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applying Christ's Righteousness to his Soul, viz. Faith, or a stedfast Belief that Christ's -Righteousness' is made his; (according to fone ) or a Recumbence or resting on Christ for Salvation ; ( as others will have it.) But man is not truly righteous abstracting from every thing he himself doth more than what is necessary on his part for applying Christ's Righteousness to his Soul, viz. Faith, or a Recumbence on Christ for Salvation : Ergo, Man is not made formally righteous by the Righteousness of Christ. The truth of the Proposition being evident, I prove the Assumption thus ; If a real and hearty turning from Sin, or the love of the world to the love of God, be necessary to Justification, then is not man truly righteous abstracting from everything he himself doch more than a stedfast Belief that Christ's Righteousness is made his, or a Recumbence

a turning from Sin, or the love of the world to the love of God, is necessary to Juftification : ergo, man is not truly righteous abstracting from every thing he himself doth more than a fted fast Belief that Christ's Righteousness is made hisz or a Recum. bence on Christ for Salvation. The Minor which alone can be doubted of) proved ;

If

If Christ's imputed Righteousness be not sufficient, without a real and hearty turning from Sin, or the love of the world to the love of God, to free the Soul from deadly Sin, and the Consequent of it, eternal Mi sery, then is a real and hearty turning from Sin, or the love of the world to the love of God, neceflary to Justification: But Christ's imputed Righteousness is not sufficient without a real hearty turning from Sin, or the love of the world to the love of God, to free the Soul from deadly Sin, and the Consequent of it, Eternal Misery; Ergo, A real and hearty turning from Sin, or the love of the world to the love of God, is necessary to Justification. The Major needs no Proof; and the Minor is evidently true, if deadly Sin be nothing else but the preferring the Enjoyment of the World before the Enjoyment of God, or an Aversion from God, and Conversion to the Creature ; and that everlasting Misery is the necessary Result of the perpetual Continúance in Sin, according to what is said in the 7th. and 8th. Section.

Lastly, The Doctrine of imputative Righteousness seems erroneous from what here follows. If men be formally justified by the Righteousness of Christ made theirs, there are all men justified alike, or have equal Righteousness, (becaufe Christs Righteousness is one and the same) and if justified alike, then also glorified alike, seeing Glory depends on Righteousness, or rather

then

is compleat Righteousness it self, or the perfect love of God in Heaven, ( Par. 9.) But all nren are not glorified alike, therefore neither justified alike. That all men are not glorified alike, I gather thus: The perfect or entire love of God without any mixture of Affection to any thing besides, as the Souls Sovereign Good, being Mans Felicity, (for tho the Blessed Saints and Angels-mutually delight in each other, and more or less, according to every ones Excellency , yet it is only as they are and appear, so many bright Rayes issuing from the Sun of Glory,and not as having any proper independent Loveliness of their own, or Excellency which is not totally derived from God) it will be fo, that if, of two enjoying Bliss, the one love God more intenfly and vigorously than the other, (tho both with their whole Affection, for fo do all the glorified Saints and Angels) he will be the more happy; for he that more intenfly and vigorously affects or takes Delight in the Object he enjoys, muft of neceflity have

more

more Joy, Pleasure and Contentment,than he that adheres to what he loves with less ardency of Affection. This being clear, let's compare in our Mirids the intensness or Vigor of Love to God wherewith the Holy Virgin, the Blessed Apostles,and pious Martyrs or any of them, particularly

the Virgin Mary, departed this Life, with that remiss, but sincere Affection which some other good Christian has to God when he leaves this World, and we shall easily perceive there must needs be a great Disproportion of their love to God. When therefore the Beatific Object shall be presented to both, their Affections will be encreased proportionably to what they went from hence with, as for Example, fuppose the Blessed Virgin departed this Life with an Affection to God in comparison of what the other had at his Departure, as five is in proportion to two; then in case his Affection which stood in proportion to the Virgins as two to five be raised by the sight of God to the degree of five, hers will be advanced thereby to the degree of eight, for why the Beatific Object, since it is able to give infinitely more satisfaction than Man's Nature is capable of, should augment the one and not the other proportionably, I see no appearance of rea

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son likely to be given. If it be said that every glorified Saint loves God with all his Miglit, and consequently, that, seeing one mans Souls differs not in Effence from another, every one will love God alikein Heaven: I answer, that to love God with all the Might of the Soul, is to love him with all the Affections thereof; for as the Strength of the body is placed in the Nerves,fo is the strength of the Soul, in relation to Objects of the Will, in its Affections ; the Vigor of which, the more the Mind is set upon any thing it defires, and employed in the Contemplation of it, is the more augmented ; like as the strength of the Sinews is encreased by the Exercise of the Body. Wherefore fince our gracious God will reward every one according to his Works, Matth. 16.27. and that no Work is acceptable to him which is not done for the love of him,or out of a desire to enjoy him eternally; it follows in all reason; that, seeing God himself is the Reward of the ever-blessed, and that therefore the difference of Rewards must proceed from the difference of the manifestation of his Glory, he will manifest Himself proportionably to the Ardency of desire which every one has to enjoy him; and consequently, that they who love him most here (in that they most

desire

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