362 Of the Neceftÿ of good Works. Voj.JI. and by the meritorious Sacrifice of that Lamb of God, which in refpeft of the virtue and efficacy of it, is faid to have been flain from the foundation e the world. II. But if by Moral Virtues be meant thofe which concern the manners of Men, from whence they feem to have taken their name, and which are in truth the Du- ties commanded and enjoined by the natural or moral Law, and are comprehen- ded under thofe two great commands, (as our bleffed Saviour calls them) the love ofGod, andour neighbour ; 1 fay, if this be the meaning of it, then we do advance this kindof Morality, as that which is the primary and fubftantial part of all Religion, and molt ftridly enjoined by the Chriftian. To which purpofe our Saviour tells us, Mat. g. 17. That he was not come to deflr'oy the law and the Prophets, but to fulfil them. And ver. ry. Whofoever therefore "ball break one of the leaft of thefe Commandments, and teach men fo, Jball be called the leafl in the kingdom of heaven ; but ze,hofoever !hall do and teach them, frail be called great in the kingdom of 'heaven; that is, under the Difpenfation of the Gofpel: So that this is a principal part of the Chriftian Religion, to teach and pra&ice the Duties of the moral Law. This the Pharifees were defe&ive in, placing their Religion in external and little things, $ut negle&ing the great Duties of Morality, the weightier matters ofthe law, mercy, andjudgment, and fidelity, and the loveofGod. And therefore he adds, ver. 20. 1 fay untoyou, except your righteoufnefs exceed the righteeufhefs of the Scribes andPharifees, ye fball inno cafe enter into the king-. dm of heaven. It is not po(fible in more exprefs and emphatical words to enjoin the obfervations of the Duties of the Moral Law. And then for that great Principle and Rule ofmoral Juftice, to do to all men, as we would have them to do to us. Our Saviour enjoins it as an effential part of Religion, and the fum and fubftance dour whole Duty to our Neighbour, and of all the particular Precepts contained in the Law and the Prophets, Mat. 7. 12. Therefore all things whatfoever ye would that men fhould do to you, do ye evenfo to them : for this is the lam and the Prophets. And St.Paul molt exprefly declares, that he was fo far from weak- ning or making void the obligation of the law byhis Do&rine of7uflificotion by Faith, that he did thereby confirm and eflablilh it, Rom. 3.31. Do we then make void the lau' through faith? Godforbid ; yea we eflablifh the law. So that moral Duties and Virtues are the fame with ChriftianGraces, and with that Holinefs and Righteoufnefs which the Gofpel requires, and differ only in, name and notion. They are called Virtues, with relation to the intrinficalnature and goodnefs of them, and Graces, with refpeft to the principle from which they flow, being the fruits and effe&s of the gracious operation of the Spirit of God upon our Minds. And it hath been a very ill fervice to Religion to decry Mo- rality, as force have done, not confidering that Moral Duties are ofprimary Ob- ligation, and bound upon us by the Law ofNature ; and that Chriftianity hath reinforced and feconded the obligation of them by more powerful motives and en- couragements. But I proceed to the SecondObje &ion, viz. That this Difcourfe feems to be contrary to St. Paul's Doctrine of juftification by thefree grace of God in jef s Chrill, by faith, without the works of the law. To which I anfwer, That S. Paul, when he does fo vehemently and frequently effertjr jiification by the free grace of God, and by faith, without the works of the law, does not thereby exclude the neceflity of works of Righteouhnefs and Obe- dience to the moral Precepts of the Gofpel, as the condition of our continuance in the favour of God, and of our final and perfe& Juftification andAbfolution by the fentence of the great day ; but on the contrary, does every where declare the neceífity of a holy and virtuous life to this purpofe. And this is moft plainly the tenour and current of his Do&rine throughout all his Épiftles. But whenever he contends that we are jufli ed by faith without works, he denies one of thefe three things. 1. That the Obfervatión of the Law ofMofes is neceffary to our Juftification and Salvation. And this he does in oppofition to thole who troubled the Chriftian
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