning most distinctly, and with the greatest exactness, are yet wrested and perverted to contrary Purposes, all Humane Writings are much more liable to be disfigured by wrong Interpretations.

There remains nothing more than to examine his Humane Authorities; which I will do, tho there is the greatest uncertainty in the Citation of Authors to abet an Opinion, when Men only take care and labour to wrack and torture them to a forced Confession of their own Sense: For if the Words of the Holy Ghost himself, who deliver'd his Meaning most distinctly, and with the greatest exactness, are yet wrested and perverted to contrary Purposes, all Humane Writings are much more liable to be disfigur'd by wrong Interpretations.

I will yet consider in order the several Authorities alleged; and first as to that of Justin Martyr. Any one who distinctly regards the Design of that Father's Writing, will see, that however he makes use of the word Law, by which to name the Gospel, yet by Law he means no more, than a new Doctrine or Dispensation of Grace. For his Design is to prove, against a Jew who was a great Admirer of his own Law, and its august Ceremonies and Worship, That all that solemn Pomp was excelled by the plain Evangelical Doctrine; that this new Discovery of the Blessings of Grace in the real and solid Substance, was infinitely preferable to all the old Representations and Shadows of those good Things: And therefore by this new Law, or this new Instruction of Grace coming, those old Rudiments go off as useless to teach us any longer. The Gospel as a new Doctrine of Grace appearing, the old Institutions of Sacrifices and External Rites, civilly are to withdraw, to give place to a superior and better Instructor. To prove this is the Design of that Father's Dialogue against the Jew; and all that can be gathered from his calling the Gospel a New Law, is only this, that it is a fuller and clearer Revelation of the Grace of God in Christ, as is evident from what follows a little after those Words cited by my Learned Brother, where Justin Martyr expresseth his Meaning about the Gospel's being a New Law,^c that it is so as it is a new and clearer Dispensation of Grace: for having cited that Place in Isa. 55. 3, 4. expressing the Nature of the Gospel, and upbraiding the Jew for his Confidence in old Legal Performances, in Circumcision, in eating unleavened Bread, in washing in the Laver of Water, in the Blood of Sheep and ⟨p. 65⟩Goats, and the Ashes of an Heifer; It is not by these, says he, that Sinners are purified, but by the Blood of Christ, and his Death; who died for that very Purpose, as Esa himself hath spoketh it. And then he largely recites the six last Verses of the 52d Chapter, and Chap. 53. entire, and the six first Verses of the 54th Chapter of that Prophet; which contain the most clear and full Discovery of the Doctrine of Grace, as is in all the old Testament. So that all which the Father intends by the Name of a new Law given to the Gospel, is, that it is a Doctrine of Grace newly revealed: And in this Sense, I am very willing to call it so too.

But let us see if Cyprian gives his Vote for my Learned Brother. It is true, that he speaks frequently in his 11th Epistle of the Law of the Gospel; but it is certain, that as he wrote this Epistle to complain of, and to rectify the Relaxation of Discipline in the Churches, that those who had fallen into great, and notorious Sins, were yet re-admitted into Communion before they had given any Testimony of their Repentance; so by the Law of the Gospel he means only that due Discipline, which ought to be observed in all the Churches of Christ^a.

1. aGoulartii notae in Cyprian. Epist. 11. pag. 33. oper. Cyprian. Edit. Goulartii, Genev. 1593.

When Cyprian also speaks of a new Law which was to be given, he writing against the Jews, and proving the Abolition of their Ceremonial Worship, means no more by the new Law than what Justin Martyr did; that is, a new Doctrine, and Institution of Grace: And this the very words of Cyprian, cited by my Learned Brother, wherein he calls this new Law, Another Administration, and that by it the old intolerable Yoke of Legal Observances was removed, do evidence.

When Cyprian also speaks of a new Law which was to be given, he writing against the Jews, and proving the Abolition of their Ceremonial Worship, means no more by the new Law than what Justin Martyr did; that is, a new Doctrine, and Institution of Grace: And this the very words of Cyprian, cited by my Learned Brother, wherein he calls this new Law, Another Administration, and that by it the old intolerable Yoke of Ligal Observances was remov'd, do evidence.

The next Father, who is forced to come in to give witness to this new Law, is Augustine: But what he says will not at all serve the Cause. For in that his Discourse of Grace and Free-will, his Design is to prove against the Pelagians, that Man by the best use of his natural Powers, cannot obey the Precepts of the Moral Law; but that the Grace of the Gospel is absolutely necessary to strengthen a Christian to that Obedience which be pays; tho imperfectly, to the old Law as the Rule of his Actions. And that great Light of his Age makes the Difference between the new and old Law to be this that the old Law consisted wholly in Precepts and Commands, and so was a killing Letter to the Sinner; but the Nature of the Gospel is to promise, and give Grace:^b When it is said, (says he) 1 Joh. 4. 7. Let us love one another; this is Law: when it is said, Because Love is of God, this is Grace. He asserts ⟨p. 66⟩that there are Precepts in the New Testament, and none ever had so little Understanding as to deny it; but these Precepts do not properly belong to the pure Nature of the Gospel, but are only repeated and urged in it: but it is that Grace which promises Pardon to the Sinner, and that Grace which makes the Believer holy and obedient, that are the native Streams which are derived from this Spring. And it is apparent from the Words of Augustine, cited by my Reverend Brother, that this Father makes the old Law to be a Doctrine of Works, and so a killing Letter without Grace; that is, without the Gospel, which as a pure Doctrine of Grace, shows how the Law is satisfied by Christ, and how the Sinner and the Ungodly may be justified; and affords Supplies of Grace suitable to all the various Needs of the Believer. The other Place cited out of Augustine, proves no more than that we are freed from the Condemnation of the Law by the Law of Faith, which how it is to be understood of the Doctrine of Faith, I have before shown in rescuing Rom. 3. 27. from its perverted Meaning, Page 59. of this Discourse.

The next Father, who is forc'd to come in to give witness to this new Law, is Augustine: But what he says will not at all serve the Cause. For in that his Discourse of Grace and Free-will, his Design is to prove against the Pelagians, that Man by the best use of his natural Powers, cannot obey the Precepts of the Moral Law; but that the Grace of the Gospel is absolutely necessary to strengthen a Christian to that Obedience which be pays; tho imperfectly, to the old Law as the Rule of his Actions. And that great Light of his Age makes the Difference between the new and old Law to be this that the old Law consisted wholly in Precepts and Commands, and so was a killing Letter to the Sinner; but the Nature of the Gospel is to promise, and give Grace:

Salvian's Testimony proves no more than that the Christian Law, or the Doctrine of Grace, was dishonoured by some Mens abusing it to Licentiousness. Bradwardine I must confess speaks plainly to my Reverend Brother's Purpose; but it is no wonder: for tho with incomparable Strength, and Closeness of Reason, he refuted the Pelagian Heresies, yet he was a Papist, and consequently firm to the Belief of the Roman Creed, the principal Article of which is Merit. He accordingly, tho utterly disclaiming Works done by Nature, yet asserts Works done by Grace to be meritorious. To support this Assertion, the Writers of the Church of Rome have taken care to lay down another as its main Foundation, that the Gospel is a new Law; and therefore by obeying of the Precepts of it, which are made the Conditions, we deservedly (as they assert) obtain, by virtue of God's Covenant stipulated with us on such Terms, the promised Rewards. Bradwardine accordingly maintains the Gospel to be a new Law, and that whoever shall keep this Christian Law, shall receive eternal Glory. ^aSo that this Man's Authority in the present Case (however great and excellent he is in other Points) will not reflect any Glory on this Hypothesis; but rather doth disparage it, since it evinceth how near this Opinion of the Gospel's being a new Law, approacheth to Popery, tho I cannot entertain a thought, that any of my Reverend Brethren do designedly make the least advancing step to it.

Salvian's Testimony proves no more than that the Christian Law, or the Doctrine of Grace, was dishonour'd by some Mens abusing it to Licentiousness. Bradwardine I must confess speaks plainly to my Reverend Brother's Purpose; but it is no wonder: for tho with incomparable Strength, and Closeness of Reason, he refuted the Pelagian Heresies, yet he was a Papist, and consequently firm to the Belief of the Roman Creed, the principal Article of which is Merit. He accordingly, tho utterly disclaiming Works done by Nature, yet asserts Works done by Grace to be meritorious. To support this Assertion, the Writers of the Church of Rome have taken care to lay down another as its main Foundation, that the Gospel is a new Law; and therefore by obeying of the Precepts of it, which are made the Conditions, we deservedly (as they assert) obtain, by virtue of God's Covenant stipulated with us on such Terms, the promised Rewards. Bradwardine accordingly maintains the Gospel to be a new Law, and that whoever shall keep this Christian Law, shall receive eternal Glory. ^a

As to the Testimony of the Leiden Professors, they only mean that the Gospel in a large and improper Sense may be termed a Law, because there are Precepts, Commands, and Threatenings in the Books of the New Testament. But those worthy Professors, when they treat of the Gospel in its strict Signification, ⟨p. 67⟩they define it to be only a pure Word of Grace. For, says Polyander, who was one of them;^a The Gospel specially taken, and restrained to the Exhibition of Christ, first denotes the History of Christ manifested in the Flesh, Mark 12. Secondly, it is used for the joyful Doctrine and Preaching concerning the Reconciliation of Men who are Sinners, with God, by the free Remission of their Sins obtained for them by the expiatory Death of Christ, indefinitely offered to any one, revealed to the Poor in Spirit, and Babes; but singularly applied to the Believers, for their Salvation, and for the Manifestation, and eternal Glory of the Divine Mercy in Conjunction with Justice: 1 Cor. 9. 14, 15. This is in the same Disputation cited by my Brother. And a little after the same Learned Polyander renounceth the Opinion of the Schoolmen and Monks, asserting the Gospel to be a new Law; and disclaims the Arminian and Socinian Doctrines, which attribute to the Gospel as a new Law, new Precepts that are proper and peculiar to it. Whether then these Reverend Professors ever once thought the Gospel, strictly and properly taken, to be a Law, let any one judg.

As to the Testimony of the Leyden Professors, they only mean that the Gospel in a large and improper Sense may be term'd a Law, because there are Precepts, Commands, and Threatnings in the Books of the New Testament. But those worthy Professors, when they treat of the Gospel in its strict Signification, ⟨p. 67⟩they define it to be only a pure Word of Grace. For, says Polyander, who was one of them;^a The Gospel specially taken, and restrain'd to the Exhibition of Christ, first denotes the History of Christ manifested in the Flesh,

It is easy also to judg, that Gomarus understands the Gospel in its larger Acceptation, when he calls it a Law in the Place cited by my Reverend Brother; for when before in the same Disputation he defines the Gospel, (and then to be sure he took it in its strict and proper Sense) he makes not the least mention of a Law, nor of Commands of Threatenings^b: As I have before given the Instance from his own words, Page 34. of this Discourse.

It is easy also to judg, that Gomarus understands the Gospel in its larger Acceptation, when he calls it a Law in the Place cited by my Reverend Brother; for when before in the same Disputation he defines the Gospel, (and then to be sure he took it in its strict and proper Sense) he makes not the least mention of a Law, nor of Commands of Threatnings^b: As I have before given the Instance from his own words, Page 34. of this Discourse.

1. bGomar. Disput. 15. Thes. 25. pag. 52. Tom. 8. 3. oper. Amstel. 1644.

It is wearisome to follow my Learned Brother through all his Citations, and particularly to consider them; there is no need to do it largely: and tho what he transcribes out of Dr. Twiss takes up almost three Pages, yet a short Answer will take off this Testimony too, and show that it is nothing to the Purpose. In a word, all that can be concluded from the Words of Dr. Twiss is only this, that God hath appointed a set and stated Order in our Salvation, according to which he proceeds. As he is not a God of Confusion, he saves us regularly, and bestows his Blessings in a due Series; so that in a becoming Manner one may follow the other: And how the Gospel is such a regular Order and Harmony of Blessings, I have showed before, Page 6. of this Discourse.

It is wearisome to follow my Learned Brother through all his Citations, and particularly to consider them; there is no need to do it largely: and tho what he transcribes out of Dr. Twiss takes up almost three Pages, yet a short Answer will take off this Testimony too, and shew that it is nothing to the Purpose. In a word, all that can be concluded from the Words of Dr. Twiss is only this, that God hath appointed a set and stated Order in our Salvation, according to which he proceeds. As he is not a God of Confusion, he saves us regularly, and bestows his Blessings in a due Series; so that in a becoming Manner one may follow the other: And how the Gospel is such a regular Order and Harmony of Blessings, I have shewed before, Page 6. of this Discourse.

And by this Way we may soberly and sincerely deal with a poor dying Sinner (to whom my Reverend Brother^a next brings me) without encouraging his Presumption in the general Notions which even wicked Men have of God's being merciful, and Christ's dying for Sinners; or throwing him into the Convulsions of Despair. If I should tell him just dying, of a new Law which must be obeyed by him, before he can entertain any hopes; that this new Law requires Obedience from him, and till he hath done it, he must look for nothing but Condemnation from its severe Sentence: If I tell him that one Condition of this Law is that he reform the Course of a Life, of which he is come within a point of the Period; and that unless he live better he cannot be saved, when he hath but a few Moments longer to live: He would certainly look very ghastly upon me, and think that I made his Mittimus to Hell. But if I tell him, that the Blessings of the Covenant are inseparable, and where God gives one, they are followed with all the other; That where God confers his Favour, he plants Grace too, and works Faith in the Heart of those whom he hath decreed to save: That this Faith, if true, is accompanied with Love; and the natural Product of that is a sincere Resolution to please Christ, and obey him; and if he can lay his Hand on his Heart, and find these Blessings there, he may be assured of his Interest in the other, and that believing he is justified by the Obedience of Christ to the Law performed for him. This Declaration of the Gospel to a startled Sinner, who hath not one Minute longer to promise to his affrighted Spirit, may (God making it the Power of God unto Salvation) revive, and give new Life unto-him in the Agonies of Death. But to amaze him with a Discourse of new Laws, and Commands, and Threatenings, would be to stab him to the Soul, and to murder him more cruelly than his Disease.

And by this Way we may soberly and sincerely deal with a poor dying Sinner (to whom my Reverend Brother^a next brings me) without encouraging his Presumption in the general Notions which even wicked Men have of God's being merciful, and Christ's dying for Sinners; or throwing him into the Convulsions of Despair. If I should tell him just dying, of a new Law which must be obey'd by him, before he can entertain any hopes; that this new Law requires Obedience from him, and till he hath done it, he must look for nothing but Condemnation from its severe Sentence: If I tell him that one Condition of this Law is that he reform the Course of a Life, of which he is come within a point of the Period; and that unless he live better he cannot be saved, when he hath but a few Moments longer to live: He would certainly look very ghastly upon me, and think that I made his Mittimus to Hell. But if I tell him, that the Blessings of the Covenant are inseparable, and where God gives one, they are followed with all the other; That where God confers his Favour, he plants Grace too, and works Faith in the Heart of those whom he hath decreed to save: That this Faith, if true, is accompanied with Love; and the natural Product of that is a sincere Resolution to please Christ, and obey him; and if he can lay his Hand on his Heart, and find these Blessings there, he may be assured of his Interest in the other, and that believing he is justified by the Obedience of Christ to the Law performed for him. This Declaration of the Gospel to a startled Sinner, who hath not one Minute longer to promise to his affrighted Spirit, may (God making it the Power of God unto Salvation) revive, and give new Life unto-him in the Agonies of Death. But to amaze him with a Discourse of new Laws, and Commands, and Threatnings, would be to stab him to the Soul, and to murder him more cruelly than his Disease.