NATIVITY

NATIVITY after the manner of other men, though his gene- | from each other in language, manners, laws ration and conception were extraordinary. The religion. The shock of so many opposite inte place of his birth was Bethlehem, Mic. v. 2; rests, the interfering of so many contrary v Matt. ii. 4. 6; where his parents were wonder- occasioned the most violent convulsions and fully conducted by Providence, Luke ii. 1, 7.— orders; perpetual discord subsisted between these The time of his birth was foretold by the pro- rival states, and hostility and bloodshed ever phets to be before the sceptre or civil govern- ceased. Commerce had not hitherto united ma ment departed from Judah, Gen. xlix. 10; Mal. kind, and opened the communication of one to iii. 1; Hag. ii. 6, 7, 9; Dan. ix. 24; but the tion with another: voyages into remote contres exact year of his birth is not agreed on by chro were very rare; men moved in a narrow curr, nologers, but it was about the four thousandth little acquainted with any thing beyond the s year of the world; nor can the season of the of their own small territory. At last the Ro year, the month, and day in which he was born, ambition undertook the arduous enterprise d be ascertained. The Egyptians placed it in conquering the world: They trod doar January; Wagenseil in February; Bochart, in kingdoms, according to Daniel's propie March; some, mentioned by Clement of Alex-scription, by their exceeding strength: bey andria, in April; others, in May; Epiphanius devoured the whole earth, Dan. vii. 7, 3. How speaks of some who placed it in June, and of ever, by enslaving the world, they civilized it, and others who supposed it to have been in July; while they oppressed mankind, they united Wagenseil, who was not sure of February, fixed together; the same laws were every where est it probably in August; Lightfoot, on the fifteenth blished, and the same languages understood, of September; Scaliger, Casaubon, and Calvi- men approached nearer to one another in sent sius, in October; others in November; and the ments and manners, and the intercourse between Latin Church in December. It does not, how-the most distant corners of the earth was rendered ever, appear probable that the vulgar account is right; the circumstance of the shepherds watching their flocks by night, agrees not with the winter season. Dr. Gill thinks it was more likely in , autumn, in the month of September, at the feast of tabernacles, to which there seems some reference in John i. 14. The Scripture, however, assures us that it was in the "fulness of time," Gal. iv. 4; and, indeed, the wisdom of God is evidently displayed as to the time when, as well as the end for which, Christ came.

secure and agreeable. Satiated with victory, the first emperors abandoned all thoughts of new conquests: peace, an unknown blessing, was enjoyed through all that vast empire; or, if a slight war was waged on an outlying and har rous frontier, far from disturbing the tranqu it scarcely drew the attention of mankind. The disciples of Christ, thus favoured by the union and peace of the Roman empire, executed their commission with great advantage. The succesS ledge of his name over the world are astonishing, and rapidity with which they difused the knowNations were now accessible which formerly bad been unknown. Under this situation, into w the providence of God had brought the world, the joyful sound in a few years reached those rele corners of the earth into which it could not wise have penetrated for many ages. These Roman ambition and bravery paved the war, and prepared the world for the reception of the Ch tian doctrine."

It was in a time when the world stood in need of such a Saviour, and was best prepared for receiving him. "About the time of Christ's appearance," says Dr. Robertson, "there prevailed a general opinion that the Almighty would send forth some eminent messenger to communicate a more perfect discovery of his will to mankind. The dignity of Christ, the virtues of his character, the glory of his kingdom, and the signs of his coming, were described by the ancient prophets with the utmost perspicuity. Guided by the sure word of prophecy, the Jews of that age gard to morals, it evidently appears that th If we consider the state of the world with concluded the period predetermined by God to be coming of Christ was at the most app then completed, and that the promised Messiah time. "The Romans," continues our would suddenly appear, Luke ii. 25 to 33. Nor "by subduing the world, lost their owner were these expectations peculiar to the Jews. Many vices, engendered or nourished by By their dispersions among so many nations, by perity, delivered them over to the vilest their conversation with the learned men among tyrants that ever afflicted or disgraced the heathens, and the translation of their inspired nature. The colours are not too strong w writings into a language almost universal, the the apostle employs in drawing the character principles of their religion were spread all over that age. See Eph. iv. 17, 19. In this the East; and it became the common belief that universal corruption did the wisdom of God a Prince would arise at that time in Judea, who fest the Christian revelation to the world. W should change the face of the world, and extend the wisdom of men could do for the en his empire from one end of the earth to the ment of virtue in a corrupt world had ba other. Now had Christ been manifested at a during several ages, and all human doias e more early period, the world would not have been found by experience to be of very small av i prepared to meet him with the same fondness that no juncture could be more proper for ** and zeal: had his appearance been put off for lishing a religion, which, independent of sexi any considerable time, inen's expectations would laws and insututions, explains the prux have begun to languish, and the warmth of morals with admirable perspicuity, and e desire, from a delay of gratification, might have the practice of them by most persuasive 177 cooled and died away.

The birth of Christ was also in the fulness of time, if we consider the then political state of the world. The world, in the most early ages, was divided into small independent states, differing

306

ments,"

the time of Christ's coming, if we consider The wisdom of God will still further appea world with regard to its religious state. T Jews seem to have been deeply tinctured

NATURE

NAZARITES

superstition. Delighted with the ceremonial pre- | excellency, and perfections, peculiar to himself.scriptions of the law, they utterly neglected the moral. While the Pharisees undermined religion, on the one hand, by their vain traditions and wretched interpretations of the law, the Sadducees denied the immortality of the soul, and overturned the doctrine of future rewards and punishments; so that between them the knowledge and power of true religion were entirely lestroyed. But the deplorable situation of the heathen world called still more loudly for an immediate interposal of the divine hand. The characters of their heathen deities were infamous, and their religious worship consisted frequently in the vilest and most shameful rites. According to the apostle's observation, they were in all things too superstitious. Stately temples, expensive sacrifices, pompous ceremonies, magnificent festivals, with all the other circumstances of show and splendour, were the objects which false religion presented to its votaries; but just notions of God, obedience to his moral laws, purity of heart, and sanctity of life, were not once mentioned as ingredients in religious service. Rome adopted the gods of almost every nation whom she had conquered, and opened her temples to the grossest superstitions of the most barbarous people. Her foolish heart being darkened, she changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things, Rom. i. 21, 23. No period, therefore, can be mentioned when instructions would have been more seasonable and necessary;" and no wonder that those who were looking for salvation should joyfully exclaim, "Blessed be the Lord God of Israel, for he hath visited and redeemed his people."

2. Human nature signifies the state, properties, and peculiarities of man.-3. Good nature is a disposition to please, and is compounded of kindness, forbearance, forgiveness, and self-denial.4. The law of nature is the will of God relating to human actions grounded in the moral differ. ences of things. Some understand it in a more comprehensive sense, as signifying those stated orders by which all the parts of the material world are governed in their several motions and operations.-5. The light of nature does not consist merely in those ideas which heathens have actually attained, but those which are presented to men by the works of creation, and which, by the exertion of reason, they may obtain, if they be desirous of retaining God in their mind. See RELIGION.-6. By the dictates of nature, with regard to right and wrong, we understand those things which appear to the mind to be natural, fit, or reasonable.-7. The state of nature is that in which men have not by mutual engagements, implicit or express, entered into communities.8. Depraved nature is that corrupt state in which all mankind are born, and which inclines them to evil.

NAZARENES, Christians converted from Judaism, whose chief error consisted in defending the necessity or expediency of the works of the law, and who obstinately adhered to the practice of the Jewish ceremonies. The name of Nazarenes, at first, had nothing odious in it, and it was often given to the first Christians. The fathers frequently mention the Gospel of the Nazarenes which differs nothing from that of St. Matthew which was either in Hebrew or Syriac, for the use of the first converts, but was afterwards corrupted by the Ebionites. These Nazarenes preserved their first Gospel in its primitive purity. Some of them were still in being in the time of St. Jerome, who does not reproach them with any errors. They were very zealous observers of the law of Moses, but held the traditions of the Pharisees in very great contempt.

The nativity of Christ is celebrated among us on the twenty-fifth day of December, and divine service is performed in the church, and in many places of worship among Dissenters; but, alas! the day, we fear, is more generally profaned than improved. Instead of being a season of real detotion, it is a season of great diversion. The luxury, extravagance, intemperance, obscene pleasures, and drunkenness that abound, are striking proofs of the immoralities of the age. "It is matter of just complaint," says a divine, "that NAZARITES, those under the ancient law such irregular and extravagant things are at this who made a vow of observing a more than orditime commonly done by many who call them- nary degree of purity, as Samson and John the selves Christians; as if, because the Son of God Baptist. The Nazarites engaged by a vow to was at this time made man, it were fit for men to abstain from wine and all intoxicating liquors; to make themselves beasts." Manne's Dissertation let their hair grow without cutting or shaving on the Birth of Christ; Lardner's Cred, part not to enter into any house that was polluted by i. vol. i. p. 796, 963; Gill's Body of Divinity, having a dead corpse in it; nor to be present at on Incarnation; Bishop Law's Theory of Reli- any funeral. And if by chance any one should gum; Dr. Robertson's admirable Sermon on the have died in their presence, they began again the Situation of the World at Christ's Appearance; whole ceremony of their consecration and NazaEdwards's Redemption, p. 313, 316; Robinson's riteship.-This ceremony generally lasted eight Claude, vol. i. p. 276, 317; John Edwards's Sur-days, sometimes a month, and sometimes their rey of all the Dispensations and Methods of Religion, chap. 13, vol. i.

The word Nazarene was given to Jesus Christ and his disciples; and is commonly taken in a sense of derision and contempt in such authors as have written against Christianity,

NATURE, the essential properties of a thing, or that by which it is distinguished from all others. It is used also, for the system of the world, and the Creator of it; the aggregate powers of the human body, and common sense, Rom. i. 26, 27; 1 Cor. xi. 14. The word is also used in reference to a variety of other objects, which we shall here enumerate, 1. The Divine nature is not any external form or shape but his glory, 307

whole lives. When the time of their Nazariteship was accomplished, the priest brought the person to the door of the temple, who there offered to the Lord a he-lamb for a burnt-offering, a shelamb for an expiatory sacrifice, and a ram for a peace-ofic ring. They offered likewise loaves and cakes, with wine necessary for the libations, After all this was sacrificed and offered to the Lord, the priest or some other person, shaved the head of the Nazarite at the door of the tabernacle, and burnt his hair, throwing it upon the fire of

NECESSITY

the altar. Then the priest put into the hand of the Nazarite the shoulder of the ram roasted, with a loaf and a cake, which the Nazarite, returning into the hands of the priest, he offered them to the Lord, lifting them up in the presence of the Nazarite. And from this time he might again drink wine, his Nazariteship being now accomplished. Numb. vi.; Amos, ii. 11, 12.

Those that made a vow of Nazariteship out of Palestine, and could not come to the temple when their vow was expired, contented themselves with observing the abstinence required by the law, and after that, cutting their hair in the place where they were as to the offerings and sacrifices prescribed by Moses, which were to be offered at the temple by themselves, or by others for them, they deferred this till they could have a convenient opportunity. Hence it was that St. Paul, being at Corinth, and having made a vow of a Nazarite, had his hair cut off at Cenchrea, and put off fulfilling the rest of his vow till he should arrive at Jerusalem, Acts xviii. 18. When a person found that he was not in a condition to make a vow of Nazariteship, or had not leisure to perform the ceremonies belonging to it, he contented himself by contributing to the expense of the sacrifice and offerings of those that had made and fulfilled this vow; and by this means he became a partaker in the merit of such Nazariteship. When St. Paul came to Jerusalem, in the year of Christ 53, the apostle St. James the Less, with the other brethren, said to him (Acts xxi. 23, 24,) that, to quiet the minds of the converted Jews, who had been informed that he every where preached up the entire abolition of the law of Moses, he ought to join himself to four of the faithful who had a vow of Nazariteship upon them, and contribute to the charge of the ceremony at the shaving of their heads; by which the new converts would perceive that he continued to keep the law, and that what they had heard of him was not true.

NECROMANCY

and

NECESSARIANS, an appellation which may be given to all who maintain that moral agents act from necessity. See next article, and MATERIALISTS.

say, that the Anti-necessarians suppose that the doctrine of necessity charges God as the auther of sin; that it takes away the freedom of the wil, renders man unaccountable, makes sin to be o evil, and morality or virtue to be no good; pre cludes the use of means, and is of the most gloomy tendency. The Necessarians deny these to be legitimate consequences, and observe that the Deity acts no more immorally in decreving vicious actions, than in permitting all those in regularities which he could so easily have prs vented. The difficulty is the same on each hy pothesis. All necessity, say they, doth not take away freedom. The actions of a man may be at one and the same time free and necessary too. It was infallibly certain that Judas would beny Christ, yet he did it voluntarily. Jesus Chist necessarily became man, and died, yet hearted freely. A good man doth naturally and ne sarily love his children, yet voluntarily. It is part of the happiness of the blessed to love God unchangeably, yet freely, for it would not be their happiness if done by compulsion. Nor does it, says the Necessarian, render man unaccountable, since the Divine Being does no injury to his tional faculties; and man, as his creature, is an swerable to him; besides, he has a right to d what he will with his own. That necessity th not render actions less morally good, is evident; for if necessary virtue be neither moral nor praise worthy, it will follow that God himself is not a moral being, because he is a necessary one: the obedience of Christ cannot be good, because it was necessary. Further, say they, necessity does not preclude the use of means; for means are no less appointed than the end. It was or dained that Christ should be delivered up to death; but he could not have been betrayed with out a betrayer, nor crucified without crucifers That it is not a gloomy doctrine, they allege, be cause nothing can be more consolatory that ta believe that all things are under the direction of an all-wise Being; that his kingdom ruleth over all, and that he doth all things well. So for from its being inimical to happiness, ther supp there can be no solid true happiness with the NECESSITY, whatever is done by a cause belief of it; that it inspires gratitude, ears or power that is irresistible, in which sense it is confidence, teaches resignation, produces b opposed to freedom. Man is a necessary agent, mility, and draws the soul to God. It is a it all his actions be so determined by the causes served, that to deny necessity is to deny the e preceding each action, that not one past action knowledge of God, and to wrest the sceptre trem could possibly not have come to pass, or have the hand of the Creator, and to place that been otherwise than it hath been, nor one future pricious and undefinable principle-the self-d action can possibly not come to pass, or be other-termining power of man, upon the throne of wise then it shall be. On the other hand, it is universe. Beside, say they, the Scripture places asserted, that he is a free agent, if he be able at the doctrine beyond all doubt, Job xx. any time, under the causes and circumstances he xxxiv. 29; Prov. xvi. 4; Is. xlv. 7; Acts x. 4; then is, to do different things; or, in other words, Eph. i. 11; 1 Thess. ii. 3; Matt. x. 29, 30.X if he be not unavoidably determined in every 7; Luke xxiv. 26; John vi. 37. See the wes point of time by the circumstances he is in, of the above-mentioned writers on the subject; and and the causes he is under, to do any one thing articles MATERIALISTS, and PREDESTINATION he does, and not possibly to do any other thing. Whether man is a necessary or a free agent, is a question which has been debated by writers of the first eminence. Hobbes, Collins, Hume, Leinitz, Kaims, Hartley, Priestley, Edwards, Crombic, Toplady, and Belsham, have written on the side of necessity; while Clarke, King, Law, Reid, Butler, Price, Bryant, Wollaston, Horsley, Beattie, Gregory, and Butterworth, have written against it. To state all their arguments in this place, would take up too much room; suffice it to

NECROLOGY, formed of vists, dead, xeyes, discourse, or enumeration; a book ancient kept in churches and monasteries, wherein we registered the benefactors of the same, the t of their deaths, and the days of their commen ration; as also the deaths of the priors, a religious canons, &c. This was otherwise call calendar and obituary.

NECROMANCY, the art of revealing future events, by conversing with the dead. See Div NATION.

NEOLOGY

NEONOMIANS

for the general happiness of mankind, and therefore ought to be supported and taught, at least till the prevalence of philosophical morality shall render it no longer needful.

Such, in the main, is the system of the German Neologists, although doubtless, there are shades of difference, and modifications of belief, which it would be endless to specify; as every new candidate for notice in the theological world usually begins by broaching some new hypothesis of error, equally extravagant with any thing that had preceded it. The most celebrated supporters of this system, in some or other of its forms, are believed to be, or to have been, Paulus, Eichorn, Eckerman, Gesenius, author of the Hebrew Lexicon, Gabler, Wegscheider, Bretschneider, Van Hemert, of Amsterdam, Schilling, the late dramatist, and probably Heinrichs, Niemeyer, and Schleiermacher. These writers have certainly rendered useful services to the cause of biblical

In numerous dissertations, essays, treatises, and commentaries, they have contributed materially to the illustration of many parts of the Scriptures. Yet it is plain that men of such principles are utterly unfit to be our guides in the interpretation of the sacred volume. And no greater scourge to the cause of truth could befal our country than to have their Lexicons, Scholia, and Hermeneutics generally adopted by the younger class of theologians at the present day. See Eclectic Review for July, 1827.-B.

NEOLOGY or NEOLOGISM, the name | talents: That he probably lived many years in this given to a system of spurious theology, which, happy retirement, and, before his death, had the within the last fifty years has sprung up in Pro-pleasure of knowing that his moral system was testant Germany, and been extensively spread by extensively received, both by Jews and by men means of the writings of many of the most dis- of other nations: That this religion, though a tinguished professors, biblical critics, and pro-human contrivance, is the best and most usefu found scholars of that country in the present age. They frequently go under the denomination of Rationalists, from their professing a great reverence for the principles of human reason in all theological speculations, and making revelation entirely subordinate to the decisions of this oracle within us. The outline of their scheme is this:That the moral contents of the Bible are a revelation from God, in the same sense in which all intellectual proficiency and practical improvements are gifts of Divine Providence: That the book of Genesis is a collection of the earliest traditions concerning the origin and primeval history of the human race, containing some facts, but mingled with much allegory, mythology, and fable: That the institutions of the Israelitish nation were the ingenious inventions of Moses and his coadjutors, the claim of a divine original having been assumed to obtain the credit and obedience of a barbarous people: That the prophets were the bards and patriotic leaders of their coun-learning. try, warmed with the love of virtue, roused by the inspiration of genius, using the name of the Lord to arouse the torpid, and having no other insight into futurity than the conjectures suggested by deep political views and access to the secrets of camps and cabinets: That Jesus was one of the best and wisest of men, possessing a peculiar genius, and an elevation of soul far above his age and nation: That seeing his countrymen sunk in ignorance and superstition, and apprized of the depravity of the idolatrous nations, he formed the conception of a pure, simple, and rational religion, founded on the Unity of the Godhead, enjoining universal virtue, having as few positive doctrines and outward institutions as possible, and therefore adapted to all times and all countries: That in order to accomplish his purpose the more readily and safely, he entered into a temporary compromise with the popular opinions and phraseology, assuming to be the Messiah whom the nation expected, and applying to himself various passages of the prophets, such as were calculated to excite the highest veneration: That by superior natural science, and by dexterously availing himself of fortunate coincidences, he impressed the bulk of the people with the belief of his possessing supernatural powers; an artifice very excusable on account of its benevolent and virtuous motive: That by the envy, revenge, and selfish policy of the Jewish ecclesiastical leaders, he was condemned to die; that he was fastened to a cross, but (in consequence, perhaps, of previous management by some friends in power,) was not mortally hurt; that he was taken down in a swoon, and laid in a cool and secluded recess within a rock, where, by the skill and care of his friends, animation was restored: That when recovered, he concerted measures with his confidential adherents for carrying on his noble and generous views; that from a secure retirement, known only to a few of his disciples, he directed their operations; and that in a personal interview near Damascus, he had the admirable adress to conciliate Saul of Tarsus, and persuade him to join the cause with all the weight of his

NEONOMIANS, so called from the Greek vos, new, and vouos, law, signifying a new law, the condition whereof is imperfect, though sincere and persevering obedience.

Neonomianism seems to be an essential part of the Arminian system. "The new covenant of grace which, through the medium of Christ's death, the Father made with men, consists, according to this system, not in our being justified by faith, as it apprehends the righteousness of Christ; but in this, that God, abrogating the exaction of perfect legal obedience, reputes or accepts of faith itself, and the imperfect obedience of faith, instead of the perfect obedience of the law, and graciously accounts them worthy of the reward of eternal life."-This opinion was examined at the synod of Dort, and has been canvassed between the Calvinists and Arminians on various occasions.

Towards the close of the seventeenth century a controversy was agitated amongst the English Dissenters, in which the one side, who were partial to the writings of Dr. Crisp, were charged with Antinomianism, and the other, who favoured Mr. Baxter, were accused of Neonomianism. Dr. Daniel Williams, who was a principal writer on what was called the Neonomian side, after many things had been said, gives the following as a summary of his faith in reference to those subjects.-1. God has eternally elected a certain definite number of men whom he will infallibly save by Christ in that way prescribed by the Gospel.

2. These very elect are not personally justified until they receive Christ, and yield up themselves to him, but they remain condemned whilst un

NEONOMIANS

NEONOMIANS

The following objection, among others, was made by several ministers in 1692, against Dr. Williams's Gospel Truth Stated, &c. "Te supply the room of the moral law, vacated by him, he turns the Gospel into a new law. in keep ing of which we shall be justified for the sake of Christ's righteousness, making qualifications and acts of ours a disposing subordinate righteousness whereby we become capable of being justified by Christ's righteousness."

To this, among other things, he answers "The difference is not, 1. Whether the Gospel be a new law in the Socinian, Popish, or Ani nian sense. This I deny. Nor, 2. Is faith, any other grace or act of ours, any atonement for sin, satisfaction to justice, meriting qualification, or any part of that righteousness for which we are justified at God our Creator's bar. This I deny in places innumerable. Nor, 3. Whether the Gospel be a law more new than is implied in the first promise to fallen Adam, proposed to Cain, and obeyed by Abel, to the differencing him from his unbelieving brother. This I deny, 4. Nor whether the Gospel he a law that alw sin, when it accepts such graces as true, theagh short of perfection, to be the conditions of our personal interest in the benefits purchased by Christ. This I deny. 5. Nor whether the Gos pel be a law, the promises whereof entitle the performers of its conditions to the benefits as of debt. This I deny.

converted to Christ.-3. By the ministry of the Gospel there is a serious offer of pardon and glory, upon the terms of the Gospel, to all that hear it; and God thereby requires them to comply with the said terms.-4. Ministers ought to use these and other Gospel benefits as motives, assuring men that if they believe they shall be justified; if they turn to God, they shall live; if they repent, their sins shall be blotted out; and whilst they neglect these duties, they cannot have a personal interest in these respective benefits.-5. It is by the power of the Spirit of Christ freely exerted, and not by the power of free-will, that the Gospel becomes effectual for the conversion of any soul to the obedience of faith.-6. When a man believes, yet it is not that very faith, and much less any other work, the matter of that righteousness for which a sinner is justified, i. e. entitled to pardon, acceptance and eternal glory, as righteous before God; and it is the imputed righteousness of Christ alone, for which the Gospel gives the believer a right to these and all saving blessings, who in this respect is justified by Christ's righteousness alone. By both this and the fifth head it appears that all boasting is excluded, and we are saved by free grace.7. Faith alone receives the Lord Jesus and his righteousness, and the subject of this faith is a convinced, penitent soul; hence we are justified by faith alone, and yet the impenitent are not forgiven.-8. God has freely promised that all whom he predestinated to salvation shall not only "The difference is, 1. Is the Gospel a law: savingly believe, but that he by his power shall this sense; viz. God in Christ thereby comunand preserve them from a total or a final apostasy.eth sinners to repent of sin, and receive Christ 9. Yet the believer, whilst he lives in this world, by a true operative faith, promising that there is to pass the time of his sojourning here with upon they shall be united to him, justified by his fear, because his warfare is not accomplished, and righteousness, pardoned, and adopted; and that, that it is true that, if he draw back, God will persevering in faith and true holiness, they stali have no pleasure in him. Which with the like he finally saved; also threatening that it any shal cautions God blesseth as means to the saints' die impenitent, unbelieving, ungodly, rejecters of perseverance, and these by ministers should be his grace, they shall perish without relict, and so urged.-10. The law of innocence, or moral endure sorer punishments than if these offers and law, is so in force still, as that every precept there- not been made to them?-2. Hath the Gospel of constitutes duty, even to the believer: every sanction, i. e. doth Christ therein enforce his breach thereof is a sin deserving of death: this commands of faith, repentance, and law binds death by its curse on every unbeliever, by the aforesaid promises and threatenings as and the righteousness for or by which we are motives of our obedience? Both these affe justified before God, is a righteousness (at least) and they deny; saying the Gospel in the largest adequate to that law which is Christ's alone sense is an absolute promise without precepts and righteousness; and this so imputed to the be- conditions, and a Gospel threat is a bolt-3. Do liever as that God deals judicially with him ac- the Gospel promises of benefits to certain graces, cording thereto.-11. Yet such is the grace of and its threats that those benefits shall be with the Gospel, that it promiseth in and by Christ a held and the contrary evils inflicted for the neglect freedom from the curse, forgiveness of sin, and of such graces, render those graces the condition eternal life, to every sincere believer; which pro- of our personal title to those benefits ?—This they mise God will certainly perform, notwithstanding deny, and I affirm," &c. the threatening of the law."

Dr. Williams maintains the conditionality of the covenant of grace; but admits with Dr. Owen, who also uses the term condition, that "Christ undertook that those who were to be taken into this covenant should receive grace enabling them to comply with the terms of it, fulfil its conditions, and yield the obedience which God required therein." On this subject Dr. Williams further says, "The question is not whether the first (viz. regenerating) grace, by which we are enabled to perform the condition, be absolutely given. This affirm, though that be dispensed ordinarily in due use of means, and in a way discountenancing illeness, and fit encouragement given to the use

of means,"

a

perseverance,

It does not appear to have been a question in this controversy, whether God in his word co mands sinners to repent and believe in Christ nor whether he promises life to believers, and threatens death to unbelievers; but whether it he the Gospel under the form of a new law that thes commands or threatens, or the moral law on fa behalf, and whether its promises to believing e ders such believing a condition of the things mised. In another controversy, however, wha arose about forty years afterwards among the same description of people, it became a quest whether God did by his word (call it law or to pel) command unregenerate sinners to repes and believe in Christ, or to do any thing is is spiritually good. Of those who took the af