and nourishing souls unto everlasting life; it contains words of faith and good doctrine, even the wholesome words of our Lord Jesus; it has in it milk for babes, and meat for strong men; and when it is found by faith, it is eaten by it with pleasure, and fills with spiritual joy, Heb. v. 13, 14. Jer. xv. 16.7. Another effect of it in gracious souls is, it yields much spiritual peace, joy and comfort; the doctrines of it are calculated for such a purpose; it is good news and glad tidings of good things; as of peace, pardon, righteousness and 1: salvation by Christ, which, when applied, cannot fail of producing spiritual joy in sensible sinners; when Philip preached Christ and his gospel in Samaria, there was great joy in that city, Acts viii. 5-8. all this must be understood of the gospel, not as producing these effects of itself, but as it comes, not in word only, but with the power and in the demonstration of the Spirit; when it is sent forth out of Zion as the rod of God's strength, and it becomes the power of God unto salvation, I Thess. i. 5-8. Rom. i. 16.

IV. The properties of the gospel.-1. It is but one, there is not another, as the apostle says, Gal. i. 6, 7. the same gospel which was in the beginning, and will be to the end of the world, the same under the Old Testament as under the New; the subject of it, Christ and salvation by him; the doctrines of it, of justification, remission of sins, &c. the same, only now more clearly revealed; then it was in types and figures, now more plainly set forth, and more clearly and fully expressed; the same was preached by Christ and his apostles, and by all faithful ministers since, and will be to the end of time; for it is true of the gospel what is said of Christ, it is the same yesterday, to-day and for ever, Heb. xiii. 8.-2. It is called, from the objects of it, the gospel of the circumcision, and the gospel of the uncircumcision, Gal. ii. 7. not that the gospel of the one is different from that of the other; it is the same gospel, only dispensed to different persons, the circumcised Jews and the uncircumcised Gentiles; it was first ordered to be preached to the Jews, and to them only, in Christ's lifetime; after his death and resurrection he enlarged the commission of his disciples, and sent them forth to preach the gospel to every creature, both Jews and Gentiles: yet the special revelation and application of it are made only to some; to some it is the savour of life unto life, to others the savour of death unto death; there are some to whom God would make it known; it was his determinate pleasure to make known the riches of the glory of the mysteries of it; to others it is hid, even to the wise and prudent, whilst it is revealed unto babes; of which no other reason can be given, but the sovereign will and pleasure of God, 2 Cor. ii. 16.-iv. 3. Matt. xi. 25, 26. - 3. It is a glorious gospel: so it is called in 2 Cor. iv. 4. it has a glory in it exceeding that of the law, and the dispensation of it, for the clearness, fulness and suitableness of its doctrines to the state and condition of men; and in which the glory of the person of Christ as the Son of God, and of his offices as mediator, and of the blessings of grace that come by him, is held forth in great splendour and brightness. 4. It is an everlasting gospel, which is the epithet given it in Rev. xiv. 6. it was ordained

in the conncil and covenant of God before the world was, of which it is a transcript and so was from everlasting, 1 Cor. i. 7. and the word of the Lord endureth for ever, and this is the word which by the gospel is preached, 1 Pet. i. 25. and which will continue until all the elect of God are gathered in, maugre all the craft and cunning, force and power of earth and hell.

V. I shall close this chapter with a brief answer to some queries relating to faith, repentance, and good works; as, to what they belong, whether to law or gospel.

1. Whether faith is a duty of the moral law, or is to be referred to the gospel? to which it may be answered, that as the law is not of faith, so faith is not of the law. There is a faith indeed which the law requires and obliges to, namely, faith and trust in God, as the God of nature and providence; for as Both the law of nature, and the law of Moses, shew there is a God, and who is to be worshipped; they both require a belief of him, and trust and confidence in him; which is one part of the worship of him enjoined therein: moreover the law obliges men to give credit to any revelation of the mind and will of God he has made, or should think fit to make unto them at any time; but as for special faith in Christ as a Saviour, or a believing on him to the saving of the soul; this the law knows nothing of, nor does it make it known; this kind of faith neither comes by the ministration of it, nor does it direct to Christ the object of it, nor give any encouragement to believe in him on the above account; but it is a blessing of the covenant of grace, which flows from electing love, is a gift of God's free grace, the operation of the Spirit of God, comes by the hearing of faith, or the word of faith, as a means, that is, the gospel; for which reason, among others, the gospel is so called; and it is that which points out Christ, the object of faith; and directs and encourages sensible sinners under a divine influence to exercise it on him: its language is, beLieve onthe Lord Jesus Christ, and thou shalt be saved.

11. Whether repentance is a doctrine of the law or of the gospel? the answer to which is, that such who sin ought to repent of sin; this God has commandel, the law of nature teaches; and so far as this is to be considered as a duty incumbent on men, it belongs to the law, as all duty does; but then the law makes no account of repentance for sin; nor does it admit of it as a satisfaction for it; nor gives any encouragement to expect that God will receive repenting sinners into his grace and favour upon it; this is what the gospel does, and not the law; the law says not, repent and live, but do and live. Moreover, there is what may be called a legal repentance and contrition; for by the law is the knowledge of sin, without which there can be no repentance; and it works a sense of wrath in the sinner's conscience, and a fearful looking for of judgment and fiery indignation from an incensed God; but if it stop here, it will prove no other than a worldly sorrow, which worketh death. The Spirit of God may make use of this, and go on and produce spiritual repentance, such a repentance as is unto life, even life eternal, and unto salvation, which needeth not to be

repented of: but such a repentance is not the work of the law, for life and salvation come not by any work of the law; but true repentance, which has salvation annexed to it, is, as faith, a blessing of the covenant of grace; a grant from God, a gift of Christ as a Saviour, and with it remission of sins; a grace produced in the soul by the Spirit of Christ, by means of the gospel, which only encourages to the exercise of it; 2 Cor. vii. 10. And so is a doctrine of the gospel, and not of the law, as appears from the ministry of John the Baptist, the forerunner of Christ, who exhorted and encouraged to repentance from gospel-motives; and preached the baptism of repentance for the remission of sins. But what has the law to do either with baptism or the remission of sins? His ministry was evangelical, and ran in the same strain with the apostles, as appears from their answer to a question put to them; Men and brethren, what shall we do? A serious question, put upon thought and reflection by persons upon the bottom of a covenant of works, as the Jews generally were; and especially under a sense of guilt, as those were, desirous to know what must be done by them, that they might be saved; as it may be supplied from the jailor's words, when in the same case; or whereby they might make atonement for, and obtain the pardon of so great a sin, of which they were guilty: "to which a proper answer is returned, putting them off of legal works for such purposes, and directing them to evangelical ones; Repent and be baptized, every one of you, for the remission of sins, Acts ii. 37, 38. And this is also clear from the ministry of Christ himself; who came, not to call the righteous, but sinners, to repentance; which was not a legal, but evangelical repentance. He began his ministry thus; Repent, and believe the gospel, Mark i. 15. With which agrees the ministry of the apostles in general; who, by the direction of Christ, preac'hed repentance and remission of sins in his name; which most certainly was the gospel; the one, as well as the other, a doctrine of the gospel, Luke xxiv. 47. And the apostle Paul, who was a most evangelical preacher, divides his whole ministry into these two parts; Repentance towards God, and faith towards our Lord Jesus Christ, Acts xx. 21.

III. Whether good works belong to the gospel, or to the law? or rather, whether there are any works that belong to the gospel distinct from the law? to which it may be replied, That the gospel, taken in a large sense, as has been observed in the beginning of this chapter, includes both the doctrines and ordinances of the gospel; and the one, as well as the other, are taught, and directed to be observed; yea, all good works, which the law requires, are moved and urged unto in the ministry of the gospel, upon gospel-principles and motives: the gospel of the grace of god, which brings the good tidings of salvation, instructs and urges men to do good works, and to avoid sin, Tit. ii. 11, 12. But the gospel, strictly taken, is a pure declaration of grace, a mere promise of salvation by Christ. All duty and good works belong to the law; promise and grace belong to the gospel; the works of the law, and the grace of the gospel, are always opposed to each other, Rom. iii. 20-28. Eph. ii. 8. And if there

were any works distinct from the law, and not required by it, which, if not performed, would be sin; then the apostle's definition of sin, as a transgression of the law, would not be a full and proper one, 1 John iii. 4. since then there would be sins which were not transgressions of the law; wherefore, as all evil works are transgressions of the law, all good works are required and enjoined by it.

BOOK II.

OF THE GRACE OF CHRIST, AS EXPRESSED IN HIS STATES OF HUMILIATION AND EXALTATION, AND IN THE OFFICES EXERCISED BY HIM IN THEM.

OF THE INCARNATION OF CHRIST.

HAVING AVING treated, in the preceding Book, of the exhibition of the covenant o grace, both under the Old and New Testament-dispensations, and of the law and gospel, as held forth in both; and of the latter only in a general way; I shall now proceed to consider, the particular, special, and important doctrines of the gospel, which express the grace of Christ, and the blessings of grace by him ; and shall begin with the Incarnation of the Son of God. This is a very considerable part of the glad tidings of the gospel, and which give it that name: when the angels related to the shepherds the birth of Christ, he said unto them; I bring you good tidings of great joy, &c. Luke ii. 10, 11. The whole gospel is a mystery; the several doctrines of it are the mysteries of the kingdom; the knowledge of which is given to some, and not to others: it is the mystery of godliness, and, without controversy, great; and this stands the first and principal article of it; God manifest in the flesh, 1 Tim. iii. 16. This is the basis of the christian religion; a fundamental article of it; and without the belief of it no man can be a christian; Every spirit that confesseth that Jesus Christ is come in the flesh, is of God; born of God, and belongs to him, and is on the side of God and truth; And every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God, 1 John iv. 2, 3.

The incarnation of Christ is a most extraordinary and amazing affair; it is wonderful indeed, that the eternal Son of God should become man; that he should be born of a pure virgin, without any concern of man in it; that this should be brought about by the power of the Holy Ghost, in a way unseen, imperceptible and unknown, signified by his overshadowing; and all this in order to effect the most wonderful work that ever was done in the world, the 1edemption and salvation of men: it is a most mysterious thing, imcomprehen

VOL. II.