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applying Chrift's Righteoufnefs to his Soul, viz. Faith, or aftedfaft Belief that Chrift's Righteoufnefs is made his; (according to fome) or a Recumbence or refting on Chrift for Salvation; (as others will have it.) But man is not truly righteous abftracting from every thing he himself doth more than what is neceffary on his part for applying Chrift's Righteousness to his Soul, viz. Faith, or a Recumbence on Chrift for Salvation: Ergo, Man is not made formally righteous by the Righteoufnefs of Chrift. The truth of the Propofition being evident, I prove the Affumption thus; If a real and hearty turning from Sin, or the love of the world to the love of God, be neceffary to Juftification, then is not man truly righteous abftracting from every thing he himself doth more than a stedfast Belief that Christ's Righteousness is made his, or a Recumbence on Chrift for Salvation:But a real and hearty turning from Sin, or the love of the world to the love of God, is neceffary to Juftification: ergo, man is not truly righteous abftracting from every thing he himself doth more than a ftedfaft Belief that Chrift's Righteousness is made his or a Recum bence on Chrift for Salvation. The Minor (which alone can be doubted of) proved;

If

If Chrift's imputed Righteousness be nor fufficient, 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 Confequent of it, eternal Mifery, then is a real and hearty turning from Sin, or the love of the world to the love of God, neceflary to Juftification: But Chrift's imputed Righteoufnefs is not fufficient 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 Confequent of it, Eternal Mifery: Ergo, A re al and hearty turning from Sin, or the love of the world to the love of God, is neceffary to Juftification. 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 Averfion from God, and Converfion to the Creature; and that everlasting Mifery is the neceffary Refult of the perpetual Continuance in Sin, according to what is said in the 7th. and 8th. Section.

Laftly, The Doctrine of imputative Righteousness seems erroneous from what here follows. If men be formally justified by the Righteousness of Chrift made theirs,

then

then are all men justified alike, or have equal Righteoufnefs, (becaufe Chrifts Righdoufnefs is one and the fame) and if justified alike, then alfo glorified alike, seeing Glory depends on Righteousness, or rather isocompleat Righteoufnefs it felf, or the perfect love of God in Heaven, (Par. 9.) But all men are not glorified alike, therefore neither juftified 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 befides, as the Souls Sovereign Good, being Mans Felicity, (for tho the Bleffed Saints and Angels mutually delight in each other, and more or lefs, according to every ones Excellency; yet it is only as they are and appear, fo many bright Rayes iffuing 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 neceffity have

.

more

more Joy, Pleasure and Contentment,than he that adheres to what he loves with lefs ardency of Affection. This being clear, let's compare in our Minds the intenfnefs or Vigor of Love to God wherewith the Holy Virgin, the Bleffed Apoftles,and pious Martyrs,or any of them,particularly the Virgin Mary, departed this Life, with that remifs, but fincere Affection which fome other good Christian has to God when he leaves this World, and we shall eafily perceive there muft needs be a great Difproportion of their love to God. When therefore the Beatific Object fhall be presented to both, their Affections will be encreased proportionably to what they went from hence with, as for Example, fuppofe the Bleffed 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 cafe his Affection which stood in proportion to the Virgins as two to five be raised by the fight of God to the degree of five, hers will be advanced thereby to the degree of eight, for why the Beatific Object, fince it is able to give infinitely more fatisfaction than Man's Nature is capable of, fhould augment the one and not the other proportionably, I fee no appearance of rea

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fon

fon likely to be given. If it be faid that every glorified Saint loves God with all his Might, and confequently, that, feeing one mans Souls differs not in Effence from another, every one will love God alike in Heaven: Ianfwer, 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 ftrength of the Soul, in relation to Objects of the Will,in its Affections; the Vigor of which, the more the Mind is fet upon any thing it defires, and employed in the Contemplation of it, is the more augmented; like as the ftrength of the Sinews is encreafed by the Exercife 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 defire to enjoy him eternally; it follows in all reafon, that, feeing God himself is the Reward of the ever-bleffed, and that therefore the dif ference of Rewards muft proceed from the difference of the manifestation of his Glory, he will manifest Himfelf proportionably to the Ardency of defire which every one has to enjoy him; and confequently,that they who love him most here (in that they moft défiré

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