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naturally tends to obftruct Men's Improve-' ments in Virtue, and by that Means to hinder their Salvation. Our Saviour might pof fibly forefee, that fome few among the Rejectors of Chriftianity would, in the Event, be good Men; and a Good Man cannot be con-' demned. He might know, that many of the Heathens, both before and after his Appearance in the World, had done all that a Good God could ever require at their Hands. But he also knew that their Proficience in Virtue was owing to other Caufes than Ignorance or Infidelity; which, confidered in themselves, have, in all poffible Cafes, a very bad and pernicious Tendency.-Either this is the true Meaning, or the Word Infidelity must take in Difobedience to the Laws of the Gospel. Which feems to me les natural. But it makes no Difference upon the whole, whether we ex tend the Senfe of this Word, or reftrain the Senfe of the general Affertion. What I contend for is only this, that both Parts of the Text fhould be treated alike. I think it highly unreafonable to put in Exceptions to the Former Part, and to deny thefe Exceptions to the latter. The Form of the two Claufes is exactly the fame and the Reafon of the Thing is the fame alfo. If Faith may fail of making Men virtuous, Infidelity may fail of mak ing them vicious. If in the former Cafe Believers

lievers cannot be faved; in the latter Unbeliev ers cannot be damned.-Nay the Interpretation of the latter Claufe is, of the two, less forced: because the Exceptions, I fear, are lefs numerous. It is not for us to determine the Number; but we cannot help judging it probable that vicious Chriftians are far more, in Pro portion, than virtuous Heathens.--I conclude upon the whole that the true and intire Meaning of our Saviour's Words is no other than this. He that believeth, and is baptized, becomes intituled to my Kingdom, because qualified for it. He is excited to his Duty by the ftrongest Motives, and Supported in it by the moft powerful Affiftance; and is therefore, on both Accounts, in the high Road to Happinefs and Salvation.-But be that believeth not, having rejected thofe Means, and that Mediator, by which alone he can be Javed; will ftill continue under the Dominion of Sin, and thereby fall into Condemnation.

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I WOULD endeavour to contract the Doctrine maintained, under this and the preceding Interpretation, that it may appear to the Reader at one View.-Faith then may justly be confidered as a necessary Condition of the Gef pel-Covenant in these two Refpects: either it, As it naturally follows, or 2dly, As it naturally produces EVANGELICAL OBEDIENCE. It was peculiarly neceffary in thofe Perfons, whe

ther

ther Jews or Gentiles, to whom the Gospel was actually preached by the Apostles themfelves: fince their Infidelity was both a stronger Prefumption, and a more probable Means of Bad Conduct. It was a ftronger Prefump tion, on Account of the fuperior Strength of the Evidence which was then granted; it was a more probable Means of bad Conduct, on Account of the loft and deplorable Condition of almost the whole World, at the Time of our Saviour's Appearance in it. When Idolatry and Immorality were become in a Manner univerfal, Belief in Christ was the only Way left, for the Recovery and Salvation of Mankind. Whoever therefore rejected this, unavoidably continued in a State of Condemnation.

It was at all Times true, that, if they who had not the Gospel, did by Nature the Things contained in the Gospel, they had a fure Title to Gospel Rewards. But as Things were then circumstanced, they who refused to own the Mifion of our Saviour, had no Chance for abeying the Laws of his Kingdom. And they who difobeyed the Laws of his Kingdom, could have no Claim to Eternal Life.-Faith then and Obedience being fo closely connected, the Neceffity of the former immediately results from the Necepty of the latter.

THE Reader will observe, that I have thus far confined my felf to a general Belief of

Chrift's

Chrift's Miffion. If it be asked, how far the Belief of particular Articles may be esteemed a necessary Condition? I answer, just as far, as Men's Capacities and Opportunities extend. If a Belief in Christ be not literally and univerJally neceffary, much less a Belief of any fingle Doctrine. I know it has been generally fuppofed by Proteftant Writers, that there are in the Gofpel a few plain Things, the Belief of which is indifpenfably required of every Chriftian. But should it not be confidered, that what is plain to fome, is not plain to others? and that hardly any Thing is plain to all? It cannot indeed be imagined, that a fincere Christian fhould misunderstand every Thing in the New Teftament: it can hardly be imagined that he should be generally mistaken. But it does not follow, that, because we all believe fome Part, or even the greater Part of the Doctrines of Chrift, we must therefore believe the very fame Doctrines. What is bid from one Man, may be known to another; and yet this latter fhall be ignorant, in his Turn, of what is most obvious to the former. These Inequalities and Varieties of Judgment, may either be owing to Conftitution, or to Education, or to Men's peculiar Circumstances and Situation in Life. But whatever be the Caufe of them, of this we are very fure, that they cannot poffibly endanger our Eter

nal

nal Happiness. Let us but honeftly endea vour to believe and obey, in Proportion to our refpective Abilities, and our Condition must be fecure.On the other Hand, it is equally a Miftake, to fuppofe that no religious Doctrines, except thofe which are peculiarly called practical, can be of any confiderable Importance to Mankind. It cannot furely be thought that God would reveal any Doctrine to his Creatures, merely for Amusement and Speculation. Whatever He thinks fit to teach, it is our Duty and our Intereft to learn. Nor is it poffible to name any one Propofition made known to us by Chrift and his Apofles, the Belief of which may not be greatly beneficial, and either directly or indirectly influence our Practife,

UPON the whole, I have endeavoured to fhew that, notwithflanding different. Appearances, the Scripture Doctrine of Faith is only this; That it Springs from virtuous Difpofitions of Mind, and gives Birth to others of the fame Sort; That it is a great and excellent Means of preferving us in our Allegiance to God, and improving us in true Virtue; that, by this means, it fecures our Title to a happy Eternity, and renders that Eternity fill more happy- On the other Hand Infidelity may indeed be inno

cent,

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