Faith as to the Objects extensively which was required of Jewish Believers before Christ's Incarnation as is now of us nor the same degree that was required of all the rest of the World as of the Jews 2. But such a Faith in God our Redeemer as that Law which men are under maketh necessary to Salvation is necessary to Holiness And to ask what God will do with a man that is holy without Faith is to talk of a non-existent Subject There is no such man for without Faith it is impossible to please God for he that cometh to God must believe that God is and that he is the Rewarder of them that diligently seek him notwithstanding original and actual Sin and the Law of Innocency condemning us and therefore that he is under a pardoning and rewarding Law of Grace Heb. 11. 6. No man can be sanctified without the Merit Doctrine and Spirit of Christ nor without that degree of Faith which the Covenant which he is under requireth § 20. Quest. What if a man that was sanctified by believing should retain his Holiness or Love and Obedience and lose his Faith in Christ Answ. It is a thing that never was nor will be and not to be disputed of § 21. Moral Virtue in the proper sence of the word is the same thing as Holiness taken comprehensively as containing our Love and Duty to God and to man for God's sake But as Holiness is taken narrowly for our Love and Duty to God as distinct from our Love and Duty to Man so Moral Virtue is the genus and Holiness the chief species of it And thus we take Moral Virtue and Moral Action and so all Morality as contradistinct from Physicks or things meerly natural not falling under the genus moris And so Virtue and Vice or Sin are all that is Moral that is Moral Good and Moral Evil And this is the first and most notable sence of the word But some of late have used Moral as contradistinct from Holiness or Grace or from infused Habits or from Faith and Christianity and some tell us confidently but falsly That this is the most fit and famous sence and the word so to be taken when not otherwise explained It 's the sad case of Mankind that we have no words but what are liable to ambiguity And it 's the unhappiness of the Church that hath so many Teachers that will dispute write and wrangle about words unexplained and in the end shew that under divers terms they mean the same matter in which they are agreed and know not their Agreement § 22. As Holiness is sometimes taken so largely as to comprehend all that God commandeth and sometimes for the natural part of our Duty Love and Obedience as distinct from Faith in Christ which is the mediate Grace and of supernatural revelation so is Morality or moral Virtue distinguished § 23. They that take moral Virtue so narrowly and improperly as to mean no other moral Virtue than Heathens had or than is taught in Aristotle's Ethicks should first tell us That this is their sence and then they may boldly declaim against those Preachers that take this for sufficient or that preach no other For Scripture and Christianity were to little purpose if they taught us no more than the Writings of Philosophers do § 24. And no doubt but it is a pitiful sign and an odious Crime in a Minister of Christ to say little to the People of the Mysteries of Man's Redemption the Person and Offices and Works of Christ the Covenant of Grace and the special Blessings given by it our Union with Christ Justification Adoption and the special Works of the Spirit on Mens Souls and all the Duties and Pleasures of a Heavenly Conversation in the love of the Father the Grace of the Son and the Communion of the Holy Spirit and all this under pretence of magnitying and preaching up the Love of our Brethren and Charity to the Poor and Iustice and Temperance as if Man were our God and to wrong man were the only Sin and to wrong God were none or God could be no otherwaies wronged § 25. But Covetousness and Pride contradicteth their own Doctrine For among their good works those of Piety are first extolled and those are the enriching of the Church and that is themselves and why them more than the poorer People about us Because they are sacred persons and belong to God and serve at his Altars Very good And is Piety to a sacred person and such as they so great a Duty and yet our Piety as immediately to God himself an indifferent thing in comparison of our Duty to Man Yea some usually make that part of their Piety which consisteth in the observance of their own Traditions and unnecessary Injunctions to seem of great weight while the holy observance of God's own Laws is perhaps accused as too much preciseness or hypocrisâ—s when indeed the Hypocrite is he that instead of the life and serious practice of true Christian-Holiness sets up and resteth in the Image of Holiness and certain formalities that are lifeless to deceive himself and others § 26. Where there is no Faith and Love to God nor Duty done in obedience to God there is no true moral Virtue but somewhat equivocally so called whatever good such may do to the Common-wealth or to their Neighbors for it wanteth the principle end and object that should inform it § 27. An Hypocrite may be said to have moral Virtue as he may be said to have Holiness that is only secundum quid yea but analogically yea but equivocally in that he hath no other sort of Faith and Love and Obedience § 28. An Infidel's moral Virtue and all unsanctified Heathens or other persons is of the same sort only with this described of the Hypocrite And they err not that say They have no true moral Virtue but analogical § 29. Yet Nature and common Grace do give men that which is truly good and not only minus malum and may do much good to others and some to themselves and is truly laudable and amiable considered without the mixture simply in it self But because the contrary evil is still the predominant part in all the unsanctified it will not properly denominate them good men nor the whole action a good action save equivocally analogically or secundum quid because the form denominateth which is here wanting § 30. But if any one think otherwise that the name of moral Virtue yea or Holiness is due to the best actions or habits of Heathens Hypocrites or any unsanctified men it is but a Controversie de nomine and no otherwise to be regarded while we agree of the things signified by that name § 31. It is certain that now there is no moral good in any man on Earth that is not the effect of some Grace of God common or special for even Nature now as reprieved and maintained is an effect of common Grace much more further
Christ yet the Promise and Notification of the Mediator and his merits and sacrifice as the reason of this Pardon did then exist and was the cause of that Pardon which Christ was afterward to merit § 19. It is therefore no absurdity that the existence of Man's Faith and Repentance should be necessary when the Mediator's Existence and his Merits was not necessary For it was not then an existent Mediator and Sacrifice c. that was the Object of Faith but only a Promised Mediator § 20. And whereas it is a doubt seeing the Head is essential to the Church and the Divine Nature only was Head of the Church before the Incarnation and the Divine and Humane united was afterward the Head whether it follow not the Church before the Incarnation and after and so Faith and Religion were divers in specie and not the same I answer That while we agree all de re that so much difference there is it is not worth our trouble to strive about the Name or Logical Notion of Sameness of Species § 21. When God hath chosen to save Man by way of a Mediator and by his Sacrifice and Merits as that way in which his Wisdom Love Holiness Mercy and Justice are eminently glorified it seemeth to me too bold Presumption to dispute Whether he could not have saved us otherwise and pardoned Sin without a Saviour as it would be to dispute Whether he could not illuminate the Earth without the Sun He wanteth not Power to do whatsoever is meet for God to do but all the question is Whether it be meet supposing Man's Nature and Sin to be what they are § 22. God did illuminate the World without the Sun till the Sun was made But it was the imperfect World and before the perfecting of his Work And so God did save Man without an Existent Mediator unless God may be called a Mediator between himself and us which is a harsh Phrase But it was before the Work of our Salvation was brought to maturity for the Cure of Man is perfectest at last § 23. We must take great heed that in considering of the parts of our Redemption by Christ we look not all at one and over-look the rest nor set not those Works of Christ in opposition which must be taken in conjunction But his Incarnation Obedience Contempt of the World Victory over Satan Suffering Resurrection Ascension Glory Intercession Reign Raising the Dead Judgment glorifying his Church must be all conjoined though not confounded § 24 The Benefits of Redemption or recovering Mercies are not all given in the same way We must carefully distinguish of those that God giveth absolutely and antecedently that is before any Condition or Duty on Man's part and those that he giveth consequently upon Man's Duty performed as the means of Reception § 25. Antecedent Mercies are some common to all men and some proper to some Countries Ages and Persons as the free Benefactor pleaseth § 26. Of the former sort is the Sustentation of Nature reprival from deserved miseries the Law of Grace as to the tenor and some degree of promulgation with all the common Mercies Means Duties which tend to Recovery Of the later sort are the greater degrees of such mercies and means which God freely giveth to some more than others § 27. Therefore we must not say that Infidels or wicked men have no Mercies or no Right to what they do possess as from God as being no Consenters to the Covenant or Performers of it Because there are Antecedent Mercies given before such Consent or Performance not as to Covenanters but as to miserable men invited to enter Covenant with God in Christ. Though these are so forfeited by their refusal that they have no assurance of their continuance but God may soon take them all away § 28. The consequent Mercies are Pardon Iustification Adoption the Spirit a secured filia◠Right to all outward Mercies that are good and suitable to us and final Glory and whatever God hath promised on Conditions by us to be performed § 29. The question of universal Redemption and special I shall pretermit till I speak of universal Grace § 30. Seeing Life Health Food Hope and all that is truly good were forfeited by Sin and none of them can be due to us by the Law of Innocency it followeth that wherever they are given it is upon other terms which can be no other than those of the Law of Grace as fruits of our Redeemer's Mercy antecedently or consequently And where the Fruits are apparent we may know the Cause § 31. The Fruits of Redemption are one entire frame consisting of various and unequal parts to divers persons yet mutually related And therefore it will not follow that nothing but what certainly inferreth the person's Salvation is any such effect of Man's Redemption CHAP. XII Of the several Laws or Covenants of God § 1. THough the order of the matter require that I should have spoken of the Law of Innocency before I had spoken of Sin and Redemption yet thinking that the sort of Readers for whom I now especially write will best understand things if I treat of all God's Laws together I will at this time fetch my method from their intended benefit § 2. The nature of a Law in general and of God's Laws in special I have elsewhere so oft and largely spoken of pretending somewhat to clear up that Doctrine from several mistakes that I must here pretermit it § 3. Though the word Law do principally signifie the regulating Imposition of our Duty and the word Covenant doth principally signifie a mutual Contract yet it is the same Divine Instrument which is meant oft and usually in Scripture by both these Names Of which see Grotius at large in his Preface to his Annotations in Nov. Testamentum It is called a Law in one respect and a Covenant in another but the thing is the same As a Law the parts of it are 1. The Precept and Prohibition constituting our Duty 2. The Retribution Premiant and Penal constituting the Dueness of Rewards and Punishments as the duty is performed or neglected As it is a Covenant it containeth 1. The Benefit which is the Reward freely given yet on condition of a due and suitable Reception and use of prescribed Means 2. The Condition described and Means prescribed in the said Preceptive part 3. And the Threatning in case of Ingratitude Refusal and Disobedience Which are the same things as in the Law of Grace considering the Covenant but as Instituted and Offered For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth usually but the Resolved declared terms of Life and Death or the Divine Ordination by which he will Rule and Judge us And so it is oft called a Covenant before Consent by Man which maketh it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mutual Contract And even a Law as Received by a voluntary subject is Consented to and becometh a Contract If any think that I give not the
suitable to means â—njoyed without which the man and his Faith are â—ot indeed sincere yet the Church and all Men â—an judge of others but 1. By outward Profession â— extended to that degree of Objective Faith which God hath made commonly necessary to Christianity or to the acceptance of the Church It is therefore here a deceiving Consusion to â—onfound the two cases what is necessary to God's acceptance into Heaven and what is necessary to a Man's acceptance into the Church And thence some conclude that no man can tell just what is necessary to Individuals § 5. That Christ hath stated the Essentials of Christianity taken objectively should be so far past question as our Christianity it self is at least For if he have not then he is not the Author and Finisher of our Faith And if he be not who is The Apostles delivered it as received from him If it were not then made and determined by Christ then there was then no Christianity and so no Christians And if it was made since then who waâ— the Maker of Objective Christianity No Man oâ— Company of Men dare or do pretend to it If they should whence had they that Power And did â—â— die with them Or may others after them make also a new Christianity Paul pronounceth Angel or Man accursed that should bring another Gospel than that which he had received and preached Gal. 1. 7 8. 1 Cor. 15. 3 4. c. 2. And if the Essentials of Christianity and Church-relation and Communion were not determined of by Christ and notified in the Holy Scriptures then there could be then no Christian Church for want of Church-Essentials And then when began that Church and who made it 3. But the Gospel hath put the matter out of doubt telling us that Christ hath actually declared and determined the Essentials of Objective Christianity and the Church even in his Institution oâ— Baptism which is our Christening which in his preaching he expounded and so did his Apostles 2. And as his Baptized Disciples were called Christians so he commanded them to Love one another and live in Concord and Communion aâ— Christians and could any obey this Command of Christianity was then either unmade or a thing that could not be known § 6. And if it was then made by Christ it was surâ—ly anchangeable else men might be still making a new Christianity from Age to Age and when should we have an end And who hath power or skill to make a better than Christ made 〈…〉 that attempted it thereby is an accursed Antichrist § 7. And now we come next to enquire I. What are the Church-Controversies to be decided II. And who are the Dissenters that differ herein III. And then we shall easily find who it is that must be the Judge of them § 8. And 1. it is supposed that it is no one essential part oâ— Objective Christianity that is in Controversie 2. And that it is not among Christians that any such point is controverted For he that denyeth any essential part denyeth Christianity and the Church and therefore is no Christian whatever he may be called by himself or others And though Confounders make a great Controversie of it whether a Heretick be a Christian and a part of the Church it 's easily resolved if we dally not with an ambiguous word If by a Heretick be meant one that professeth not or denyâ—d any essential part of Christianity or the Church he is no Christian nor part of that Church which he denyed But if by a Heretick be meant one that professeth not or denyeth only something that is of the melius esse of Christianity and the Church he is a Member though a faulty one § 9. But it will be said that more than the Essentials of Christianity is necessary to Church-Communion else we must receive Drunkards Fornicators Extortioners Railers with whom saith St. Paul we must net eat Ans. I would those that will not endure tolerable men for a different opinion or circumstance could as little endure Drunkards Fornicators Extortioners and Railers and Covetous c. But the Objectors must understand That as I said The Baptismal Covenanting Profession of Christianity is our Church-title to its Communion And that Christianity is more than a bare Opinion or Notional Assent it is a solemn giving up our selves by Vow and Covenant to God the Father Son and Holy Ghost as our God and Saviour and Sanctifier to be Taught and Ruled by Christ as well as pardoned adopted and glorified which essentially containeth Repentance and the Renunciation of the Dominion of the Flesh the World and the Devil which are contrary to the Government of Christ. And it must be remembred that a Verbal Profession proved counterfeit and false by inconsistent contradiction in word or deed is indeed not valid and is no Profession And he that would say I will be Ruled by Christ but I will be a Drunkard a Fornicator an Extortioner c. would thus nullifie his Profession by a gross Contradiction And to live impenitently in these sins is as sure a proof of falshood of a man's Profession as contrary words would be And if a man once and again commit such Sins till he Repent of them he chooseth them and liveth in them And while he chooseth and liveth in them he Repenteth not indeed whatever he say For Repentance is a change of Mind and Life Therefore we here distinguish of Mens Right to Church-Communion as 1. unquestioned 2. as lost or null 3. as doubtful and under tryal 1. A Baptismal Profession of all the Essence of Christianity and not disproved is a Title not to be questioned 2. Apostasie or the denyal by word or deed â—f any essential part of Christianity justly proved nullifieth Christianity and Church Right 3. But if a man speak or hold some bad opinion by a remote uâ—seeâ— consequence contrary to somewhat essential to Christianity or if he commit some Sin that is inconsistent if he Repent not here the Church must try whether the said Error be indeed so held as that the contradicted truth is really not held or only be held on a mistake of consistenâ—â— the person professing to renounce it if inconsistent And whether the said Sinner live impenitently in that Sin as that which he chooseth and will not forsake And while the man is under this doubtful Tryal his Title is doubtful and to be suspended as to actual Exercise And therefore the Church hath ever used Suspension as a thing different from a full or proper Excommunication Suspension and some disciplinary restraints have been called Excommunicatio minor which doth not cut off a man from the Church When the proper Excommunication called major is but an Authoritative Declaring that a man hath cut off himself by Apostasie at least from some essential part of Christian Faith or Duty without which self-absâ—ision other mens hath no place and is but a Slander of the innocent God hath not given others
true difference of God's Laws and Covenants let him tell me more and I suppose we shall agree de re though not de ratione nominis And let it now suffice to tell you how I would be understood my self Though the word Law be some time taken more narrowly and the word Covenant oft for Mutual Contract which is but a Law consented to yet being to speak of each term as signifying that Regulating Frame by which God Ruleth us and will Judge us and by which he giveth us his Gifts and Rewards I mean the same thing in several respects called by the several names The absolute Antecedent Gifts of our Great Benefactor being supposed inclusively in both SECT I. Of the Law or Covenant of Innocency made to Adam § 1. I Shall in this order Treat briefly of the Divine Laws I. Of the Law of Innocency to Adam II. Of the Law of Mediation to Christ. III. Of the Law of Grace to fallen Man And there 1. As in the first Edition to Adam and Noah 2. As in the same Edition joined with the Jewish Law of Peculiarily to Abraham and of Works by Moses to Abraham's Seed 3. Of the Law of Graces as in the second Edition by Christ § 2. 1. The Law of Innocency contained a Precept and Prohibition and a Retributive part to which Adam was bound to be a Voluntary Subject and therefore to Consent which will allow it the name of a Covenant But here the brief Narrative in the Scripture calleth to us to distinguish of things certain and things uncertain whoever assert them § 3. 1. The Preceptive part was revealed by Nature or Supernaturally by Voice or Inspiration or Vision c. The former being Lex natura integrae the Law of Intire Nature though the Chief is least spoken of in Gen. because it is supposed legible in Nature it self § 4. The Law of Nature properly so called is in esse Objectivo that signification of God's Will concerning Man's Duty which was discernible in the Universa rerum Natura in all God's Works but principally in Mans own Nature as related to God and all Persons and Things about him § 5. But Improperly or Metonymically so called the Law of Nature is in esse subjectivo the Communes notitiae which Man had and was to have from the said Objective Law of Nature But properly this is rather the Knowledge of the Law than the Law it self being not perfect in Adam himself at first but was to be perfected as he came to know more and more of the Works of God and varying much now in several Persons Yet may it well be called God's Law written in the Heart when we have the Knowledge and Love of his primary proper Law § 6. This Law of Nature bound Adam to perfect Devotedness to God as his Owner and perfect gratitude to God as his Antecedent Benefactor and to perfect Obedience to God as his Ruler and to perfect Love to God as his ultimate most amiable End And this perfect Obedience was to be perpetual § 7. It was Adam personally that the Law bound to this perfect perpetual Obedience and not another for him or that he should obey by a Representative or a Delegate a Servant or by any other § 8. Nature even in its depraved state now telleth us that all Sin against God deserveth Punishment Therefore the Law of Nature had a Penal part § 9. It is a great doubt with many Divines whether the Law of Nature had any premiant part or promise and so was a Covenant because say they Duty obligeth not God to reward us But it seemeth to me as far past doubt as the penal part For the question is not what our Duty performed obligheth God to much less in point of Commutative Iustice where no Creature can Merit of God Iob 35. 6 7 8. If thou be Righteous what givest thou him c. But it is presupposed that God first became Man's Benefactor and his Ruler and his Law is the Instrument of his Government and his Promise is but the signification of his Will what he will give and on what Terms And God in Nature signified his Will to bless the Obedient and love those that love him For as a Ruler he is Iust and if he differenced not the Righteous from the Sinner what were his Justice Were there no other Reward but the Continuance of the Paradise-Blessing freely given him which Sin would forfeit it would have been a great Reward And if God equally take away his Gifts from Good and Bad it is not Governing Iustice though as the Act of a Proprietor it be neither Iust nor Unjust so that the very essence of Undertaken Government containeth a discovery of God's Rewarding Will which is the promissory or premiant part of the Law of Nature § 10. The Degree and Kind of the Natural Reward must be gathered 1. From the state that Man was in 2. From the nature of his Duty 3. From the state of Perfection which his Nature was made inclined to desire and seek § 11. 1. Man being freely placed in the state of Innocency and God's Favour in the Earthly Pleasures of Eden as a Sanctified state of Communion with God seeing Sin was to be punished with the privation of these we may gather that the Innocent should not have been deprived of them § 12. 2. Man's great Duty being to Love God perfectly according to his present Ability and to please him and delight herein we may gather that the Innocent should have the felicity which is herein contained even in the Delights of loving and pleasing God § 13. 3. Man's Nature being not made in its utmost perfection but in via with a desire of knowing God loving him pleasing him and delighting in him yet more according to his Capacity we may gather That obedient Man should have attained that Perfection For God maketh not the capacities dispositions and desires of Nature in vain § 14. But whether all this should have been given on Earth or in Heaven is not so clear in Nature or Scripture But 1. The Translation of Henoch and Elias maketh it probable that so Man should have been translated 2. And so doth the Glory purchased by the Redeemer 3. And the matter is the less because where-ever the place be the same state of Enjoyment would make it a Heaven to such a person § 15. Neither doth Nature now tell us How long Man must have obeyed before he had merited the full Reward of his Perfection But only that he must conquer all the Temptations that God would try him with and must persevere till God should please to translate him not appointing him any determinate time Nature and Scripture favour this § 16. There are some who considently conclude without either natural or Scripture-proof That had Adam performed but one Act of Obedience to God before his Sin he had been confirmed is the Angels as his Reward And what a Sinner do they make Adam before
was under before Christ's Incarnation And 2. whether Christ repealed it to them § 17. 1st And it is proved That on God's part the said Law of Grace continued And man's Disobedience could not here nullifie the Law as it did that of Innocency Because it was a Law that allowed Repentance till the time of Death So that when they sinned never so much they were still obliged by it to repent that they might be saved Their Rebellion deprived them of the Benefit but did not end the Law nor rendered them uncapable of its Obligation God made Adam and after him the Heads of Families his Priests He had then publick Worship natural and instituted sacrificing and the distinction of clean and unclean Beasts Sabbath and Marriage as well as calling on the Name of the Lord are expressed As the Covenant to Noah was the same with that to Adam with some small Addition so no doubt were the Precepts of Noah As the Canaaniâ—es sacrificed so their marrying in the prohibited Degrees is called one of their Abominations It 's very probable that not only the Decalogue in sence but also all or most of the particular Mosaical Precepts which are but the Instances Explications and Applications of those Generals were given before the Flood and some more which even the Nations Traditions kept some remembrance of though not named particularly in the Text. § 18. And it was not God's Covenant of Peculiarity with Abraham and the Iews that ended it to the rest of the World as I before proved § 19. So that though there be difficulty in opening the Terms of the Law of Grace as it stood to all Mankind besides the Iews there is no difficulty to prove that it did indeed so continue § 20. And that Christ hath not repealed or nullified that Law of Grace to the World that never have the Gospel which they were under before his coming is evident 1. Because he came for the Benefit and not the Destruction of the World to make their Condition better and not worse But had he nullified that Law of Grace to all the World and given them no better in its stead save to a few he had come directly by himself to take away their Mercies and make them miserable For it is certain that though the Apostles Commission was to preach the Gospel to all Nations and every Creature yet it is comparatively but a small part of the World that ever heard it or had the means to know and believe in Christ. And all the rest were under a Law of Grace before and therefore are so still 2. And â—â— Christ repealed that Law by which Act did he do it Not by making a better Edition for that could not have any such Effect to them that never did or could know of that Edition And there is no other Repeal to be found in Scripture 3. And if the Law of Grace be nullified to all the World that hear not the Gospel are they since under any Law of God or none if none they are either no Men or damned Men for they are no governed Subjects If they are under any what is it The Law of Innocency I have proved it is not And the GOSPEL or second Edition of the Law of Grace it is not For that cannot oblige where it never is promulgate It being a supernatural Revelation can extend to none to whom it is not directly or indirectly sent Therefore it is evident that Christ leaveth such under that Law which he found them under § 21. What this Law to the World containeth having before opened Chap. 12. § 3. I shall not repeat it but only here add 1. It is certain that though this Law make perfect Obedience for the future to be a Duty to them and us yet not to be the Condition of Salvation but that it doth hereto accept sincerity 2. That it maketh not the particular Articles of our present Creed about Christ's person Birth Life Death Resurrection heavenly Intercession in our Nature necessary to their Salvation For before Christ's Coming no Jewish Believers could believe That this Iesus in his demonstrable Person is the Christ but that Christ should come And after he had long taught them and pronounced them blessed the Disciples knew not that he must die rise ascend intercedâ— in Heaven come again c. 3. It is certain that all that the Prophets had any way foretold of Christ to the Iews was not of absolute necessity to Salvation to the Iews themselves to be understood much less to the World that never heard it For Christ proved out of the Prophets That he was to die and rise and so to be glorified when yet the Apostles had not understood it till that time And the Jewish Believers had very dark if not erroneous Notions of the person of the Messiah to come And to believe that he should be of Abraham's Sâ—ed as it was part of Abraham's Covenant of Peculiarity so it seemeth to be necessary only to such as were under or knew that Covenant and not to all § 22. And it is certain that when the Messiah was come they were not bound to believe that he was yet to come though they knew not of his coming because it was then an Untruth § 23. The proclaimed Name of God Exod. 24. with Psal. 19. Prov. 1. Act. 10. and 14. and 17. Rom. 1. and 2. Heb. 6. 11. do seem to be the Expositions of the true Sence and Tenour of that Law of Grace Gen. 3. 15. which the World before Christ's coming was under and yet is where the Gospel cannot be had § 24. The Texts that say He that believeth not shall be damned plainly refer to such as hear the Word to be believed and speak of the Unbelief of what is revealed and not of what is unrevealed § 25. Rom. 10. saith no more but that no man can believe in Christ without the Revelation of him by preaching or declaring and that no man that heareth can be saved without believing in him nor no man saved at all without that Faith which the Law that he is under maketh necessary to Salvation But if all were damned that believed not that this Iesus is personally the Christ all before his Incarnation must be damned But if not all before then the same thing was never made necessary after to all that could not possibly hear of it § 26. The same I say of Ioh. 14. 6. No man cometh to the Father but by me 1. No man is reconciled to God and pardoned and hath right to life in all Ages of the World but for the sake of the meritorious Sacrifice and Righteousness of Christ as promised Gen. 3. 1. before and performed after But this was the part of God and our Redeemer which he promised in his part of the Covenant and performed For God was in Christ reconciling the World to himself not imputing to them their sins so far forgiving them as to make an Act