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wward, by sucb meritorious works as make the reward to be not of grace, but of debt, Rom. 4.4. But he that maketh God himfell

, and his cverlasting love to be his reward, and trustech in Christ the only reconciler, as knowing his guilt and cnmity by fin;

and labourech for the food which perisheth not, but endareth to coerlasting life; and layeth up a crear:rc in Heae ven, and makcth himiclf friends of the Mimmon of unrighteousness, and layeth up a good foundation for the time to come, baying hold upon cternal life, and Atriverh to enter in at the frais

gate, and fightech a good fight, and finisheth his course for the Crown of Rightcouingss, and suffercth perfecution for a reward in Heuven, and praycth in secret that God may reward 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 receive the Crown of Life: this man taketh Gods way, and the only way to Heaven; and they that shus seck not 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 she pardon of the fume fin; because it implierb unbelief

, as if it were not pardoned already.

Contr. It is a duty to pray oft and continuedly for the pardon of former fins : 1. Beciuse pardon once granted mult be continued ; and therefore the continuance muft be prayed for : If you say, it is 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, impuniry; and that God will give us more of his Spirir, and fave us from the fruit of former fin: Because our sight 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 Judgement. And all this, (belides that some that have pardon, know it for) may and muf bc daily prayed for.

Ertour.

Y y 3.

Esrour 51. Ibe Justified must not pray again for she perdox of ibe fins before converfion.

Contr. What was laf said confureth this.

Errour 52. No man at al may pray for pardon, but only for asurance : For ebe fins of the Elea ore al perdoned before they were born : and the non-eled bave no fatisfa&ion made for Ibeir fins, and oberefore their pardon is impossible.

Contr. Matib. 6. Forgive us our trespases, &c.

These consequences do but thew the fallhood of the antecedents.

Errour 53. No man can kuose that be is under the guilt of any fin; because no men can know but that he is sled, and confeques.tly justified already.

Coatr. No infidel, or impenitent person is justified.

Errour 54. Cbrift only is covenanted with by tbe Farber, and be is ebe 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 undertake, and promise, and covenant, cven to Chrift himself, that (by the help of his grace) he will do his own part. Or else no man should be baprized. What a Baptism and Sacramental Communion do these ren make? He that doth not covenant with the Father, Son, and Holy Spirit, hath no right to the benefits of Gods part of the Covenane. And no man (at age) can be saved that doth not toch promisc and perform.

We are not only freed from tbe condemning fentence of sbe Law; but freed allo from its commar. ds.

Contr. We are not under Moses Judaical Law, which was proper to their Nation, and their Profelices : Nor arc we under a neceslicy or duty, of l. bouring after perfect obedience in our selves, as the condition of our Jullification or Salvation ; but to renounce all such expectations. Nor will the Law of Works it felfever justific us (as lome affirm) as having pero fc@ly fulfilled it by another. But we are juftificd against its charge, and not by it, by the Covenant of Grace, and not of Works. Bur perfect obedience to all the Law of Nature, and all the Commands of Chrift, is fill our duty, and fincerc obedience is neccffary to our salvation. All our duty is Rot supererrogarion.

Errour 55.

Ertour 56. Wben a man doubletb wbet ber be be a Believer or penitent, be must believe that Cbrift repented and believed for bim.

Contr. Christ never had sin to repent of; and it is not proper to say one repenteth of anothers tin ; Chrilt believed his Father; but had no use for chat faith in a Medinour which we must have. He that repeniech not, and belicveth not himsell, shall be damned: Thercfore you may see how Chrilt repented and bclicved for us.

Errous 57. A man obat trufteth to be justified at the day of Judgement, againft tbe charge of unbelief, impenitency and hypocrisis, by bis ownfaith, repentance and sincerity, as bis particular fubordinate Righteousness, and not by Cbrifts Righteousness impured only, finnctb against free grace.

Contr. Chrifts Righteousness is imputed or given to none,. nor fhall juftific any that arc cruc Unbelievers, Impenitent on Hypocrites: Therefore if any fuch person trust to be justificd by Chrift, he deceiveth him. If the charge bc, Tbou art en Infidel or impmitent, it is frivolous to say, But Cbrift obeyed, fufferedis or believed, or repented for me. But he that will then be juftified again that charge, muß (ay, and lay truly, I truly bs. lieved, repented and obeyed.

Errour 58. There is no use for a fuftification against any fucb: false accusation before God, who knowetball mens bearis.

Contr. s. 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 glorified in his Saints, and admired in all them that belicve, becausc thc Gospel was believed by them, 2 Tbef. 1. 10, 11, And not only the mouth of iniquity may be ftopped, and open false accufas tions confytcd ; but that the prejudices and heart-landers of the wicked may b: refelled, and our righteousness be broughe forth as the light, and our judgement as the noon day; That all the falfc judgements and reproaches of the wicked again? the juft may be confounded ; and they may answer for all : their ungodly sayings, and hard (peeches (as Henocb prophen ficd) againft the godly : and that they that speak cvil of us, Escauls we run not with them to all excels of gioi, may give

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an account to bine wobo is ready to judge the quick and be dead, 1 Pec. 4. 4,5. And that all may be fce Atraight which men made crooked, and hidden things be all brought to light.

3. And we mua be better acquainted with the ingenuity of the great accufer of the Brethren, before we can be fure that he who belyed God so man, will not bely man to God; secing hc 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 talk between God, and Satan, and Man; but as a day of DECISIVE LIGHT or manifestation. And so the cafe is out of doubt. The Faith, Repentance and Sincerity of the juft will be there manifeft, against all former or lacter, real or veitual calumnics of men or devils to the contrary.

5. But above all let it be marked, that nothing else can be matter of controverfie to be decided. That Cbrift barbebeyed, and fuffered, and satisfied for Believers fins, and made a les Aament or covenant to pardon all true Believers, will be knoon to the accuser, and paft all doubt. Thc day of Judgement is not to try Cbrifts obedience and sufferings, nor to decide the case whether be fulfiled ibe Law, and satisfied for fin, or made & pardoning Covenant to Believers : But whether we bave part in bim or not, and so are to be justified by the Gospel Covenant, through his merits against the Legal Covenant : And whether we have fulfilled the conditions of the pardoning Covenant or nor. This is all that can be then made a Controverfie; chis is the secrets of mens beart and case that must be opened before the world by God. However wc doubt not, but the glory of all will redound to Chrift, whose merits arc unquestioned.

6. Note also, that Christ will be the Judge on suppofition of his merits, and not the party to be tryed and judged.

7. Note also, that we are to be judged by the New Covenant or Low of Liberty, and therefore it is the condition of that Covenant (as made with us) which is to be enquired after.

8. Note also that Chrift himself in Matth. 25. (and cuery where) when hc defcribeth the day of Judgement, doth not at all speak of any decision of such a controverfic, as whecher he was the Lamb of God, who took away thc fins of the world?

or whether he did his part or not; but only whether mendid their parts or not, and thewed the fincerity of their love to God and him, by venturing all for him, and owning him in his fervants, to their coft and hazard. And the fruit of Cbrifts part is only mentioned as a presupposed thing, Come ye blesed of my Forber, inherit the Kingdom prepared for you For I was bungry, &c. The Preparation (in Gods Decree and Chrifts merits) is unqueftioned, and so is the donation to all true

Believers; therefore it is the case of their Title to this gift, and of the condition or cvidence of their title, which is here tryed and decided.

La@ly, Note i hat upon the decision, in respect of both cogether (Chrifts Merits and Covenant as supposed, and their own cue Faith, and Love, as manifefted decisively) they are called Rigbtcons, V. 46. Tbe Righteous into life eternal.

So much to take the ftumbling blocks out of the way of Faith, about Free-Grace and Juftification, which the weaknefs of many well meaning crroncous men hath laid there of late times, to the great danger or impediment of weak Bolievers.

154.57.14. Take up obe Atumbling block out of the way of mty people.

Levit. 19. 14. Ibou shalt not put a stumbling-block before tbc blind, but falt fear tby God.

CHA P. IX.

How to live by Pairb, in order to the exercise of other grants and

duties of Sanctification, and Obedience to God.

And firft of the Do&rinal Directions:.

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E cannot by Faith promote Sandification, unlcfs wc

underfiand the nature and reasons of Sinctilication. This therefore must be our first endeavour. ?

The word [Sandified] doth fignific that which is separated to God from common uses. ] And this separation is either by God bimself (as he hath fan&ified the Lords day, &c.) or by man's

dedication

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