02.03.01. Chapter 1

CHAPTER 1 The Law of Innocency proved to be in full Force; Believers are under it as a Rule of Conduct; Its various Uses to them are shewn; The Non-elect are under it in the Form of a Covenant of Works.

SOCINIANS, Arminians, and Baxterians, all agree in an Opposition to the holy Law of God, which is the invariable and eternal Rule of Righteousness to Men: They contend, that since, that Law requires absolute Perfection in Heart and Life, and Men are depraved and cannot obey it, or obtain Life by it, Christ hath introduced new Law, which enjoins easier Terms and Conditions, and which it is in the Power of Men with common Helps to keep, and secure eternal Happiness by the Observation of. If another Law is enacted by Christ, under which Man was not, in a State of Innocence, that Law is either perfect or imperfect, or though the Law is perfect, God will justify and save Men by an imperfect Observation of it. If the Law is perfect and requires complete Holiness in Heart and Life, it is the very same, that was given to Man in his primitive Estate, i.e. it is the same materially and not another specifically different from it: If it is another specifically distinct from it; then indeed, it is an imperfect Law, and exact and universal Purity is not required by it, which to suppose, makes our Saviour the Minister of Sin, and to allow of Iniquity by a Law.

You will say this is a very heavy Charge, which deeply affects the Sentiments of some good Men; true it is so; but I am under no Scruple of fully supporting this Charge, heavy as it is. The Law of Innocence is not abrogated, and another essentially distinct from it, introduced into its Room, as at needs must be, if perfect Holiness is not commanded.

I. The Apostle Paul constantly teaches, that the Gospel doth not make void the holy Law of God; but on the contrary he asserts in the strongest Manner the Establishment of the Law by the Gospel: With respect to Believers they are not indeed under it, considered formally as a Covenant promising Reward in Case of Obedience and threatening Punishment upon a Breach of its Precepts, for they are not under the Law, as in form of a Covenant, but under Grace in Covenant Form, they are not without Law or a Rule of Conduct to God, but are under the Law to Christ. It hath been frequently and with great Confidence objected to the Assertors of the free Grace of God, that they deny, that Believers are under any Obligation to keep the Law, as a Rule of Behaviour, if any such Persons are to be found, their Number I am persuaded is very inconsiderable, would to God that none of his rational Creatures ever admitted a Thought so contrary to the Purity of his Nature, and destructive of his Government. For my own Part I declare I shall as soon believe, that not a Word of the Gospel is true, as that Believers are not obliged to observe the holy and perfect Law of God, as a Rule of Conversation and Walk: I would offer several Things to the Consideration of the Reader, in order to expose the egregious Folly and unparallel’d Immorality of such a wild and extravagant Conceit.

1. This necessarily supposes that none of the Actions of a Believer are sinful. If the apostolical Definition of Sin, is allowed to be just and true, the necessary Consequence is, that where no Law is, there is no Transgression; then a Neglect to reverence, adore, and serve God, will be no Sin, then the Perpretation of the most abominable Vices will not be criminal: For if Sin is a Transgression of a Law, and Believers are not under the Law, this Consequence is unavoidable. Maccovius rightly observes, Should no Law intervene, there would be no good Work, nor any Sin, all Actions would then be indifferent. Therefore,

2. The Distinction of Good and Evil would then vanish into Air, and cease to be: Upon such a Principle, the eternal Difference between right and wrong, just and unjust, Holiness and Sin, can never subsist.

3. According to this licentious Opinion, no Actions of Believers would deserve Punishment; for it is a Breach of the Law only that subjects Men to Penalty, and the Displeasure of God, then there would be no Need for them to address the divine Being, in the Manner the inspired Writer did, rebuke me not in thine Anger, neither chasten me in thy hot Displeasure.

4. This therefore is an unavoidable Consequence of such an immoral Principle, that Christ suffered for no Actions of Believers. The Doctrine of the Scriptures is, that he bore their Sins, and sustain’d the Punishment by them demerited: If Believers are under no Law they sin not, nor could Christ have any Sin of theirs imputed to him, he could not be wounded for their Transgressions, and bruised for their Iniquities: What then becomes of the Gospel as well as the Law, we have neither the one nor the other.

5. This vile Opinion is subversive of the Experience of Believers: They are much disquieted in their Minds through the unregenerate Part, that is in them, and the Motions of it; but upon an Application of the Blood of Christ they enjoy Peace and Tranquillity. A Sense of Sin and Guilt distresses them, a View of Pardon fills them with Joy unspeakable and full of Glory: But if they are under no Law, and sin not, they cannot be either Subjects of Sorrow through a Sense of Sin, or of Joy through a Discovery of Remission.

6. Evangelical Repentance can have no Place, because that is a godly Sorrow for Sin: If Believers are not Subjects of Sin, (as they are not if they are under no Law,) they cannot be Subjects of Repentance. This is so contrary to Scripture and Experience, that nothing can be more so, they look on Christ whom they have pierced, or who suffered for their Sins, and mourn as a Man mourneth for his only Son.

7. Hence it follows, that Christian Communities have no Rules to walk by; nay, it is impossible that there should according to this Principle, be any Christian Churches or Societies, if a particular Believer is under no Law a Collection of them can be under none; then they are not obliged to comfort the distressed, to support the weak, to relieve the necessitous, to reprove the loose, or eject the scandalous, and the Church at Corinth was put upon a wrong Practice by the Apostle, in casting out the incestuous Person.

8. This necessarily supposes that Christ dissolved all Obligation to Duty, than which, there is not any thing more false. His Satisfaction secures the Persons of Believers from Punishment, but changes not the Nature of their Actions: Vicious Acts in them are still sinful, and will eternally remain so; Redemption from the Law’s Curse, frees not from the Obligation to observes its Precepts.

9. This abominable Notion eclipses the Glory of free Grace in the Remission of Sin: If it is not allow’d that Sin is committed by Believers, how can free Grace be discovered in their Forgiveness? ‘Tis a most plain Contradiction, that Sin is forgiven to the Saints, if it be denied that they contract Guilt.

10. If no divine Law is in Force to Believers, God is not their Governor or Christ their King: Rule and Dominion necessarily supposes a Law or Rule of Behaviour is given to the governed: If Believers are under no Law, God then exercises no Rule over them or concerns himself about their Conduct: It is a Thing indifferent to him, whether they honour or dishonour him, adore or deny him his Glory.

11. This monstrous Opinion sets aside the Work of the Spirit upon the Hearts of the Saints: If they are under no Law, then it can’t be imagined that the Spirit of God convinces them of Sin, humbles them for it, or raises Desires in them, of a Freedom from it, or gives them Joy and Peace under a Sense of pardoning Love, or in a Word, that he sanctifies their Hearts, and makes them holy, for all their Holiness and Sin are only imaginary Things.

II. The holy and righteous Law of God, is of great Use and Advantage to the Saints: The proper Use of it is very profitable, and it serves to excellent Purposes; the Law is good if a man use it lawfully, and therefore it is not made void or abrogated by the Gospel, its Uses to the Saints are such as follow.

1. They collect from it what Thoughts, Words and Actions are good or sinful. That the Commands and Prohibitions of the Law extend to the Acts of our Minds, to internal as well as external Acts, is most evident from the Exposition given of it by our Saviour, in his Sermon on the Mount; tis a very mistaken Apprehension that Men are not accountable for their Thoughts, however difficult they may find it to preserve them pure, regular and holy. We cannot exercise that Humiliation necessary to Creatures guilty and vile, without a Sense of that Guilt we have contracted, and the Knowledge of this is only to be acquired from the Law of God, the Rule of our Conduct, and therefore an Acquaintance with, and a strict Regard to that Law, in its Precepts and Prohibitions, procure us great Benefit.

2. It is from the Law of God we learn our miserable Condition by Nature: That we are destitute of a Righteousness necessary to our Acceptance with the divine Legislator; we are taught by the Purity, Spirituality and vast Compass of his Commands; and the Menaces of the Law in Care of Disobedience give us a full Conviction of that Wrath, Vengeance, and Weight of Punishment, to which our Crimes export us, hence we cannot but conclude, that our natural State is very calamitous and sad. 3. It is by the Law of God we discover the absolute Necessity, of placing our Hopes and Confidence in the Righteousness of Christ alone, which only is commensurable to its extensive Demands: ‘Till Men are under a powerful Conviction of the Defers and Blemishes, that attend their own Obedience, they will not submit to the perfect Obedience of a Saviour, which is that Righteousness, that is revealed in the Gospel from Faith to Faith. And it is only in the Glass of God’s Law, that we can see how defective we are, in every Act of Duty, and get an Acquaintance with our numerous Offences.

4. By a proper Knowledge of the divine Law, we are excited to adore divine Goodness, which provided a Redeemer for us. In Proportion to our Apprehensions of the Misery, to which Sin hath exposed us, and the Difficulty that attended our Recovery, and the dreadful Nature of that Curse Christ endured for us, will our Gratitude rise for that Salvation, the sovereign Love and Favour of God designed to us, through the Mediation and Merits of his Son.

5. The Law furnishes us with the Knowledge of our Duty; Ignorance of the Part we ought to act, in a Variety of Instances, towards God, ourselves and our Neighbour, is no small Branch of the Unhappiness attending human Nature. It is only by that Law which is wisely made the Rule of our Deportment in all Things, that we can improve in our Knowledge of Duty, and get rid of that Darkness and Ignorance about the manner of conducting ourselves, which is a Reproach to the Race of Mankind. These are some of those Advantages, which arise to us from the righteous Law of God, but it is here to be observed that the Law cannot be of that Service to us, we plead for, unless it is perfect: This leads me to shew, that a Law of milder Terms, and easier Conditions of Life is not given to Men.

III. The Enaction of an imperfect Law, is a mistaken Opinion, which thus appears, 1. It is inconsistent with the Perfections of God.

(1). It is contrary to his infinite Purity and Holiness. Such as Is the Nature of God, such is his Law; his Nature is holy, and so is his Law. Holiness he cannot but approve and command: Sin he cannot but hate and forbid: Nothing more dishonourable to God will Men soon invent, than is the Opinion of his being the Author of an imperfect Law.

(2). This cannot consist with the Immutability of God. That which God commands, he esteems good; and what he forbids, is evil in his Account. If God ceases to enjoyn the Holiness he once did, or to forbid the Evil in any Instance which he strictly prohibited, it follows, that what he once accounted good, and what in his Esteem once was Evil, are not by the divine Mind considered in the same View, which is incompatible with the Invariableness of God our supreme Lord and Judge. Thus it must be, unless God requires not what he approves, and forbids not what he disapproves, which is a Thought that will not be readily admitted, by those who have a due Concern for the Glory of God.

(3). It would be an Impeachment of the Wisdom of God to conceive him the Author of such a Law, as essentially differs from that he before gave. It is not possible for human Governments, who have only an imperfect View of things, and as they at present appear, to enact Laws, in many Cases, which if always to be continued in Force, would no Way be prejudicial to themselves or to the Subjects; but such an Apprehension of the supreme Being, divers him of his infinite Wisdom, and limits his Knowledge.

2. Such is the Nature of the divine Decrees, that their Accomplishment requires not the giving of a Law different from that of Innocence. It can’t be reasonably thought, that the Purposes of God are so framed, as to render any thing necessary, that is inconsistent with the Glory of his Attributes, far be it from us, to entertain so unbecoming an Opinion of God, who is infinitely wise, holy and just.

1. God’s Decree to save Men is not conditional, but most free and absolute. If he purposed the Salvation of any Part of Mankind, upon certain Conditions, either the Performance of those Conditions is in their Power or it is not, if they have not Ability to fulfil those Conditions, then unless he gives them Strength for their Performance, Salvation is impossible to be attained, and we must necessarily suppose God to will and decree, that to be, which he knew could not be, because be would not do that for Men, which the Accomplishment of his Designs about them, necessarily required him to do. If God will enable Men to perform those Terms of Life, then their final Happiness is certain, but this is not granted, it is only allow’d, that God affords those Aids and Assistances to Men, which if duly improved would be sufficient to secure their Felicity. But,

(1.) Can this be conceiv’d of such a Part of the human Race, as are wholly ignorant, that Salvation is at all intended for any by Jesus Christ? Surely not. (2.) The Helps which are said to be given to such a Part of Mankind, as hear the Gospel, either make Men regenerate, and inspire them with Life, or they do not; if they do, then is their Salvation not a thing doubtful, but certain; if they do not, then let Men say what they please, till it is prov’d that Persons unregenerate, and under the Dominion of Sin, and dead in it, and who are in the Flesh, may perform Service acceptable to God, which may perhaps be found a very difficult Matter to be prov’d, if it should ever be attempted: Salvation, notwithstanding these supposed common Helps and Assistances, will remain a Thing impossible, and God must be thought to have decreed that to be, which he eternally knew could never be. A Purpose of this Sort, who will attribute to a wise Man, and shall we admit such an Apprehension of God who is in Wisdom infinite? Therefore God’s Decree of saving Men is inconditional, of Consequence Life and Happiness are not proposed on Terms and Conditions to be performed by Men; but are freely promised, and graciously bestowed on all such, whom God intended to save: This Consideration alone, I should think is sufficient to disprove the Opinion of a conditional Salvation provided for any.

2. God willed not to impute Sin to those, whom he purposed to reconcile to himself by Jesus Christ, 2 Corinthians 5:19. God was in Christ reconciling the World to himself, not imputing their Trespasses to them: Where there is a Non-imputation of Sin, there can be no Infliction of Punishment; if there may, then the Happiness of those to whom Sin is not imputed, is not certainly inferable from the Non-imputation of Guilt; but thus it is in the Opinion of the Apostle, blessed is the Man to whom the Lord will not impute Sin, or did God once intend not to charge Sin on Men, but afterwards changed his Purpose; what should be the Reason of such an Alteration in the divine Mind? Is it because the Satisfaction of Christ is incomplete? Then is he an imperfect Saviour, we are inevitably undone, and God is disappointed of his End, in the Constitution of his Son a Redeemer to his People, which may by no Means be allow’d of, or is it because Men fail of performing what is necessary on their Part to actual Pardon? Then God only willed in a conditional Manner their Remission, but decreed absolutely the Satisfaction of Christ for their Sins, and agreeable to this absolute Decree, actually charged Sin on Christ, and punished him in the Stead of Sinners whom he proposed to save, and yet, he also charges Sin on many of those Persons, and eternally damns them for those Sins: If the Justice of God in such a Procedure may be vindicated, I should be glad to see it done, a Decree to pardon Sinners conditionally, cannot consist with an absolute Decree that Christ should satisfy for Sin: There therefore is no such conditional Grant of Pardon to all Men, which may not take Place as to the greater Part of them.

3. God decreed to justify Sinners by the Obedience of Christ, and as he viewed them in his Righteousness, they ever were the Objects of his Approbation and Delight. Such as are the Subjects of Vocation, are the Objects of Justification, for whom God calls, them he justifies if the Apostle be right: But he calls not all, even externally, and many who hear the Gospel, he calls not effctually; now, I ask if the Righteousness of Christ secures Justification to all such, for whom that Righteousness was intended of God? If it is answered no, then it should seem to follow, that God is disappointed of his End, in designing that Righteousness to such a Purpose: This will be denied, and it will be urg’d, that it was intended for all such, as believe, and no others; then I would ask another Question, can Men believe without the Grace of Faith is given? If so, it is of themselves, and not the Gift of God, and we have hitherto been mistaken in considering it as a divine Gift, and were unhappily led into that Mistake, by an express Assertion of the Apostle, that so it is, his Assertions are therefore not to be admitted without some Caution. But if it should prove after all, that the Apostle was right, then, I ask will God give the. Grace of Faith to all such, for whom the Righteousness of Christ was designed? If you answer, God will afford such Helps to Men, as are sufficient to enable them to believe: This I observe is either true of some only, or it is true of all; it can’t be true of all, because Christ was never proposed as an Object of Faith to many. Again, these Helps afforded to some Part of Mankind, either produce the Grace and Habit of Faith in them, or they do not: If they do, then all who enjoy those Helps, actually become Believers, for where the Grace of Faith is wrought, God doth not fail to educe it into Act: If they do not produce the Habit of Faith in the Souls of Men, and yet they are sufficient to enable Men to believe, it mutt then be granted, that heavenly Acts, may be where there is no spiritual Life, that Men dead in Sin under the Dominion of it, whole Hearts are Stone, who are unregenerate, and in the Flesh, may please God, that Grapes may be gathered of Thorns, and Figs of Thistles, and that the Tree need not be made good, in order to bring forth good Fruit.

4. If God decreed the Salvation of all Men conditionally, he either decreed to give them that Grace which is necessary to assist them to perform those Terms of Life, which pursuant to that his Decree he sets before them. If he did not decree to confer those Aids, that are absolutely necessary to fulfilling the Conditions of Salvation, their Damnation is inevitable, and certain: If God decreed to afford them sufficient Helps, then those Helps regenerate Men or they do not; if they do, then all Men shall be saved, unless it may be that heavenly Life, created in their Hearts is extinguished, and they after divine Quickenings become dead in Sin, which cannot be; for in whomsoever a good Work is begun, it shall be performed until the Day of Christ: If there Assistances give not Life, they are insufficient to enable a dead Man to act: If they produce no Principle of Love to God, they are insufficient to cause Enmity, to love him and his Ways, so that the Decrees of God, concerning the Salvation of Sinners cannot be conditional, nor is a Law of easier Terms and Conditions of Life, given to Men, by which they may obtain Happiness.

IV. Many Absurdities attend the Supposition of the Enaction and Introduction of such a Law, which I shall now mention: It is apprehended that the Conditions and Terms of Life proposed to Men, are Faith, Repentance, and sincere Obedience, that this new Law pronounces not Damnation in Care of Sin; but only in Case Repentance is wanting. If thus it is, then I observe as follows:

1. A Person really regenerate may be guilty of the most flagitious Crimes: If Murder, Incest, Adultery, Cursing, Swearing, and a Denial of Christ, may be so esteem’d the Observation therefore of this Law may consist with the worst of Vices.

2. If no other Obedience is commanded in this Law, than may be interrupted by the Commission of such detestable Crimes, it will follow, that there are not Sins, for all Sin is a Transgression of some Law: Its not supposed, that Men are under any other Law, if therefore they are not Breaches of this Law or Covenant, it is a very imperfect Law indeed, and an infinitely holy God can no more be the Author of it, than he can be the Author of Sin, which he necessarily hates.

3. Sin and Imperfection are even necessary to our Acceptance with God: Such an Obedience in Kind, as the Law requires to that End, we must yield and not another, that is specifically different from it; but such a perfect Obedience is: And therefore by, or according to this Law, perfect Obedience cannot intitle us to Life and Happiness, for such the Law requires not: Principles nothing so dishonourable to God, and contrary to his Law would be branded with the odious Name of Antinomianism in some Men, by those who embrace this detestable Opinion.

4. It is a plain Contradiction, to affirm that this Law is not violated by Believers, and yet that Repentance is a necessary Condition of it, for Repentance presupposes the Commission of Sin, since it is a godly Sorrow for it, wherefore those who sin not, they cannot act Repentance; For as has been before observed: Sin is a Breach of some Law, Men cannot violate a Law, under which they are not, ’tis denied that they are under the perfect Law of God, against that Law therefore they do not offend, and if this new Law is not violated, it will be difficult to prove that Repentance is a Condition of it.

5. If to avoid there Consequences which are most evidently absurd, it should be said that this Law forbids all Sin, and requires universal Holiness, it is the very same with that Law given to Man before his Fall, and it is not possible that Men should keep it, or obtain Life by it; to this it is answer’d by Limborch, That the Law, yea the Law of Christ forbids all Sin, but that God doth not rigourously insist on a complete Obedience to it: But uses Indulgence as a kind Father, pardons the Sins of Believers, and accepts of their sincere Obedience in the Room of perfect. To which I reply,

1. The most detestable Crimes do not expose them to God’s Displeasure, that Believers may, and that they have fallen into the worst of Sins is capable of the most evident Proof. Is their sincere Obedience, notwithstanding those Miscarriages accepted of God, how can it be, That that Obedience should deserve Reward, and Punishment also? Not by the same Law sure, which this Opinion supposes; but there are Things so plainly contradictory, that both cannot rationally be allow’d to be true.

2. If this Law forbids all Sin, Men cannot perfectly obey it; and if God justifies and fares Men on Account of their imperfect Obedience, then he hath published a Law which he intended should never be fulfilled, either by Sinners themselves, or by a Surety for them, how much this makes for the Honour of the divine Law, every intelligent Reader will easily determine.

3. This Opinion naturally tends to pacify a guilty Conscience without an Application of the Blood of Christ; which is the only proper Means of the Removal of Guilt; because it is the sole meritorious Cause of Pardon. If this new Law doth not subject us to Penalty, unless for Impenitence, it is our Repentance, that is the proper Condition and Cause of Remission, and not the Sacrifice of Christ. If this does not let aside the comfortable Experience of the Saints in applying to a crucify’d Saviour, for a Sense of Pardon, I am much mistaken.

4. This Notion supposes that imperfect Works intitle us to Life, they therefore do not subject us to Condemnation and Wrath; but Heaven is bestowed on such who according to the perfect Law of God, deserve Hell and eternal Destruction, and that on Account of their own filthy Rags, for such are the best Duties of the Saints, when compared to the holy Law of God, if this is not Antinomianism, pray what shall, or may we so esteem?

5. If God in justifying Men, accounts them righteous, they are so, or they are not, if they are righteous, then they have perfectly observed that Law which was the Rule of their Conduct, or else they cannot be truly so accounted, if this may be then opposite Characters agree to them, just and unjust, righteous and unrighteous, and they merit a Reward, and deserve Punishment, by one and the same Obedience, which cannot be, if Men are not righteous, then God in justifying of them, forms not his Opinion of them according to Truth, he esteems them to be what in Reality they are not, which who will dare affirm.

Upon the Whole, there is no imperfect Law enacted or can be, which sinful Men may keep, nor doth God or can he justify Men, for an imperfect Obedience to a perfect Law, the Opinion therefore of a conditional Provision of Salvation for all Mankind, is down right Error, dishonourable to God and no Way profitable to Men, as shall be hereafter proved. The Law of Innocency is in full Force, the Elect are redeemed from its Curse by the Blood of Christ, God acts towards them, upon the Foot of a Covenant of Grace, diametrically opposite to that, and by this their eternal Salvation is secured, the Non-elect are left under the Covenant of Works, to them no Law is given which can give Life, and by which a justifying Righteousness can come, their Salvation therefore is not possible.

1. If the Non-elect are not under the Law of Innocency, they are under no Law, for there is no other Law, which the Things above urged, I apprehend prove very fully: If they are under it, they are under it as a Covenant, or as a Rule of Conduct only; if they are under it in the latter, and not in the former Sense, then their Sins are not imputed to them, they are not condemned, on them Punishment will not be executed; but they will be certainly saved, which none will affirm. They therefore are under it, as a Covenant of Works, and God will proceed towards them, agreeable to the Nature of that Law or Covenant.

2. Those, to whom Sin is imputed, are under a Covenant of Works: For the Covenant of Grace promises the Remission of Sin, and therefore it is not according to the Nature of that Covenant to charge it. The Challenge which the Apostle expresses in Favour of God’s chosen, plainly supposes the Imputation of Sin to others: Who shall lay any Thing to the Charge of God’s Elect? It is God that justifies, who shall condemn? It is Christ that died. And if Sin is charged on the Persons of the Non-elect, as we have Reason to conclude it is; because this Challenge is given in the Name of the ELECT only: They are under the Covenant of Works, and have no Right to any of the Blessings of the Covenant of Grace, for they are not included in the Compass of it.

3. Condemnation is pronounced against such, as are not in Christ: None are in him, but those, who were chosen in him, and to whom he was appointed a Head in the divine Decrees. The Non-elect were not chosen in Christ, nor was he constituted a Head to them, and therefore they stand condemned or are under the Curse of the Law of Works: To suppose, that Christ may become a Head to any Persons, to whom he was not appointed such in God’s Decree, or that they may ever be in him as Members, is to extend his Headship beyond the divine Purposes, and can’t be true. Hence it follows, that Christ is not a Head of Life and Influence to more than the Elect of God, and therefore the whole Number of the Non-elect, are left under the Covenant of Works, and no conditional Provision of Salvation, is by any other Covenant made for, and granted to them.

4. They are no Part of his Church, for the Church of Christ only consists of such Persons, who are denominated, the first born, and who are written in Heaven: All others are trader the Covenant of Works.

5. God will proceed in Judgment towards them, agreeable to the Nature of that Covenant, to those of them, who have sinned without Law, as without Law, and to those of them, who have sinned in the Law, as under the external Revelation of that Law: And therefore we may strongly conclude, that they are under that Law or Covenant, for it is highly reasonable to suppose, that they are now under that Law, by which they will hereafter be tried and judg’d. Now, this Law proposes no other Terms or Conditions of Life, than perfect Works: Hence it is apparent, that no Proposal of imperfect Works, as Terms of future Happiness is made to the Non-elect.

6. Men cannot be under two Covenants, that are specifically distinct, under a Law of Works, and under a Covenant of Grace also. Either Men are under the Covenant of Grace or not: If they are under the Covenant of Grace, their Sins are forgiven, their Persons are justified, their Hearts shall be sanctified, and they shall be eternally sav’d, according to the Promises of that Covenant, which is ordered in all Things and sure. Since therefore many Men are not saved, they were never interested in the Covenant of Grace; but were left of God, as a righteous Judge, under the Covenant of Works.

7. A great, if not the greater Part of the Non-elect, hear nothing of the Gospel. Can it justly be supposed, that they are under a Covenant, which is entirely concealed from them, and that they will be judg’d by a Law, of which they never had the least Notice? This seems to me a very unreasonable Supposition. And if a great Part of them, will be proceeded against, in divine Judgment, according to the Law of Works: Can it reasonably be thought, that others of them will be judged by a different Law, one Part of them, by the Covenant or Law of perfect Works, and the other Part, by a Law of imperfect Works? Surely it cannot be.