mentioned, an abfolute Pardon for the World: But, as Rector and Law-giver, he either difpenfes the Merits of this Pardon, purfuant to Terms by Grace, to Believers; or, as Rector only, according to the Immenfity of his Mercy, to Unbelievers.

THOUGH I fay the Pardon was abfolute, yet it was fo only from the offended to the atoning Perfon:----By Virtue, as abovementioned, of the Covenant of Redemption. But this atoning Perfon, having all the Right of Judgment committed to him, that was originally in the offended; had then, from the conftitutional Nature of all Laws, a Power to enter into fuch further Terms, Covenants, and Agreements, as were pleafing to him---Being still confiftent with eternal Juftice.

SUCH was the Cafe here. The Son having purchased ABSOLUTE PARDON, and Judgment being committed to him, entered into a new Covenant, and enacted a new Law, by which Man was to have a conditional Right to the abfolute Pardon he purchafed. Therefore, when Man fulfils the Condition, the Pardon is applied. Whilft living, it is virtually and pro tempore applied; when dead, and Judgment given, it is actually and definitely. I fay whilst living, it is virtually and pro tempore: That is to fay, during our Continuance in a State of Grace (which is acting by Grace pursuant to Gospel Terms) Chrift applies to our Ac

count.

count, by Virtue of his Covenant with us, the Merits of that Pardon which he obtained for us: But as our Condition here is a State of Tryal, and that we are apt to fall when we think ourselves fecureft; he therefore does not, nor from Gospel Tenor cannot, apply his abfolute Pardon actually and definitely until this State is over: When God can be no longer mocked; and that whatfoever a Man bath fowed be hall then reap. Yea, the Elect from Eternity fhall then have the abfolute Pardon he obtained actually and definitively applied to them; which is only virtually, but not pro tempore, applied to them here.

I fay it is not pro tempore as it is applied to others, Becaufe Chrift, in the Covenant of Redemption, took upon himself, that the ELECT fhould certainly live up to the Law he would enact: By this Means to preserve the Truth of the Father's original Decree with Refpect to their abfolute Safety; and yet to bring in them as well as others upon the Plan of Christ's faving Benefits pursuant to his Gofpel Rule.

How aftonishing is the Harmony of this Love and Wisdom in the Trinity! In this View do we clearly fee the Truth of that Verfe in St. John: He that voтH Righteouf nefs is righteous. Indeed none other can: Either Elect, or Unelect. And ftill how great a Difplay of his Wifdom is it, and how greatly does it add to our Wonder; when no Man living can know that he is an

clect

elect Perfon; though in Truth he may By this Means preventing his Creatures from any Pretenfions to omit Duty, or do any Thing contrary to it.

We find then that the principal Ends of Chrift's Sufferings; were to render us meet for good Works, and to intitle us to Salvation upon Terms in the Power of all, that will trive to fulfil. Thus the Apoftle: He gave himself for us, that he might redeem us from all Iniquity, and purify unte himself a peculiar People ZEALOUS OF GOOD WORKS.---Whence it is plain that those who hold that good Works are not necessary to Salvation, do err in their Hearts, &c. Since that, against Love, Foy, Peace, LongJuffering, Gentleness, Goodness, Faith, Meeknefs and Temperance there is NO LAW.

It appears then that the SCOPE and DESIGN of Chrift's Death and Paffion were to purchase an abfolute Pardon for condemned Man, and to verify the Almighty's Decree concern ng his ELECT. And that the immediate Good that thereby accrued to us, feems to be fummed up in the Tot of old Zachary's Collection :---" That we, being

DELIVERED cut of the Hands of our "Enemies, might ferve him IN HOLINESS "AND RIGHTEOUSNESS".

CHRIST's perfect Performance of Duty is an Enfample for our imperfect but fincere Performance. With a feeming Satisfaction he fums up, a little before his Death, the

Account

Account of his perfect Services: I have glorified thee on Earth, I have finished the Work thou gavest me to do. And this is the Account he expects of our imperfect Services: to wit---That we glorify him on Earth, and fincerely Do to our utmoft Power what he gave us to do..

THE Falfhood of this Part of Moravian Errors appears upon the foregoing TRUTHS. And the few Confiderations offered, fhew clearly that the unhappy Labours of Men, in finding out Retreats of Safety in the Death and Paffion of Chrift, without Regard to their own Concurrence in the Act of Salvation, could if Truth be only an Encouragement to lull and faunter away Life, in a State of Idolence and Omiffion, or to be too attive in committing the vileft Crimes that the Habits * of Vice and Promptness of their own Nature can fuggeft. Befides this, it would tend to the Destruction of civil Society; in Regard that we muft reafonably expect the fame Measure dealt to us which we give.

2

THAT

It is fured that Cuftom only can render the Deformity of Vice familiar or agreeable to us.

St. Jerom fays, Ep. 14. Viam nimia facit vi"tiorum confuetudo, quæ fi in partem alterum tranf

feratur, invenietur (ficut fcriptura dicit) femita jufti"tiæ lenis." The CUSTOM of Vice bath made the WAY tolerable, which if changed by Degrees into another HABIT; it will be foon found (as the Scripture (ays) that the the Paths of Rightconfness are easy,

THAT the Moravian Error relative to this Tenet may appear more clearly a Contradiction to Reafon and the Scriptures, let us yet a little longer confider what were the further Benefits of this great Work. And this will be fully fhewn upon the Confidera tion of the fecond Division of this firft Tenet ---to wit--

"THE EFFICACY of the Merits of the "Death and Paffion of Chrift.

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SECTION V.

S Chrift obtained us a Pardon by his Death and Paffion, the MERITS of that Death and Paffion were yet a further extenfive Measure of the Goodness and Mercy of God, For he did not only forgive the Sin, and cancel its Guilt and Punishment; but from the Love and Mercy he still had for his Creatures, as well as the Regard he had to the MERITS of his Son, he was again reconciled to all his Creatures that would lay hold of these Merits (and depend abfolutely on them as the fole meritorious Caufe of Salvation) and come to him through Jefus, their CHRIST, in the Way, and by the Means affigned by him, their new and indulgent LAW-GIVER.

THIS was Love and Mercy indeed! and here it is---that his Love paffeth Knowledge.

The