THE PREFACE.

HAVING in the former Part defended the unalterable Nature of the Law as a Rule of Duty, and of Righteousness, and the Everlasting Gospel, from being a New Remedial Law: In this Part I endeavour to defend some Branches of Gospel Doctrine, and the Usefulness of the Law to Convince of Sin. Wherefore I have continued the same Title to this Part, which at first I only intended for the former.

When it is the very Design of the Gospel to advance the Grace and Righteousness of the Lord Jesus: I confess, I am most afraid of those Errors that detract from his Honour and Glory. But I no way doubt there are who seek a Shelter for Licentious Practices in Doctrines and Opinions, that may give a Countenance thereunto. Howbeit I dare not call all those Antinomian Doctrines or Opinions, which may be, by corrupt unsanctified Nature, abused to evil Practices; for then the whole Gospel is Antinomianism. Nor is there any doubt but the Doctrine of Eternal Election may be as much abused unto Liberty, as that of Eternal Justification. A Heart under the Power and Influence of the Grace of God, though under some Mistakes about the Name and Definition of Things, will be in no Danger of turning the Grace of God into Lasciviousness.

That a Believer is complete in CHRIST, that his Sin is covered from God's Eye as a Judge, and that he hath a full Title to Eternal Life, and shall never perish, is the strongest Cord of Love to engage the Heart to Holiness where it is believed. But those who know not God's Way of accepting first the Person, and then the Performance; but think that Performances must go first, as Conditions of the Acceptation of the Person, do stumble at the Stumbling-stone, and take all Free Grace (for they know no otherwise) to be an Enemy to Holiness, because it throws down the Dagon of Self-Righteousness.

I have divided this Part of the Work into Three Sections. The First treats of Justification as to the Article of Time: and finds some Truth in what is pleaded for Justification before Faith, as well as maintains a real Justification before God by Faith.

As to Justification from Eternity, I'have endeavoured to weigh and answer the strongest Arguments that are brought for it; but do own that some Judicious and Holy Men have written in Defence or Favour of it. Nor is there any doubt, but if what they took to be Justification, were so, it was from Eternity. Those who own the Imputation of Adam's Sin to all his Posterity; and Actual Condemnation by the Just Sentence of a Righteous Law for that and their own Personal Transgressions, and that it is GOD's Transient Act in Time that completes his Justifying Act to the Sinner; ean have no hurtful Meaning in their Abstract Idea of Eternal Justification. Yea, they must needs own a Justification in Time, as real as that Condemnation by the Law, which is all that need be urged as unto Forbearance and Brotherly Love.

But some others under the Countenance of Great Names, not rightly understanding their Meaning, nor how to state these Great Points, unadvisedly take them up, and run up and down to teach others, not well knowing what they say, nor whereof they affirm; exclaiming against Confessing of Sin, and asking Pardon for it; crying down Self-Examination as needless and fruitless; Allegorizing the Scriptures quite beside the Intendment of the Holy Ghost; turning all into one* common Road; not balancing the Doctrines of Grace, with other necessary Points, as the Evil and Danger of Sin, the Necessity and Usefulness of good Works in their Places; despising the Form of sound Words, as it has been received by the Protestant Churches. since the Reformation; over-valuing their own Light, especially in this Point, That their Justification was as complete, tho' not so evident, before Faith, as it is at or after Faith; Undervaluing others, both Ministers and Christians, as Dark and of a Legal Spirit, that run not. their Length. Many Good People are misled

with some of these Things: And Others give too clear Evidence of the Ill Influence their Principles have into their Practices, whilst they dishonour that Free - Grace which they do in Words so much cry up.

Free Grace is indeed the most precious Thing in the World; tender and dear to every one that believes: And it is in its utmost Freedom, Glory, and Inconditionality, that I venture to maintain it against the Assertors of Conditional Justification. But I would do Justice to all the Parts of Truth. And herein I was not willing to content myself with raising a Cry of Antinomianism (as the Manner is) against such Opinions; but was willing to consider in what Sense they are held, and with what Arguments defended.

It is sometimes urged against Justification from Eternity, That a Decree to Create may as well be called Creation, as a Decree to Justify may be called Justification. But those who plead for such Eternal Justification, don't argue so much about a Decree to Justify: For so far as there was a Decree to Justify in Time, So far Justification was not from Eternity: A Decree makes it Future. But they argue from certain Eternal Acts in God, which They take to be Justification itself. This Point is argued in the following Discourse.

Ordinarily those who have pleaded for Eternal Justification, have held there was not the like Reason as to Sanctification; because the former was an Act in God, towards Souls; and the latter a Work of God upon Souls, which therefore required a Subject in Being. But now Some seem to set Sanctification upon the same Foot: And indeed it is so as to the Purpose of God, and his Promise in CHRIST: Yet I think we ought not to speak of Sanctification from Eternity, or that we are Sanctified from all Eternity. This has not ordinarily been contended for: Yet it may be so, if Men go upon that Ground of the Gift in Christ before the World began. But I should take this to be exceeding impertinent. Howbeit, this Difference is Observable, about the Works of the New Creation in all the Parts thereof, there was a Covenant among the

Divine Persons from everlasting, and a Promise in CHRIST, which I don't find concerning the Works of the first Creation.

It is necessary to advertise the Reader, that when I have used the Term [Eternal Justification] I intend it a parte ante, as from Eternity: For a parte post, as unto Eternity: Blessed be God, Justification in itself, and in its Glorious Effects is Eternal! As Redemption is Heb. ix. 12. Nor do I deny that as in its CAUSES, tho' not in its Self, it hath been from Eternity.

In the Second Section I defend the Offer of Christ in the Gospel to all indefinitely unto whom he is Breached; the Use of Exhortations and Motives, as well fetched from the Law for Conviction, as from the Gospel for Encouragement. In this I have respect to what has been of late advanced by Mr. Joseph Hussey, now Pastor of the Church in Cambridge.

The late Book of this Learned Man hath been the -Subject of much Discourse. I think it may have its Usefulness in many Things for Refreshment and fur ther Light. Yet I by no Means approve the Manner of this handling Mr. Hunt, and think it were not difi -cult to retaliate: But I am far from any such Thoughts or Design. Should Jesus Christ be as strict and severe with Him, in every Word and Phrase, as He has -been with his Brother, I am apt to think, He must retract much more than his Gospel-Feast. Nor was it worth this while to have launched forth to such a Length oft-times in mere Trifles, either in a palpable -Mistake of his Antagonist, or where a little Candor might have put a fair Construction.

His Opposition to the Systems is not managed with that Deference and Regard to the Judgment of so many Godly, Grave and Learned Authors, as it ought. al divide the Difference between Him and Them. Their Method is good in teaching us as Men: And his -perhaps is preferable, Teaching us as Christians. (1.) Their Method is good, Teaching us as Men. And as the Apostle, an another Case 1 may say, That is first which is Natural, and afterwards that which is Spintaal, The System-Authors teach Truth concerning

the Nature, Persons, and Perfections of God; in which they draw their Light from Scripture-Revelation,: and not from Nature only. It is true, sticking to the Natural Order of Things, there are some Truths (it may be) they don't, discover: Yet they have not excluded or opposed those Truths, which they have not expressly included. If under the Article of Creation, they treat not of CHRIST's Hand therein distinctly; yet under a suitable Head, they prove his GODHEAD thereby. And if when treating of the Divine Persons they don't expresly speak of the Man Christ: Yet under the Article of the Mediator, they shew that he was made Man, whom before they had proved to be GOD. And how any in Reading of them should continue ignorant. Doctrinally of Christ's Manhood, is to me a Mystery. The Doctrine of the Trinity must be taught Distinctly from that of the Man Christ. We must, be careful not to insinuate the Existence of any Creature in God from Eternity. (2.) Mr. Hussey's Method of Teaching and Studying God in Christ, and mixing the Doctrine of the Mediator with that of the Divine Nature and Persons of: God, is preferable to that of the Systems, when we are to be taught as Christians abstract here from his Notion of the Man subsisting in God from Everlasting,

I was

stumbled at his Opposition to the Systems in teaching the Article of the Trinity, without mixing the Doetrine of the Man Christ in that very Article: But when I understood that he made the Doctrine of the Holy Trinity above and before any Doctrine of Christ Man; that he allowed: au Abstract Consideration of the Trinity as absolutely Eternal, to found the Doctrine of the Mediator upon; and that his Meaning was, That we must Ascend these Heights through CHRIST the Mediator, as in whom alone God is Revealed, the Offence as to this ceased. The Doctrine of the Nature, Persons, Perfections, Decrees, and Works of God, ought to be Studied and taught in and thro' Christ. It is true, the Doctrine of the Nature, Persons, and Perfections of God is in the things themselves above and before all Consideration of the