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wward, by sucb meritorious works as make the reward to be not of grace, bas of debt, Rom. 4. 4. But he that maketh God himLell, and his cvetlafting love to be his reward, and truftech in Christ the only reconciler, as knowing his guilt and enmity by Gin ; and laboureth for the food which perishech not, but endurcth to cverlasting life; and layeth up a frealırcin Heaven, and makcth himicif friends of the Mimmon of unrighteousness, and layeth up a good foundation for the time to come, laying hold upon eternal life, and Ariverh to enter in ac the Arait gate, and fightech a good fight, and finishech his course for the Crown of Righteousness, and suffercth perfecution for a reward in Heaven, and prayath in secret that God may sewird him, and alwaics aboundeth in the work of the Lord, because his labour is not in vain in the Lord, and endurechio the end, that he may be saved, and is faithful to the death, and overcometh, that he may rcccive che Crown of Life: this man taketh Gods way, and the only way to Heaven; and they that shus seck nor the reward (bring at the use of reason) are never like to have it.
Errour 49. It is not lawful for the justified to pray for the pardon of any penalties, but temporal.
Contr. The ground of this is before overthrown:
Errour so. It is not lapoful to pray twice for the pardon of the fume fin; bocanje it impliet b unbelief, as if it were not pardoned alreally
Contr. It is a duty to pray oft and continuedly for the par- . don of former fias : 1. Because pardon once granted mult be continued ; and therefore the continuance mult be prayed for : If you say, it io certain to be continued, I answer, then it is as certain that you will continue to pray for it (and to live a holy life.) 2. Because the evils deferved, are such as we are not perfi Aly delivered from, and are in danger of more daily. And therefore we muft pray for daily executive pardon, that is, impunity; and that God will give us more of his Spirit, and fave us from the fruit of former fin: Because our right to futurc impunity is given before all the impunicy is lett. 3. And the complcar Juftification from all part fins, is yet to come at: the day of Judgcracnr. And all this, (belides that some that have pardon, know it wor) may and mult bc daily prayed lus:
Y y 30
Errous 31. The Justified must not pray again for the pardon of ibe fins before conuerfion.
Contr. What was last said confutath this.
Errour 52. No max at al may pray for pardon, but only for furance : For ebe fins of tbc Eleđ sre al perdoned before they were born : and the non-eled bave no satisfe&tion made for sbeir fins, and iberefore their pardon is imposible.
Contr. Matib. 6. Forgive us our trespaffes, &c.
These consequences do but thew che salfhood of the antecedents.
Errour 53. No man can kuoto ibat be is under the guilt of any fin; because no man can know but ibat be is sled, and cousequer.tly juftified already.
Cootr. No infidel, or impenitent person is justified.
Errour 54. Cbrift only is covenanted with by tbe Fatber, and be is be only Promiser as for us, and not we for our felves.
Contr. Christ only hath undertaken to do the work of Chrift; but man must undertakc, and promise, and covenant, even to Chrift himself, that (by the help of his grace) he will do his own part. Or ello no man should be baptized. What a Baptism and Sacramental Communion do these anen maks? He that doth not covenant with the Father, Son, and Holy Spirit, hath no right to the benefits of Gods part of the Covenant. And no man (at age) can be saved that doth not both promise and perform.
Errour 55. We are not only freed from tbe cordemning sontence of obe Law; but freed allo from its commards.
Contr.. We are not under Moses Judaical Law, which was proper to their Nation, and their Proselites : Nor arc we undar a neceslicy or duty, of labouring after perfect obcdicace in our selves, as the condition of our Julification or Salvation ; but to renounce all such expectations. Nor will the Law of Works it felf ever justific us (as fome affirm) as having perfcaly fulfilled it by another : But we are juftificd againff its charge, and not by it, by the Covenant of Grace, and not of Works. But perfect obedience to all the Law of N:lure, and all thc Commands of Chrif, is Aill our duty, and fincerc obedience is necessary to our salvation. All our duty is Rot fupererrogation.
Errour 56. Wben a man doubretb weiber be be a Believer or penitent, be must believe that Christ reported and believed for
Contr. Christ never had fin to repent of; and it is not proper to say one repenteth of anothers tin ; Chritt believed his Father ; but had no use for chat faith in a Mediacour which we must have. He that repeniech not, and belicveh not himsell, Thall be damned: Thercfore you may see how Chrift sepented and believed for us.
Errous 57. A man obat trufterb to be justified at sbe day of Judgement, against tbe charge of unbelief, impenitency and bypocrisis, by bis ownfaith, repentance and sincerity, as bis particular fubordinate Righteousness, and not by Cbrists Righteousness impused: only, finnib against free grace.
Coner. Chrilts Rightcousness is imputed or given to none, nor fhall juftific any that are truc Unbelievers, Impenitent or Hypocrites: Therefore if any fuch person traft to be juflificd by Chrift, he deceivech him. If the charge be, Tbou art en Infidel or impenitent, it is frivolous to say, But Cbrift obeyed, suffered or believed, or repented for me. But he that will chen bc juftified against that charge, muß-/ay, and lay truly, 1. truly b: lieved, repented and obeyed.
Errour 58. There is no ufafor a fuftification against any fucb. false accufation before God, wbo knowetball mens bearts.
Contr. 1. You might as well say, There is no use of judg, ing men according to what they have done, when God knowcth what they have done already. 2. We arç to be justificd by God before men and Angels, that Chrif may be glorificd in his Saints, and admired in all them that belicve, because the Gospel was believed by them, 2 Thef. 1. 10, 11. And not only the mouth of iniquity may be fopped, and open falsc accufas tions confused; but that the prejudices and heart-flanders of the wicked may b: refelled, and our rightcousness be broughe
b forth as the light, and our judgement as the noon day: That all the falsc judgements and reproaches of the wicked again? the juft may be confounded ; and they may answer for all : Eheir ungodly sayings, and hard (peeches (as Henocb prophen facd) againli che godly : and that they that (peak, cvil of US, because we fun got with them to all $xcess of pios, may give
en account to bim pobo is ready to judge the quick and the dead, 1 Pec. 4. 4,5. And that all may be fee ftraighe which men made crooked, and hidden things be all brought to light
3. And we mult be better acquainted with the ingenuity of the great accufer of the Brethren, before we can be fure that he who belyed God to man, will not bely man to God ; secing he is the Father of lyes, and did so by Job, &c.
4. But we mult not think of the day of Judgement, as a day of ialk between God, and Satan, and Mon; but as a day of DECISIVE LIGHT or manifestation. And so the cafe is out of doubt. The Faith, Repent ance and Sincerity of the juft will be there manifeft, against all former or lactes, real or veitual calumnics of men or dc ils to the contrary.
5. But above all let it be marked, that nothing else can be matter of controverfic to be decided. That Cbrift batbebeyod, and fuffered, and satisfied for Believers fins, and made a les fament or covenant to pardon all true Believers, will be known to the accuser, and paft all doubt. Thc day of Judgement is not to try Christs obedience and sufferings, nor to decide the case whether be fulfiled ibe Law, and satisfied for fin, or made e pardoning Covenant to Believers : But whether we bave part in bim or not, and lo are to be justified by the Gospel Covenant, through his merits against the Legal Covenant : And whether wc have fulfilled the conditions of the par doping Covenant or not. This is all that can be then made a Controverfie; this is the secrets of mens beart and cafe thát must be opened before the world by God. However wc doubt not, but the glory of all will redound to Chrift, whose merits are unqucftioned.
6. Note allo, chat Christ will be the Judge on supposition of his merits, and not the party to be tryed and judged.
7. Notc also, that we are to be judged by the New Covenant or Liw of Liberty, and therefore it is the condition of that Covenant (as made with us) which is to be enquired after.
8. Note allo that Chrift himself in Matth. 25. (and every where) when he describech the day of Judgement, doth noc at all speak of any decifion of such a' controvcrfic, as whccher he was the Lamb of God, who cook away the fins of the world?
or whether he did his part or not ; but only whether mendid their parts or not, and the wed the fincerity of their love to God and him, by venturing all for him, and owning him in his fervants, to their coft and hızard. And the fruit of Chrifts part is only mentioned as a presupposed thing, Come ye ble fred of my Feiber, inherit the Kingdom prepared for you For I was bungry, doc. The Preparation (in Gods Decrce and Chrifis merits) is unquestioned, and so is the donation to all (fuc Believers; therefore it is the case of their Title to this gift, and of the condirion or cvidence of their tick, which is here tryed and decided.
Laly, Note that upon the decision, in refpe&t of bøth (0gecher (Chrifts Merits and Covenant as supposed, and their own due Faith, and Love, as manifested decisively) they are called Rightcons, v. 46. Ibe Rigbreous into life eternal.
So much to take the fumbling blocks out of the way of Faith, about Free-Grace and Juftification, which the weaknefs of many well meaning erroncous men hath laid there of late cimes, to the great danger or impediment of wcak Bclievers.
159.57.14. Take up obe Aumbling block out of the way of my people..
Levit. 19. 14. Tbou shalt not put a Atumbling-block before tbc blind, but Malt fear tby God.
How to live by Paitb, in order to the exercise of other graces and
duties of Santification, and Obedience to God.
And first of the Do&rinal Directions:.
"E cannot by Faith promote Sanctification, unless we
underliand the nature and reasons of Sin&tification. This therefore muft be our firft endeavour.
The word (Sandified] doch signific that which is separated to God from common uses. And this fiparation is either by God bimself (as he hath fanctified the Lords day, &c:) or by man's