Imágenes de páginas

clear in the present instance, and expressed in those indeed forgiveness with God, but no forgiveness for words of the text, “ that the works of God might be him. made manifest in him." The works that God intends thus to glorify, usually are, 1. The miraculous works of his power. 2. The works of his grace.

SERMON XXVIII.-- P. 248. The use and improvement of the doctrine thus discussed is a confutation and reproof of the bold, PREACHED JUST AFTER CROMWELL'S DEATH. uncharitable interpreters of God's providences ; whose peremptory way of judging is peculiarly odious “ Yet the Lord has not given you an heart to per to him for the cursed cause of it, curiosity, which ceive, nor eyes to see, nor ears to liear, unto this may be properly accounted the incontinence of the day.” — Deut. xxix. 4. mind, and is but one remove from the rebellion of it.

God's miraculous favours to the children of Israel are shortly enumerated, and their invincible hardness,

strange unbelief, and frequent rebellion under them. SERMON XXVII. – P. 240.

An interchange of mercies on God's part and mur

murings on theirs being the continual custom and “But there is forgiveness with thee, that thou manner of their whole life, Moses might well accommayest be feared." — Psalm cxxx. 4. pany the repetition of the covenant, with this up

braiding reprehension. From the several phrases After man had once sinned, and so was for ever of the same signification in the text, we may collect disabled to stand before God upon terms of the law, the exceeding stupidity and total ignorance of the which spoke nothing but irrevocable death to him Jews, in apprehending the divine dispensations ; or who transgressed in the least iota, had God conti- refer them to those several means which God suited nued this inexorable sentence, it would of necessity to every apprehensive faculty of their soul, that he have wrought in man these two things : 1. Horror of might force his convictions upon them. The words despair. 2. Height of malice. God therefore as afford us these observations : 1. That the heart may sumes to himself the most endearing description in remain unaffected and unconvinced in the midst of these words; which consist of two parts :

convincing means, so termed ; (1.) Because they do I. A declaration of mercy in these words,“ There actually convince some, though they miscarry in is forgiveness with thee;" and the greatness of it is others; (2.) Because they have a fitness or aptitude displayed in the consideration of three things : 1. to convince all. 2. That a perceiving heart is The principle from which it flows. It is from the totally and entirely the free gift of God; free, (1.) free, spontaneous motion of God's good pleasure. in respect of the motive ; (2.) in respect of the perThis evinced by sundry reasons. His mercy shewn sons on whom it is conferred. 3. That God's denial to be consistent with his justice, and the fornier to of such a perceiving heart does certainly infer (but be made glorious ; (1.) In the relaxation of the law, not cause) the unsuccessfulness of all the means of which required of every sinner a satisfaction in his grace.' In handling of which is shewn, own person ; (2.) That, as he was pleased to be I. What is meant by God's giving to the soul a satisfied with a surety, so he himself found and pro- perceiving heart; which is here set out by such acts vided this surety. 2. The sins that are the subject as are properly acts of knowledge, as understanding, matter of it: and the greatness of the pardon seeing, hearing ; not because grace is placed only in advances upon considering them, as they are height. the understanding, as some imagine ; but, 1. Because ened by these two properties : (1.) Their number ; the understanding has the precedency and first (2.) Their greatness. 3. The persons on wliom this stroke in holy actions, as well as others. 2. Because pardon is conferred, who are men ; that is, very the means of grace are most frequently expressed worthless and inconsiderable creatures, in compa by the word of truth, and the understanding is that rison of those to whom the same pardon is denied. faculty, whose proper office it is to close in with

II. The end and design of such a declaration, truth as such. To have a perceiving heart is not, which is fear and obedience : under which head are 1. To understand and receive the word according to shewn, - 1. What that fear is, which is here in the letter and notion, by a bare assent to the truth of tended. There are three sorts of fear : (1.) An it. But, 2. To have a light begot in the mind by an anxious, distracting, amazing fear, such as Moses immediate work of the Spirit, whereby alone the felt upon the sight of God ; (2) A slavish and ser soul is enabled to apprehend and discern the things vile fear, such an one as is called, “ the spirit of of God spiritually, and to practise them effectually. bondage,” (3.) A filial, reverential fear, such an one II. Whence it is, that without this gift the soul as is enlivened with a principle of love : which is cannot make any improvement of the means of that alone that is designed in these words. 2. How grace. It arises from two reasons : 1. From its God's forgiveness may be an argument to enforce exceeding impotence and inability to apprehend this fear : as, (1.) Because the neglect of the fear of these things. 2. From its contrariety to them, God, upon supposal that he has forgiven us our sins, which chiefly consists, (1.) In carnal corruptions ; is highly disingenuous ; (2.) Also most provoking (2.) In carnal wisdom. and dangerous.

ÍII. That although, upon God's denial of a perHence we learn, 1. The different nature of Christ's ceiving heart, the soul remain unprofitable under the spiritual kingdom from all other kingdoms in the means of grace," so as not to hear nor perceive;" world, in respect of the fear of the subject ; 2. Upon yet this unprofitableness cannot at all be ascribed to what ground every man is to build the persuasion of God as the chief author of it. God's denial of a perthe pardon of his sins, namely, the effects this per ceiving heart admits of a double acceptation : I. It suasion of God's mercy works upon their spirits : for implies only a bare denial of grace. It is not this he, that from God's mercy gathers no argument for denial that causes us to reject the means of grace, his fear, may conclude thus much, that there is but the immediate sinfulness of the heart, 2. It

includes also a positive act of induration. Now God, the Spirit. If they find not only cominent, but text without begetting any evil disposition in the heart, also, and plead the spirit in defiance of the letter ; may harden it to sin ; (1.) By affording a general it is not God's Spirit that acts them, but the spirit of influence or concurrence to the persuasions or sug darkness and desolation, that ruins government and gestions of Satan or sinful men, so far as they are subverts kingdoms. But thankfully and forgetfully natural acts ; (2.) By disposing and offering such to accept our oppression, the king's restoration is objects and occasions, which, though good in them commemorated as the work of the Holy Ghost, selves, yet, concurring with a corrupt heart, have a carrying in it such bright testimonies of a supernafitness to educe that corruption into act ; (3.) By tural power, so much above, nay, against the means affording his concurrence to those motions that such and actors visibly appearing in it, that it may proobjects and occasions stir up in the soul, so far as perly be expressed in those words, Zech. iv. 6," Not they are positive and natural.

by might, nor by strength, but by my Spirit, saith IV. How God can justly reprehend men for not the Lord." hearing nor perceiving, when upon his denial of a Trinity Sunday. – Though the chief subject of heart there is a necessity lying upon them to do the text was the Holy Spirit, yet it seems to point neither. For clearing this, it is already shewn, that both at the Pentecost and the Trinity ; for in the God's denial of a heart is not the cause of the words, we have, 1. The person sent, which was the necessity of the soul's not perceiving, but its own Holy Ghost. 2. The person sending him, which native hardness. Now this hardness is the imme was the Son,

The person from whom he is said diate product of the sin of Adam, which was most to proceed, which was the Father, — all employed iv free and voluntary ; and every man is as really man's salvation ; the Father contriving, the Son guilty of this sin, as he was really represented in ordering, and the Spirit performing: Adam.

From the whole passage may be collected two Application. Ist use, This doctrine speaks refu- things : 1. God's gracious love and condescension to tation to that opinion, that states a sufficiency of

2. The worth of souls : the salvation of which grace in the bare proposal of things to be believed | is never left to chance ; all the persons of the and practised. The 2d use, is of exhortation ; that Trinity being solicitous to comfort them in this in the enjoyment of the means of grace we should world, and at length to waft them to a better. not terminate in the means, but look up to God, who alone is able to give a heart to improve them.

SERMON XXX. - P. 262.



“ But a wounded spirit who can bear ?" -- Prot.

xvii. 14. PREACHED MAY, 29.

Few men being kept from sin but merely by the * But when the Comforter is come, whom I will check of their fears representing to them the endless,

send unto you from the Father, even the Spirit of insupportable torments of another world, as the certruth, which proceedeth from the Father, he shall tain, consequent, and terrible reward of it; atheists, testify of me." - Joux, xv. 26.

who shake these fears off, are admonished, that God

can antedate the torments they disbelieve, and, by These words contain two general parts :

what he can make them feel, teach them the cerI. The promise of sending the Spirit : wherein we tainty of what they refuse to fear. By way of have a full description of him, 1. In respect of his per- explanation of the words is premised, 1. That by son ; he is said to “proceed from the Father.” There “spirit” is meant the soul, in which there is a lower has been great controversy between the Latin and or inferior part, the sensitive faculties and appetites ; Greek churches concerning his procession, the former and a more noble portion, purely intellectual, in holding that he proceeds equally from the Father and operation, as well as in substance, perfectly spiritual. the Son, and the latter that he proceeds from the 2. By being “wounded” is to be understood, its being Father only by the Son. 2. In respect of his office or deeply and intimately possessed with a lively sense employment in these two things : (1.) That he is a of God's wrath for sin. The sense of the words, then, Comforter ;” (2.) That he is the “Spirit of truth.” lies full and clear in this one proposition, namely, He is a “Coinforter,” because he is a the Spirit of that the trouble and anguish of a soul, labouring truth :" and truth has this comforting influence upon under a sense of God's displeasure for sin, is inexthe mind, (1.) From the native congenial suitable- pressibly greater than any other grief or trouble ness that it has to man's understanding ; (2.) From whatsoever, which is prosecuted under the following the sovereign virtue it has to clear the conscience ; particulars ; shewing, first, from guilt, secondly, from doubt.

1. What kind of persons are the proper subjects of II. The end of his being sent, which was to testify this trouble, namely, botli the righteous and the of Christ. In which are considered. 1. What the wicked, but with a very different issue. Spirit was to testify of Christ; which was, that he II. Wlierein the excessive greatness of this trouble was the Son of God, the Messias, and Saviour of the doth appear; which may be collected, l. From the world. 2. By what ways and means he was to tes behaviour of our Saviour himself in this condition. tify this of him ; which were the gifts conferred by 2. From those raised and passionate expressions him upon the disciples ; three of which seem more that have been uttered by persons eminent in the eminently designed for the great purpose of preach-ways of God, while they were labouring under it. ing the gospel : (1.) The gift of miracles ; (2.) The 3. From the uninterrupted, incessant continuance gift of tongues ; (3.) That strange, undaunted, and of it. 4. From its violent and more than ordinary supernatural courage he infused into the disciples. manifestatation of itself on outward signs and A full reflection upon what has been said will fur effects. 5. From those horrid effects it has had nish an infallible rule for trying men's pretences of upon persous not upheld under it by divine grace.

III. By what ways and means this trouble is obstinate sinner (here expressed by God's swearing brought upon the soul : four ways instanced, 1. By against him) be absolutely irrevocable ? Concerning dreadful reflections upon divine justice, as provoked. which it is affirmed that the Scripture is full and 2. By fearful apprehensions of the divine mercy, as clear for it. abused. 3. By God's withdrawing his presence, and 2dly, whether a man may know such a purpose to the sense of his love from the spirit. By God's have passed upon him antecedently to its execution ? giving commission to the tempter more than usually In answer to which, from a consideration of the orto trouble and disquiet it.

dinary ways by which God imparts his will to men, IV. What is God's end and design in casting men namely, 1. By his word. 2. By men's collection of into such a perplexed condition. i. For the wicked it from its effects, - it is affirmed, that no man in reprobate, it is but the first-fruits of hell, and the this life can pass any certain judgment concerning earnest of their damnation. 2. For the pious and the will of God in reference to his own final estate. sincere. God designs it, (1.) To imbitter sin to But here is observed a wide difference between the them ; (2.) To endear and enhance the value of purpose of God hitherto discoursed of, and that which returning mercy

the schools call God's decree of reprobation. 1. BeV. The inferences to be drawn from the whole cause that decree is said to commence upon God's are, 1. That no man presume to pronounce any good pleasure and sovereign will, but this purpose thing scoffingly of the present, or severely of the upon the provocation of the sinner. 2. Because final state of such as he finds exercised with that decree is said to be from all eternity; but this the distracting troubles of a wounded spirit. 2. Let purpose is taken up after some signal provocation. no secure sinner applaud himself in the presumed IV. From all which we are exhorted to beware safety of his spiritual estate, because he finds no of sinning under sin-aggravating circumstances, and such trouble upon his spirit for sin. 3. Let no shewn the danger of dallying with and venturing person exclude himself from the number of such as upon the Almighty, by a daring continuance in a are sincere and truly regenerate, only because he course of sin. never yet felt any of these amazing pangs of conscience for sia.



“ The fool hath said in his heart, There is no God."

- Psalm xiv. 1. “ Unto whom I sware in my wrath that they should not enter into my rest.”. Psalm xcv. 11. In these words we have two particulars, wherein

we may consider,By this expression, “I sware in my wrath," is I. An assertion made,“ There is no God." 1. The meant God's peremptory declaring his resolution to thing asserted, which may be understood, (1.) of an destroy the murmuring and rebellious Jews. The absolute removal of the divine being and existence ; word “swearing" is very significant, and seems to or, (2.) Of a removal of God's providence, by which import, 1. The certainty of the sentence here pro- he governs and takes account of all the particular nounced. 2. The terror of it ; if the children of affairs of the world, and more especially of the lives Israel should say, “Let not God speak to us, lest we and actions of men ; 2. The manner of the assertion, die." As for the word “rest," we must admit, in “ The fool hath said in his heart ;" it wears the badge this scripture, as well as in many others of the like of guilt, privacy, and darkness. By the “ fool's saynature, a double interpretation : 1. A temporal rest ing in his heart, There is no God,” may be implied, in Canaan, the promised land ; 2. An eternal rest 1. An inward wishing that there was no God. in the heavenly Canaan.

2. His seeking out arguments to persuade himself The words thus explained are drawn into one pro that there is none. 3. Not only a seeking for reasons position, namely, That God sometimes in this life, and arguments, but also a marvellous readiness to upon extraordinary provocations, may and does in- acquiesce in any seeming probability or appearance evitably design and seal up obstinate sinners to of reason, that may make for his opinion. 4. Aneternal destruction. The prosecution is managed other way, different from all the former : for a man under these particulars :

to place his sole dependence, as to his chief good and I. Shewing how and by what means God seals up happiness, on any thing besides God, is (as we may a sinner to perdition. There are three ways by so speak) virtually and by consequence for him “ to which God usually does this :- 1. By withholding say in his heart, There is no God.”. the virtue and power of his ordinances. 2. By re 11. The second particular considered is, the persiraining the convincing power of his providences. son who made this assertion, “the fool," whose folly And there are three sorts of providence instanced, will appear from these following reasons : – 1. That in which God often speaks convincingly: (1.) In a in making and holding this assertion, he contradicts general, common calamity ; (2.) By particular, per the general judgment and notion of mankind. 2. That sonal, and distinguishing judgments ; (3.) By signal, he lays aside a principle easy and suitable to reason, unexpected deliverances. 3. By delivering up a sin and substitutes in the room of it one strange and ner to a stupidity or searedness of conscience. harsh, and at the best highly improbable. 3. His

II. Shewing what sort of obstinate sinners those folly appears from the causes and motives inducing are that God deals with in this manner : which are, him to take up this opinion, which, amongst others, 1. Such as sin agains: clear and notable warnings are, (1.) Great impiety, and disquiet of conscience from God. 2. Such as sin against special renewed consequent thereupon ; (2.) Great ignorance of navows and promises of obedience made to God. ture and natural causes.

4. From those cases in III. Answering and resolving two questions that which such persons begin to doubt and waver, and may arise from the foregoing particulars :

fly off from their opinion, instanced, (1.) In the time Ist, Whether the purpose of God passed upon an of some great and imminent danger; (2.) In the

time of approaching death. The modern and more the Holy Ghost, hath set apart the time of our thoroughpaced sinners affect a superiority in villainy Saviour's fasting in the wilderness, to be solemnized above their ancestors; therefore this discourse against with the anniversary exercise of abstinence, for the atheism is supposed to be of some use; and if so, the subduing the flesh and quickening the spirit. As most proper use is, to give every one of us a view for the words, among other expositions, they are and prospect into his own heart; and such as are more judiciously interpreted of an evil spirit having willing to watch over that, so as to prevent this mon had long and inveterate possession of the party out strous birth, are advised to beware, 1. Of great and of whom it was cast, and the sense of them, as imcrying sins, such as make the conscience raw and provable into a standing, perpetual precept, is this ; sick ; 2. Of discontents about the cross passages of that there are some vices which, partly by our temGod's providence towards them ; 3. of devoting per and constitution, partly by habit and inveterate themselves to pleasure and sensuality; there being continuance, have so firm a hold of us, that they nothing in the world that casts God out of the heart cannot be thoroughly dispossessed but with the like it.

greatest ardour and constancy of prayer, joined with the harshest severities of mortification. In the

text are two parts : 1st, An intimation of a peculiar SERMON XXXIII.-P. 286.

duty, “prayer and fasting." 2dly, The end and PREACHED AT WESTMINSTER ABBEY, MAY, 29.

design of it, which is to eject and dispossess the un

clean spirit. The entire discussion is managed in “Our fathers understood not thy wonders in Egypt; three particulars :

they remembered not the multitude of thy mer I. In taking a survey of the extent of this text. cies; but provoked him at the sea, even at the This duty of fasting admits of several kinds and deRed Sea." - Psalm cvi. 7.

grees : The first kind is of constant, universal exer

cise ; universal, both because it obliges at all times, The resemblance between the transactions of Pro- and extends to all persons. The second is a fast of vidence with the children of Israel in their redemp a total abstinence, when for some time we wholly tion from Egypt, and with ourselves in the restoration abstain from all bodily repasts. The third is an of the royal family, being briefly considered, to shew abstinence from bodily refreshments in respect of a how like we are to them for their miraculous ingrati- | certain sort or degree, and that undertook for some tude, we must observe three things in the text : space of time. This head is closed with a caution,

I. The unworthy and ungrateful deportment of that the observation of fasting in this solemn season the Israelites towards God upon a most signal mercy should be so strict, as not to bend to any man's and deliverance ; "they provoked him ;" which ex luxury ; so dispensable, as not to grate upon his pression seems to import an insolent, daring resolu- | infirmity of body. tion to offend; and, as it relates to God, strikes at II. In shewing what are the qualifications that him in a threefold respect : 1. It rises up against his must render this duty of fasting acceptable to God, power and prerogative ; 2. It imports an abuse of and efficacious to ourselves. There are four condihis goodness ; 3. It is an affront upon his long-suffer. tions or properties, a joint concurrence of all which ing and his patience.

is a necessary qualification of it for this great pur11. The second thing to be observed is, the aggra- pose : 1. That it is to be used, not as a duty either vation of this deportment from the nature and cir necessary or valuable in itself, but only as an instrucumstance of the deliverance,“ They provoked him ment. 2. That it be done with a hearty detestation at the sea, even at the Red Sea." The baseness of the body of sin, for the weakening of which it is and ingratitude of which God casts in their teeth, designed. 3. That it be quickened and enlivened by confronting it with the glorious deliverance he with prayer. 4. That it be attended with alms and vouchsafed them; a deliverance ennobled with these works of charity. four qualifications: 1. Its greatness; 2. Its unex III. In shewing how this duty of fasting comes to pectedness ; 3. The eminent seasonableness of it; have such an influence in dispossessing the evil spirit, 4. Its absolute undeservedness. Our case is severally and subduing our corruptions. shewn in the above particulars to be parallel to that It does not affect this, either, 1. By any casual of the Israelites, and likewise in the return made to force naturally inherent in itself ; neither, 2. By God for his goodness.

way of merit, as procuring and engaging the help of III. The third thing observable is, the cause of that grace, that does effect it. But it receives this this misbehaviour, " They understood not thy won great virtue, 1. From divine institution ; 2. By being ders in Egypt.” Now in every wonderful passage à direct defiance to that disposition of body and of Providence two things are to be considered : | mind, upon which especially the Devil works. But 1. The author by whom it is done ; 2. The end for when we have taken all these courses to eject the which it is done : neither of these, in the cases be- evil spirit, we must remember that it is to be the fore us, were understood by the Israelites, nor have work of God himself, whom the blessed spirits adore, been attended to by us as they ought to have been. and whom the evil obey.


SERMONS XXXV. XXXVI.-P. 301. “ Howbeit, this kind goeth not out but by prayer and

“Repent; or I will come unto thee quickly, and fasting." - Matt. xvii. 21.

fight against them with the sword of my mouth."

Rev. ii. 16. It was a general received command, and an ac It is wonderful upon what ground a rational, disknowledged rule of practice in all ages and places of cerning man can satisfy and speak peace to his con. the Christian world, that we are “to hear the church;" science in the very career of those sins, which, by which, being acted by the immediate guidance of his own confession, lead him to assured perdition.

One would think that the cause of it must of neces the delay of this duty is most eminently and signally sity be one of these three : Ist, That he is ignorant provoking to God, upon these reasons : (1.) Because of the curse attending his sin ; which cannot be here it is the abuse of a remedy ; (2.) Because it clearly the cause. 2dly, That he may know the curse, and shews that a man does not love it as a duty, but yet not believe it. 3dly, That though he knows only intends to use it for an expedient of escape ; and believes the curse, yet perhaps he relaxes no (3.) Because it is evidently a counterplotting of God, thing of his sin, because he resolves to bear it. But and being wise above the prescribed methods of salit is shewn that it can proceed from neither of these vation, to which God makes the immediate dereliction reasons; therefore the true one is conceived to be a of sin necessary. presuming confidence of a future repentance : other After the general nature of this subject, follows a reasons indeed may allure, this only argues a man consideration of it in particular. The grand instance into sin. Now the face of these words is directly set of it is a death-bed repentance ; the efficacy of which, against this soul-devouring imposture of a deferred having been much disputed in the world, is here disrepentance. In the prosecution of them it will be cussed under two heads : convenient to inquire into their occasion. In the 1. This great case of conscience is resolved, 12th verse we find, they are part of a letter to the whether a death-bed repentance ever is or can be church (here collectively taken, as including in it effectual to salvation. Several arguments against it many particular churches) of Pergamos, indited by being stated and answered, six positive argumente the Spirit of God, and directed to the angel, that is, are produced to prove and assert it: 1. That such > the chief pastor of that church. The letter contains repentance, commenced at the last hour of a man's a charge for some sinful abuse that had crept in, life, has de facto proved effectual to salvation. 2. Is and was connived at, verse 14. This abuse was its taken from the truth and certainty of that saying, toleration of the Nicolaitans, whose heresy consisted owned and attested by God himself, “that if there in this, Ist, That they held and abetted the eating of be first a willing mind, it is accepted, according to sacrifices offered to idols to be lawful. 2dly, That that a man hath, and not according to that a man they held and abetted the lawfulness of fornication. hath not.” 3. Because repentance saves not, as it is It likewise contained the counsel of speedy and im. a work, or such a number of works, but as it is the mediate repentance in the words of the text, in which effect of a renewed nature and a sanctified heart, are two parts: 1. The first stands directed to the from which it flows. 4. If to repent sincerely be a church itself ; " Repent, or I will come unto thee thing at the last moments of our lives impossible to quickly.” God's “coming" is shewn to mean here be done, then, for that instant, impenitence is not a his approach in the way of judgment. 2. The other sin. 6. That to deny that a death-bed repentance part of the words relates to those heretics ; " And I can be effectual to salvation, is a clear restraint and will fight against them with the sword of my mouth;" limitation of the compass and prerogative of God's that is, with the reprehending, discovering force of mercy. 6. That if a death-bed repentance cannot the word, and the censures of the church. From possibly be effectual to salvation, then a sinner upon this expression these two occasional observations are his death-bed, having not repented before, may law. collected: (1.) That the word of God, powerfully fully, and without sin, despair. dispensed, has the force and efficacy of a spiritual 11. Supposing a death-bed repentance may prove sword. 2. When God undertakes the purging of a effectual, yet for any one to design and build upon it church, or the reformation of religion, he does it beforehand is highly dangerous, and therefore abso with the weapons of religion, with " the sword of his lutely irrational; which appears from these considemouth."

rations : 1. From the exceeding unfitness of a man The general explication of the words thus finished, at this time, above all others, to exercise this duty. the principal design of them is prosecuted by enforc 2. That there can be no arguments, from which ing the duty of immediate repentance ; which is done, either the dying person himself, or others by him,

1. In shewing what that repentance is that is here can certainly conclude that his repentance is sound enjoined. Repentance, in Scripture, has a three and effectual. In fine, this alone can be said for it, fold acceptation : 1. It is taken for the first act, by (and to a considering person no more need to be said which the soul turns from sin to God. 2. It is taken against it) that it is only not impossible. for the whole course of a pious life, from a man's first turning from a wicked life to the last period of a godly : which is the only repentance that Socinus

SERMON XXXVII. - P. 318. will admit. But this is not the proper notion of repentance; (1.) Because then no man could properly “ Concerning his Son Jesus Christ our Lord, who be said to have repented till his death ; (2.) Because was made of the seed of David according to the Scripture, no less than the natural reason of the thing itself, places repentance before faith ; (3.) Be « And declared to be the Son of God with power, cause Scripture makes all those subsequent acts of according to the spirit of holiness, by the resurrecnew obedience after our first turning to God, not to tion from the dead.”-Romans, i. 3, 4. be the integral, constituent parts, but the effects, fruits, and consequents of repentance. 3. Repentance Where the construction of the text lies so that we is taken for a man's turning to God after the guilt of cannot otherwise reach the full sense of it without some particular sin.

making our way through doubts and ambiguities, II. Arguments are produced to engage us in the philosophical discourses are necessary in dispensing speedy and immediate exercise of this duty, which the word. The present exercise therefore consists are, 1. That no man can be secure of the future. of two parts: 2. That supposing the allowance of time, yet we can I. An explication of the words : for the scheme not be sure of power to repent. 3. That admitting of the Greek carries a very different face from our a man has both time and grace to repent, yet by such translation, which difference renders the sense of delay the work will be incredibly more difficult. And them very disputable. The explication is comprised


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