The Chriftian Law Afferted and Vindicat ed, or a General Apology for the Chriftian Religion, both as to the Obligativeness and Reasonableness of the Inftitution. I. Design here to confider Two Things concerning It, That it is a State of Service. 2ly. That it is a Reasonable Service. The Eviction of thefe two Propofitions, will contain both the Alfertig, of a Chrifjan and its Vindication; and by plenary gification of its Divine Author from the Imputation of two forts of Adverfaries; Those that reflect upon his Wifdom, by fuppofing that he requires nothing to be done by his Servants; and thofe that reflect upon his Goodness, by fuppofing him a Hard Mafter; and that he requires unreafonable Performances. 2. I begin therefore with the First Propofition concerning the Chriftian Inftitution, That it is a Service. It is most certain, that the Chriftian Religion, according to the Genuine Senfe and Defign of its Divine Au thor, is the moft Wife and Excellent Inftitution that could poffibly be framed, both for the Glory of the Di vine Attributes, and the best Interest of Mankind. And without Controverfie (if we take it as 'tis exhibited to us in the inspired Writings) Great is the Miftery of Godlinefs, 1 Tim. 5. 16. But if we confult the perverse Gloffes and Comments of fome of our Chriftian Rabbins, and take our Meafures of the Chriftian Religion from thofe ill-favour'd Schemes and Draughts of it we meet with in fome Syftemes; as fome Chriftians are the worst of Men, fo will their Religion appear to be the worst of Religions; a fenfelefs and ridiculous Inftitution not Wor worthy the contrivance of a Wife Politician, much less of him who is the Wisdom of the Father. It fares here with Christianity, as with a Picture that is drawn at fo many remote Hands, till at length it degenerates from the Original Truth, and wants an under-title to discover whole it is. And indeed, whatever Declamations are made against Judaifm and Paganism, the worst Enemies of the Chriftian Religion, are fome of thofe that Profeis and Teach it. For if it be in reality, as fome (who call themselves Orthodox) defcribe it, I may boldly fay, that 'tis neither for the Reputation of God to be the Author of fuch a Religion, nor for the Intereft of Men to be guided by it; and that as Sin took occafion by the Law, Rom. 7. 11. So may it (and that more juftly) by the Gofpel too, to deceive and ruin the World; by that Gofpel which was intended as the Inftrument both of its Temporal and Eternal Welfare. 3. For if you look upon Chriftianity as fome Men are pleafed to hold the Profpective, it is no way accommodated for the Promotion of Holinefs and Virtue ラ but is rather a perfect Difcharge from all Duty, and a Charta of Licentioufnefs. For among other Mifreprefentations of the Gofpel, this is one, (and I think the most pernicious one that the Sophiftry of Hell could ever fuggeft) That it requires nothing to be done by its Profelytes. A Notion fo ridiculous and mifchievous, as is fit for none but a profane Epicure to imbrace; who may be allow'd to make his Religion as Idle and Sedentary, as he does his God. Nay, 'tis not only ridiculous and mifchievous, but in the highelt Meafure Antichriftian. For what greater Antichriftianifm can there be than that, which strikes not only at fome of the main Branches, but at the very Root of Chriftianity; and at once, Evacuares the entire Purpofe and Aim of the Gofpel? 4. But to fer this Mark upon the right Fore-head; there are three forts of Men that come in fome meafure or other under this Charge. The firft are the Antinomians, who are Impudent and Ignorant enough in exprefs Terms Terms to affert, That the Sacrifice and Satisfaction of Chrift does wholly Excufe us from all manner of Duty and Obedience; as if we Libertines of the Gofpel were fo far from being bound to Work out our Salvation with Fear and Trembling, that we are not to work at all; and as if the Design of Chrift's Coming, were only to fatisfie for the Tranfgreffions committed against the Old Cove nant; and not at all to introduce a New One; and to discharge us from the Obligation of the Moral, as well as Ceremonial Law. 5. Nay, fome there are among them that carry the Business yet higher, and exclude not only the Repentance and good Works of Men, but even the Mediation of Chrift himself, at least the neceffity of it, by fuppofing an Anticipating Juftification or Pardon from all Eternity; which they found upon the fecret Decree and Counsel of God. 6. The next that have a fhare in the forementioned Charge, are those who make Chriftianity a Matter of bare Speculation; and think all Religion abfolv'd in Orthodoxy of Opinion; that care not how Men Live, but only how they Teach; and are fo over-intent upon the Creed, that they neglect the Commandments. Little confidering, that Opinion is purely in order to Practice; and that Orthodoxy of Judgment is neceffary only in fuch Matters, where a Miftake would be of dangerous Influence to our Actions, that is, in Fundamentals. So that the neceffity of thinking rightly, is derived from the neceffity of doing rightly; and confequently, the later is the more neceffary of the two. 7. I am as ready to grant, as the most zealous Stickler for Orthodoxy can defire, that our Understandings are under Obligation in Divine Matters; but withal, think it abfurd that the Obligation fhould, Terminate there; fince then 'twould follow, First, That all Theological Science were merely Speculative; Secondly, That we are bound to exact Orthodoxy in all Specula. tions, (there being then no reafon why in one, and not. in another) And Thirdly, (Which is the greatest Abfurdity of all) that we are obliged and tied up to no purpofe; because nothing is effected by it. Whenever therefore, we are obliged to foundness of Judgment, 'tis purely in order to the Regulation of our Practice; and confequently, folitary Orthodoxy does not fatisfie its own End, much lefs that of Chriftianity. For to what purpose serves the Direction of the Compass, if there be neither Wind nor Sail to carry on the Veffel to the Haven ? 8. But there are yet another fort of Men, who are justly chargable with Expunging all Duty from the Chriflian Inftitution; I mean the Solifidians, who under a Pretence of advancing the Merits of the Crofs, and the Freeness of the Divine Grace, requiring nothing of a Christian in order to his Juftification and Acceptance before God; but firmly to rely on the Satisfaction and Merits of Chrift; and without any more ado, to apply all to himself. And herein they do not only contradict the general Defign and particular Expreffes of the Gofpel, but Trefpafs against all Logick and common Sense. They contradict the Gospel, in requiring nothing but Faith, whereas that (as we fhall fee anon) equally re quires Obedience. And they contradict common Senfe in requiring fuch a Faith. For they put the Conclufion before the Premises, and make that the first Act of Faith, which supposes others; and in due order ought to be the last. And befides, they make that Act of Faith contribute inftrumentally towards the effecting of Juftification, which in order of Nature is Confequent to it; and fuppofes it already effected. For I must be first Juftified, before I can rightly believe that I am fo; otherwife I fhall believe a falie Propofition; fince (as the moft Elementary Logician well knows) the certitude of the Subject does not make, but fuppofe that of the Object. 9. But I could difpenfe with the unphilofophicalness of this their Hypothefis, were it not withal Unchriftian, and utterly deftructive of all Piety and Virtue. The great great Mifchief is, they unty the Cords of Duty, and exclude the Neceffity of Obedience as really and effe ctually, tho' not fo formally and exprefly, as the Antinomians do. For they require nothing but Faith to qualifie a Man for Pardon; and tho' afterwards for Modefty's fake, they come in halting with good Works, yet 'tis at fuch a Time, when they might as well have left them out. 'Tis when the grand Business (for which alone they could be neceffary) is over; When the Man is numbred among the Children of God, and his Lot 1 among the Saints. And to fay here, That good Works are neceffary to Salvation, tho' not to Fuftification, is a Mystery above my Conception; or rather, an Abfurdity below my further Notice. Nor will it falve the matter to fay, That they are neceffary to declare our Juftification before Men, or to afcertain it to our felves, and the like; for alas, what does fuch a Neceffity amount to? No more than this, That they are neceffa ry for fuch Ends which themfelves are not neceffary. And befides, how can they Declare or Afcertain our Juftification, when they are not the Conditions of it? So that 'tis plain, both from the lateness of the Time when, and from the incompetency of the Grounds for which they infert good Works, that they put them merely out of Complaifance; not because they think them ne ceffary, but becaufe they are afhamed to declare ex prefly, that they are not. Which appears yet further, from the Nature of thofe Works they are at length pleased to infert. They are fuch (for there is nothing that thefe Men are fo much afraid of as meriting) much fhort of that Sincerity and Perfection which is required by the Gofpel. For 'tis notorious, that they fet the State of Regeneration fo Lom, that 'tis confiftent with the Dominion and Prevalency of Sin. A bare reluctancy of the Spirit (tho' foil'd in the Conflict) against the Fiefh, is efteemed a fufficient Mark of a Re generate Perfon; and this very Sinner that has the leaft Remains of Confcience, the leat Twilight of Natural as are |