by the same oath bind themselves to obey those laws, which are not yet enacted.

"When the Apostle says, that "the law is not of faith," his meaning is not, that faith is in no respect enjoined in the law; but justification by faith in Christ is neither taught, nor promised in the law. Many things are commanded in the general precept of loving God, which are not yet particularly explained in it, and which we learn only when God delivers them afterward, in a peculiar mandate or warning. This is likewise to be observed, that the law commands faith, only as it is a certain work, but not as it is the instrument of justification. For it is not possible to be justified by faith, as it is a work, because it is never perfect in man, and perfect obedience the law demands.

"The difficulty is no less concerning repentance. It is asked, Whether repentance be required in the moral law, of which we have a compend in the decalogue? It seems plain, that it is in no manner commanded there. For the law which saith, "Cursed is he, who shall not continue in all things, which are written in the book of the law, to do them," seems to leave no place to repentance. For repentance is an amendment to the better: which cannot be in him, who, for not fulfilling the law, is subjected to the eternal curse. Thus the judge sentencing the guilty to the gibbet for his crime, leaves no place for amendment. After sen

tence is passed, it is in vain to plead repentance. This very thing may be concluded from one circumstance, viz. That the law was at first given to man, perfectly righteous, and not yet fallen; at

which time repentance would have been commanded in vain. For the moral law, to which we are subject, is not different from that which was given to Adam before the fall. Since repentance was not enjoined to him, it cannot now be commanded in the same law, in regard that it did not lose its signification by Adam's sin.

"But in opposition to this, truth keeps its ground. In vain should the law have been proposed to the man, who could have imagined that that law did -not command amendment, and a change to the better; or have thought that it cut off all hope of repentance. The law indeed did not require repent`ance from man before the fall, because it presupposed that there was no need of it, at least, that there ought to be no need of it. But on the supposition that man had sinned, it is certain, that the law required repentance. For it commands us to love God with all our heart. But whosoever loves God, cannot but be touched with grief for his sin. What though the law does not expressly enjoin repentance, it enjoins good works, which are practised by repentance. For if any one were perfectly righteous, without repentance, he would do the same good works which are done by a penitent: for instance, prayers, alms, praises, &c. In order to obey the law, some things are required after sin, which were not required before sin. Yet they are required by virtue of the law itself, the use of which is changed, from occasions occurring afterward.

"I confess, indeed, that the rigour of law does not give place to repentance. Nevertheless, as to those with whom God does not intend to deal according

to the rigour of law, the law hath its use; and with the pious, its precepts are incitements to repentance.

"Nay, indeed, there is not a doubt, but that from reprobates the law demands penitence, and a change to the better, otherwise they would not sin against the law of God, by continuing in impenitence, who, if they were touched with penitence, would, in Christ, have a ready remedy against the curse of the law which repentance, if they cannot exercise it of themselves, it does not follow from thence, that they ought not to repent. For since man contracted his own impotence by his own fault, God is not bound to heal him; because the Creator is not under law, nor a debtor to the creature. Neither by this impotence is man without law, and not obliged to perform good works, which a sinner cannot reach but by repentance." Thus far Du Moulin in Dispp. Sedanensibus, p. 556.

I cannot think to close this Note without observing, that the venerable compilers of our Confession and Catechisms, give it as the first rule for the right understanding of the Ten Commandments, that the law is perfect, requiring the utmost perfection of every duty. Larg. Cat. Q. 99. And if so, then it must certainly require faith in Jesus Christ, and repentance unto life. See also Answers of the Twelve Brethren to the Commission's Queries, Query 1st.

No. 34.-Page 186.

To know upon what warrant, and in what order ainners believe in Christ, and hope for his salva

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tion, are very interesting points, as to all, so particularly to such as are exercised unto godliness. Far and wide as the gospel is published, he is freely offered unto all: not to such sinners only as possess certain qualifications or laudable dispositions; for what can men have, but sin and misery, till he come to them, and they to him? The invitations Isa. lv. 1.-3. Matt. xi. 28.-30. are not characteristic of some sinners, but of all. And therefore, as the parting-offer, Rev. xxii. 17. expressly bears, "Whosoever will, may take the water of life freely," the offer is clogged with no exceptions, no conditions. Meanwhile, there is a vast difference between what sinners may do, in point of warrant; and what they can or will do, in point of event. All sinners may, and ought to believe in Christ. None but the convinced can, or will believe in him. I say, can or will; for if willing, they shall not be unable; as their inability is moral, Psal. cx. 3. John v. 40. None but they whose hearts are pierced with the arrows of conviction, Psal. xlv. 5. will relish the gospel-tidings, A&ts ii. 37.-41. xvi. 29.-34. This, however, sets no limits to the gospel offer. Neither should sinners, by seeking for qualifications in themselves, throw stumbling-blocks as in their way to the Saviour. They must know, that faith in him, is not a qualification in order to come to him, but the very coming itself, John vi. 35. Not to trust in him for salvation, till first they discern some evidences of grace in themselves, is most preposterous. It is seeking fruit where there is no tree, and looking for a superstructure before the foundation be laid.

Practising on this principle, the sinner, like an unwise son, must stay long in the place of the breaking forth of children, Hos. xiii. 13.; or rather never believe at all. For how can there be evidences of grace, before believing in the Saviour. Evidences of grace, are the same with evidences of faith. But how can there be any evidences of what is not? There may be evidences of things not seen, Rom. i. 20. Heb. xi. 1. but not of things which do not exist. It always supposes the pre-existence of that, of which it is an evidence. And therefore, to enquire after, or to expect, internal signs of grace, before we exercise the grace of faith, is as unphilosophical as antiscriptural. Faith worketh by love, Gal. v. 6. is not founded upon it: Purifies the heart, Acts xv. 9. and therefore precedes progressive sanctification. If the sinner thinks that his warrant to believe turns upon previous qualifications, as love to God, and holiness of heart, he must regard the tree of life as forbidden fruit to him, till first he perceive that he is possessed of them. But how can he love that God in whom he has not believed? In whom he has not trusted for salvation? 1 Pet. i. 21. Psal. lxxviii. 22. How can he be holy, while destitute of holy faith? Jude 20. It therefore remains, that sinners attending to the gospel-offer, should immediately believe in Christ, rest on him for salvation, and so hope that they shall be saved by him: For faith can no more be without hope, than without love, 2 Cor. v. 7. Rom. viii. 25. 1 Cor. xiii. 13. Col. i. 23. Heb. xi. 1. The sinner cannot but hope for that for which he trusts in Christ, and he cannot but