in the world than to abuse Gospel Truths When the Doctrine of free Justification by Faith through the Imputation of the Righteousness of Christ was first fully revealed and declared his great Design then was to perswade men that there was no need of Obedience and so they could attain any manner of perswasion of the Truth of the Gospel or make profession thereof they might live in sin as they pleased and neglect all good Works and Duties of Obedience And although this be now condemned by all yet indeed is it no more but what upon the matter most do practise according unto For they suppose that by being of this or that Religion Papists or Protestants or the like they shall be saved whatever their ways and works are So Papists for Instance are indeed the greatest Solifidians in the world For to own the Faith of the Church is enough with them to secure the Salvation of any This Abomination having been early started was seasonably suppressed by the writing of James and John For the former directly and plainly lays open the Vanity of this pretence declaring that that Faith which they professed and boasted of was not the Faith whereby any should be justified before God nor of the same kind with it For this Faith is living operative and fruitful and evidenceth it self unto all by its Works and Fruits Whereas that Faith whereof vain men living in their sins did boast was so far from being a Grace of the Spirit of God that it was no other but what was in the Devils themselves and which they could not rid themselves of if they would The latter without expressing the occasion of it spends his Epistle in declaring the necessity of Love and Obedience or keeping the Commandments of Christ. Wherefore the enemy of our Salvation being defeated in this Attempt he betook himself unto the other extream contending that the works of Faith had the same place in our Justification with Faith it self And why should they not are not Faith and they equally Acts of Obedience in us are not Faith and they equally required by the Gospel why may they not be supposed to have an equal influence into our Justification at least in the same kind though Faith on some considerations may have the pre-eminence I say these things are speciously pleaded but in short the Design is not to advance works into an Equality with Faith but to advance them into the room of Christ and his Righteousness For when we say we are justified by Faith only we do not say that Faith is our Righteousness but as it apprehends the Righteousness of Christ as he is the End of the Law for Righteousness unto them that do believe And this is the use that God hath designed Faith unto and which in its own nature it is suited for But bring in the works of Obedience into the same place and they are of no use but to be imputed unto us for Righteousness and so to possess the place of Christ and his Righteousness in our Justification unto their Exclusion But all this trouble might have been spared if men had not been too ready and prone to receive Impressions from the crafty actings of Sathan against the purity and simplicity of the Gospel For nothing is more evidently expressed and taught therein than are these two things 1 That we are justified freely by Faith through the Redemption that is in the Blood of Christ and so the Imputation of his Righteousness unto us 2 That the Faith which hath this effect which is of this use is living operative fruitful and will evidence it self by works in Obedience unto the Commands of God And this is that which here we contend for namely that a living Faith will be a working Faith And he is a vain man that deceives himself with any thing else in the room thereof And yet this is the course of multitudes But yet men do not deceive themselves herein notionally but practically I never yet met with any man in my life who professed it as his Judgement that so he believed aright he might live as he pleased follow his Lusts and neglect all good Works or holy Duties of Obedience For this implies a contradiction So to believe is so far from believing aright as that it contains in it a total Rejection of the Gospel But practically we see that the generality of men content themselves with that knowledge they have of Religion and that Faith which they suppose they have in Christ without once endeavouring after amendment of life or fruitfulness in good works Now this is not from any conclusions they draw from any Doctrines which they profess to believe but from the power of Darkness and the deceitfulness of Sin that ruleth in them And it is no otherwise among them who are taught to believe that they are justified by their works For there is not a race of greater and more flagitious sinners than for the most part are the men of that Perswasion Only for their Relief their Leaders have provided them with a Commutation of some other things instead of their good works which shall do the deed for them as Penances Pardons Purgatory Confessions Pilgrimages and the like But be mens Perswasion what it will right or wrong where sin is predominant they will be wicked and whatever be the Object of their Faith if it be not living in the subject it cannot work nor be fruitful We ought to look on Obedience as our work which will admit neither of sloth nor negligence Here lies the occasion of the ruine of the Souls of men who profels the Gospel The Duties of Profession are a thing of course unto them and that which lies without the compass of their principal work and business in the world This makes their Profession serve to no other end but to make them secure in a perishing condition Now that our Obedience may indeed be our work it is required 1 That the carrying of it on the attendance unto it and furtherance of it in order unto the Glory of God be our principal design in the world That is a mans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his proper work which is so God severely threateneth those which walk with him at peradventures Levit. 26. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if you shall walk with me fortuito at hap hazard that is without making it your principal design and using your utmost diligence and care to proceed in it in a right manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 24. then will even I my self walk with you at all adventures though I continue with you as one walking with you in my outward Ordinances and Institutions yet will I have no regard unto you as to do you any good yea I will sorely punish you notwithstanding the Appearance of our walking together as it follows in the place Yet is this the course of many who please themselves in their condition They walk with God in outward
the height of it it is habitual There is no man but may be occasionally indisposed unto spiritual Duties The most healthy and athletick constitution is subject unto the incursion of some distempers Sometimes bodily Infirmities may indispose us sometimes present Temptations may do so Such was the Indisposition which befell the Disciples in the Mount Matth. 26. 40 41. which yet was not without their sin for which they were reproved by our Saviour But where these things are occasional when those occasions are endeavoured to be prevented or removed persons overtaken with them may not be said to be absolutely slothful There may be many actual Faults where there is not an habitual Vice 3. But there is this Sloth in a dangerous degree 1. When this is generally the frame of the mind when it hath such an unreadiness unto holy Duties as that it either neglects them or is cold and formal in the performance of them This was the temper of Laodicea Rev. 3. 15. She did enough outwardly to satisfie her self but in such a way and manner as all that she did was disapproved by Christ. Lukewarmness is the soul and form of sloth 2. When Persons are generally uncompliant with such outward means as they cannot but acknowledge do contain warning from this and Invitation unto another frame So the Spouse acknowledgeth that it was the Voice of her beloved that knocked saying Open to me my Spouse my Love my Dove my undefiled for my Head is filled with with dew and my Locks with the drops of the night Can. 5. 2. Both the Voice and the Love and the long waiting of Christ were manifest unto her and she complies not with him but makes her excuses ver 2 3. And the sloth of Persons will be reckoned in proportion unto the means of diligence which they do enjoy Some may not be sleepy worldly careless slothful at as cheap a rate of Guilt as others though it be great in all 3. When Persons are as it were glad of such occasions as may justifie and satisfie their minds in the omissions of Duties or opportunities for them This casts off the Duty prescribed unto us Heb. 12. 1. which yet is indispensably necessary unto the attaining of the end of our Faith When men will not only readily embrace occasions offered unto them to divert them from Duty but will be apt to seek out and invent shifts whereby they may as they suppose be excused from it which corrupt nature is exceedingly prone unto they are under the power of this vicious habit Especially is this so when men are apt to approve of such Reasons to this end which being examined by the Rules of Duty with the tenders of the Love of Christ are lighter than vanity So it is added of the slothful Person who hides his hand in his bosom that he is wiser in his own conceit than seven men that can render a reason Prov. 26 15 16. He pleaseth himself with his foolish pretences for his sloth above all the reasons that can be given him to the contrary And such is the reason pleaded by the Spouse when overtaken with this frame for a season Cant. 5. 3. 4. When there is a great neglect of our own prayers when at any time we have been enabled to make them So the Spouse in whom we have an Instance of a surprisal into this evil prays earnestly for the coming and approach of Christ unto her chap. 4. 16. in the holy Dispensations of his Spirit But when he tenders himself unto her desire she puts off the entertainment of him So do men pray for Grace and Mercy sometimes But when the seasons of the communication of them do come they are wholly regardless in looking after them They put off things unto another season and meet oft-times with the success mentioned Cant. 5. 6. 5. When in conflicts about Duties the Scale is often turned on the side of the flesh and unbelief Sometimes it is so when Duties are considered as future and sometimes as present When Duties are considered as future Difficulties and Objections against them as for matter or manner time or season or degree one thing or other will be suggested by the Flesh. Grace in Believers will move for an absolute compliance If the contrary reasons insinuations and objections prevail the Soul consults with flesh and blood and is under the power of spiritual sloth And so are men by frivolous pretences and arguings from self and the world kept off from the most important Duties And sometimes there is a conflict in the entrance of the Duties of Gods Worship as praying hearing the word and the like Grace stirs up the Soul to diligence spirituality and vigour of spirit The Flesh in all things is contrary unto it Usually to give place unto the Flesh so as to be brought under the power of a cold formality is an evidence of a prevalent sloth 2. Although this sloth may have various causes and occasions yet the principal of them are those which I have mentioned namely Unbelief and Carnal Affections 1 Unbelief is the principal cause of it as Faith is of that Diligence and Watchfulness which are opposed unto it Yea by Faith alone are we excited unto the acting of all other Graces and the performance of all other Duties As it is in its nature to quicken us unto them so it alone takes in all other motives unto vigorous Obedience Wherefore all Indispositions unto Duty arise from Unbelief This weakens the efficacy of every thing that should excite us unto it and increaseth every difficulty that lies in the way of it As Faith will remove Mountains out of our way or help us to conquer the greatest Oppositions so Unbelief will make Mountains of Mole-hills it will make every hindrance like an unconquerable difficulty The Soul made slothful by it cries there is a Lion in the way a Lion in the Streets Prov. 26. 13. And its whole way is as an Hedge of Thorns chap. 15. 19. that is so grievous and troublesome that he cares not to take one step in it Hence is the opposition in these words that ye be not slothful but followers of them who through Faith c. If we grow slothful it is an assured Evidence of the decay of Faith 2 Carnal Affections do variously promote this evil frame of mind Love of ease wealth profit pleasure will quickly make men spiritually slothful Where these are prevalent every thing in the way of Holiness and Obedience is difficult and irksome Strange Representations will be made unto the mind of all Duties if not in general yet in all instances that offer themselves They are difficult or tedious or unseasonable or needless or the loss we make at present may be retrieved at another time Every prevalent Carnal Affection will be heard in the case and hath something to offer to deter the mind from its Duty And the secret aversation of the flesh from Communion with Christ in Duties
wants of others when they themselves were even overwhelmed with their own I answer 1 We do not I fear sufficiently understand what was the frame and spirit of those first Believers and out of how very little of their own they would administer unto the greater necessities of others that there might be no lack in the Body So the Apostle tells us that in the Church of Macedonia when they were under Trials Afflictions Persecutions their deep Poverty abounded with the Riches of Liberality 2 Cor. 5. 2. In their own great Poverty and under Persecution they contributed largely unto the necessity of others For us who are apt to think that there are so many things necessary that we may minister unto the poor Saints as so much wealth at least so much provision for our own Families peace and some kind of quietness in what we enjoy it is no wonder if we cannot so easily understand what is affirmed of that labour of Love which was among the Primitive Believers They gave freely and liberally out of their Poverty and amidst their Troubles we can scarce part with superfluities in Peace 2 It is not improbable but that there might be some in the Church who escaping the common calamities of the most were able to contribute bountifully to the necessity of others and their discharge of Duty is reckoned by the Apostle unto the whole Church whilst in the rest there was a willing mind whence they were judged and accepted according to what they had and not according to what they had not And those who have Ability in any Church should do well to consider the Honour and Reputation of the whole Church in the sight of God and man depends much on their Diligence and Bounty in the discharge of this Duty Hence is that peculiar direction of our Apostle unto Timothy with respect unto this sort of persons Charge them that are rich in this world that they be not high-minded or trust in uncertain Riches but in the living God who giveth us richly all things to enjoy that they do good that they be rich in good works ready to distribute willing to communicate 1 Tim. 6. 17 18. 3 The contribution of outward things is but one way of ministration unto the Saints but one part of this Duty There are spiritual Aids and Assistances in visiting exhorting comforting that belong thereunto And herein all may be sedulously conversaut though poor and low in the world 4 It is very probable that the whole Church was very careful and diligent in looking out for help and assistance where it was needed beyond what they had Ability to supply And hereby did they no less exercise their Love than in what they did personally themselves For it is an Ordinance of Christ that where Churches are disenabled through persecution or poverty to minister unto the necessities of the poor among them they should seek for relief from other Persons or Churches walking in the same Profession of the Faith and Order of the Gospel with themselves Wherefore 5 The intendment of this Expression is that they industriously exercised Love towards all the Saints every one according to his Ability and Capacity and more is not required Lastly The especial manner of the exercise of this labour of Love is called Ministration and the especial Object thereof is the Saints of whom we have spoken already And concerning this Ministration the Apostle ascribes it unto them with respect unto what was past and what they did at present both which were necessary to found the Judgement on which he made concerning them You have ministered and you do minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a laborious and industrious Ministry And this in the Church is twofold 1 Of Especial Office 2 Of Common Love and Charity The rise occasion and institution of an especial Office or Ministry towards the poor is at large declared Acts 6. and mentioned afterwards by our Apostle as an abiding Ordinance Rom. 12. 7. 1 Tim. 3. 8 9 10 11 12 13. And this Ministration is comprised herein though not solely intended For what is done by these Deacons being done in the name and by the appointment and out of the Charity of the Church is to be esteemed the Ministration of the Church it self And though there be a peculiar Faithfulness and Diligence required in the persons called unto this Ministration yet the Ministration it self will abound or be straitened according as the whole Church dischargeth its Duty But the common Ministration of Brotherly Love what every one doth or ought to do in his own person is here intended And therein six things may be considered not here to be insisted on As 1 The Root Spring and Cause of it which is Love 2 The manner of its performance which is with labour and diligence 3 The Object of it or the Saints in wants troubles straights or necessities 4 The acts of it which are many and various the chief whereof are 1 Visiting of them 2 Advice and Counsel 3 Consolation 4 Supplies of their wants by outward things 5 Endeavours in the use of means for their full relief 1 With God in continual Prayers and Supplications 2 With men according unto our Interests and Advantages not being ashamed or afraid to own them in their poverty distresses and sufferings 6 The Rule of this Ministration is every mans 1 Opportunity 2 Ability 3 Especial call by objective circumstances But these things I must not here enlarge upon This is that on the Observation whereof the Apostle grounds his perswasion concerning these Hebrews expressed in the Verse foregoing And herein he gives us the true character of a Church of sound Believers They are such a Society as being called into the Fellowship and Order of the Gospel do walk in Faith expressing it in Fruits of Obedience carefully and diligently exercising Love towards one another on the account of the name of God especially with a continual regard unto them who suffer or are in any distress These are the things indeed which accompany Salvation And we may observe in our passage That it is the Will and Pleasure of God that many of his Saints be in a condition in this world wherein they stand in need of being ministred unto Hereof as to the distinction of persons why these shall be poor afflicted tempted tried in the Fire and not others no direct reason can be given but the Soveraignty of God which is to be submitted unto And those whose especial Lot it is to be thus exercised may do well to consider always 1 That this Will and Pleasure of God is accompanied with infinite Wisdom and Holiness so as that there is no unrighteousness therein 2 That they shall not be final losers by their poor afflicted condition God will make all up unto them both here and to Eternity And if there were no more in it but this that they are brough thereby unto a clearer foresight of and more earnest longings
Apostatized sinners wherefore those things could have no rise spring or cause but in a free gracious Act of the Soveraign Will and Pleasure of God And thereunto in the Scripture are they constantly assigned whether absolutely that Grace is bestowed on any or comparatively on one and not another it is all from the Will of God For herein is Love not that we loved God but that he loved us first and sent his Son to be a propitiation for our sins 1 Joh. 4. 10. Christ himself with all the Grace and Mercy we have by him is from the free Love and Will of God So is our Election Ephes. 1. 4 5. Our Vocation 1 Cor. 1. 26 27. our Regeneration Joh. 1. 13. Jam. 1. 18. Our recovery from sin Hos. 14. 4. So is our Peace and all our Consolation whence he is called the God of all Grace 1 Pet. 5. 10. and the God of Patience and Consolation Rom. 15. 5. the Author and Soveraign disposer of them all So is it also with respect unto Grace and Mercy considered comparatively as collated on one and not another Rom. 9. 15 16. 1 Cor. 4. 7. there is no other Spring or Fountain of any Grace or Mercy It may be some may hope to educe Grace out of their own wills and endeavours and to obtain mercy by their own Duties and Obedience But the Scripture knows no such thing nor do Believers find it in their experience Let them who have received the least of Grace and Mercy know from whence they have received it and whereunto they are beholding for it A due consideration of this Soveraign Spring of all Grace and Consolation will greatly influence our minds in and unto all the principal Duties of Obedience Such as thankfulness to God Ephes. 1. 3 4 5. Humility in our selves 1 Cor. 4. 7. Compassion towards others 2 Tim. 2. 25 26. Let those who stand in need of Grace and Mercy as who doth not expect them wholly from the Soveraign Will and Pleasure of God who is gracious unto whom he will be gracious Jam. 1. 5. our own Endeavours are means in this kind for obtaining Grace in the measures and degrees of it but it is the Will of God alone that is the cause of it all 2 Tim. 1. 9. 2. What God was thus willing unto is expressed and that was more abundantly to declare the Immutability of his Counsel And we may enquire concerning it 1 What is meant by the Counsel of God 2 How that Counsel of God was and is Immutable 3 How it was declared so to be 4 How it was abundantly so declared 1 The Counsel of God is the Eternal purpose of his Will called his Counsel because of the infinite Wisdom wherewith it is always accompanied So that which is called the good pleasure which he had purposed in himself Ephes. 1. 9. is termed the Counsel of his Will ver 11. Counsel among men is a rational deliberation about causes means effects and ends according to the Nature of things advised about and the proper Interests of them who do deliberate In this sense Counsel is not to be attributed unto God For as the infinite Soveraign Wisdom of his Being admits not of his taking Counsel with any other so the infinite simplicity of his Nature and Understanding comprehending all things in one single Act of his Mind allows not of formal Counsel or Deliberation The first therefore of these the Scripture explodes Isa. 40. 13. Rom. 11. 34. and although in the latter way God be frequently introduced as one deliberating or taking Counsel with himself it is not the manner of doing but the effect or the thing done is intended So it is in like manner where God is said to hearken to hear to see whereby his infinite Knowledge and Understanding of all things are intended those being the Mediums whereby we who are to be instructed do come to know and understand what so we do Whereas therefore the End of Counsel or all rational Deliberation is to find out the true and stable Directions of Wisdom the Acts of the Will of God being accompanied with infinite Wisdom are called his Counsel For we are not to look upon the Purposes and Decrees of God as meer Acts of Will and Pleasure but as those which are effects of infinite Wisdom and therefore most reasonable although the reasons of them be sometimes unknown unto us Hence the Apostle issueth his discourse of Gods Eternal Decrees of Election and Reprobation in an admiration of the infinite Wisdom of God whence they proceeded and wherewith they were accompanied Rom. 11. 33 34 35 36. In particular the Counsel of God in this place is the holy wise Purpose of his Will to give his Son Jesus Christ to be of the Seed of Abraham for the Salvation of all the Elect or Heirs of Promise And that in such a way and accompanied with all such good things as might secure their Faith and Consolation This is the Counsel of God which contained all the Grace and Mercy of the Promise with the securing them unto Believers 2 Of this Counsel it is affirmed that it was immutable not subject unto change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nequit that cannot be altered But the design of God here was not to make his Counsel unchangeable but to declare it so to be For all the Purposes of God all the Eternal Acts of his Will considered in themselves are Immutable See Isa. 46. 10. Psal. 33. 11. Prov. 19. 21. chap. 21. 30. and their Immutability is a necessary consequent of the Immutability of the Nature of God with whom is no variableness nor shadow of turning Jam. 1. 17. The strength of Israel is not a man that he should repent 1 Sam. 15. 29. And in opposition unto all change or mutability it is said of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 102. 27. which the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art He always in all respect one and the same Hence among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is a Name of God expressing his immutable self-subsistence But it will be said that there are in the Scriptures many Declarations of Gods altering his Purpose and Counsels and repenting him of what he had before determined being grieved at what he had done Gen. 6. 6. 1 Sam. 2. 30. It is agreed by all that those expressions of repenting grieving and the like are figurative wherein no such Affections are intended as those words signifie in created Natures but only an event of things like that which proceedeth from such Affections And as to the changes themselves expressed the School-men say not amiss Vult Deus mutationem non mutat voluntatem He willeth a change he changeth not his Will But fully to remove these Difficulties the Purpose of God and the Counsels of his Will may be considered either in themselves or in the Declaration that is made concerning their Execution In themselves
Redemption and for ever perfected them that are sanctified Wherefore nothing remains for his Intercession but the Application of the fruits of his Oblation unto all them for whom he offered himself in sacrifice according as their conditions and occasions do require Wherefore 8. The safest Conception and Apprehension that we can have of the Intercession of Christ as to the manner of it is his continual Appearance for us in the Presence of God by vertue of his Office as the High Priest over the house of God representing the efficacy of his Oblation accompanied with tender Care Love and Desires for the welfare supply deliverance and Salvation of the Church Three things therefore concurre hereunto 1. The Presentation of his Person before the Throne of God on our behalf chap. 9. 24. This renders it sacerdotal His Appearance in Person for us is required thereunto 2. The Representation of his Death Oblation and Sacrifice for us which gives Power Life and Efficacy unto his Intercession Thence he appears in the midst of the Throne as a Lamb that had been slain Revel 5. 8. Both these are required to make his Intercession Sacerdotal But 3. both these do not render it Prayer or Intercession For Intercession is Prayer 1 Tim. 2. 1. Rom. 8. 26. Wherefore there is in it moreover a putting up a requesting and Offering unto God of his desires and will for the Church attended with Care Love and Compassion Zech. 1. 12. Thus far then may we proceed 1. It is a part of his Sacerdotal Office He intercedes for us as the High Priest over the House of God 2. It is the first and principal way whereby he Acts and exerciseth his Love compassion and care towards the Church 3. That he hath respect therein unto every Individual Believer and all their especial occasions if any man sin we have an Advocate 4. That there is in his intercession an effectual signification of his will and desire unto his Father For it hath the nature of Prayer in it and by it he expresseth his Dependance upon God 5. That it respects the Application of all the Fruits Effects and Benefits of his whole Mediation unto the Church For this is the formal nature of it that it is the way and means appointed of God in the holy dispensation of himself and his Grace unto mankind whereby the continual Application of all the Benefits of the Death of Christ and all effects of the Promises of the Covenant shall be communicated unto us unto his Praise and Glory 6 The efficacy of this intercession as it is Sacerdotal depends wholly on the antecedent Oblation and sacrifice of himself which is therefore as it were represented unto God therein This is evident from the nature and order of the Typical institutions whereby it was prefigured and whereunto by our Apostle it is accommodated But what belongs unto the manner of the Transactions of these things in Heaven I know not The third thing observed was the connexion of the two things mentioned or their Relation one unto another namely the perpetual life of Christ and his intercession He lives for ever to make intercession His intercession is the end of his Mediatory Life not absolutely nor only but principally He lives to Rule his Church he lives to subdue his Enemies for he must raign until they are all made his footstool He lives to give the Holy Spirit in all his blessed effects unto Believers But because all these things proceed originally by an emanation of Power and Grace from God and are given out into the hand of Christ upon his intercession that may well be esteemed the principal end of his Mediatory Life So he speaks expresly concerning that great fruit and effect of this Life of him in sending of the Spirit I will pray the Father I will intercede with him for it and he shall send you another Comforter John 14. 16. And the Power which he exerts in the subduing and destruction of the Enemies of his Kingdom is expresly promised unto him upon his Intercession for it Psal 2. 8 9 For this intercession of Christ is the great Ordinance of God for the exercise of his Power towards and the Communication of his grace unto the Church unto his Praise and Glory So doth our High Priest live to make intercession for us Many things we may from hence observe 1. So great and glorious is the work of saving Believers unto the utmost that it is necessary that the Lord Christ should lead a Mediatory Life in Heaven for the perfecting and accomplishment of it He lives for ever to make intercession for us It is generally acknowledged that sinners could not be saved without the Death of Christ but that Believers could not be saved without the life of Christ following it is not so much considered See Rom. 5. 10. Chap. 8. 34 35 c. It is it may be thought by some that when he had declared the name of God and revealed the whole counsel of his Will when he had given us the great example of Love and Holiness in this life when he had fulfilled all Righteousness redeemed us by his blood and made Attonement for our sins by the Oblation of himself confirming his Truth and Acceptation with God in all these things by his Resurrection from the dead wherein he was declared to be the Son of God with Power that he might have now left us to deal for our selves and to build our eternal safety on the Foundation that he had laid But alas when all this was done if he had only ascended into his own glory to enjoy his Majesty Honour and Dominion without continuing his Life and Office in our behalf we had been left poor and helpless so that both we and all our Right unto an Heavenly Inheritance should have been made a prey unto every subtle and powerful Adversary He could therefore no otherwise comfort his Disciples when he was leaving this world but by promising that he would not leave them Orphans John 14. 18. that is that he would still continue to Act for them to be their Patron and to exercise the Office of a Mediator and Advocate with the Father for them Without this he knew they must be Orphans that is such as are not able to defend themselves from injuries nor secure their own Right unto their Inheritance The sure Foundations of our eternal Salvation were laid in his Death and Resurrection So it is said that when God laid the Foundation of the Earth and placed the corner-stone thereof that the morning stars sang together and all the Sons of God shouted for Joy Job 38. 7. Although the Foundations were only laid yet that being done by infinite Power and Wisdom which would infallibly accomplish and perfect the whole it was a blessed cause of Praise and ascribing glory to God Yet were the continued Actings of the same Power required unto the Perfection of it The Foundation of the new Creation was laid
which is intended is properly a Testament or a Testamentary disposition of good things It is the Will of God in and by Jesus Christ his death and bloodshedding to give freely unto us the whole inheritance of grace and glory And under this notion the Covenant hath no condition nor are any such either expressed or intimated in this place Obs. 1. The Covenant of Grace as reduced into a form of a Testament confirmed by the blood of Christ doth not depend on any condition or qualification in our persons but in a free grant and donation of God and so are all the good things prepared in it 2. The Precepts of the Old Covenant are turned all of them into Promises under the New Their preceptive commanding power is not taken away but grace is promised for the performance of them So the Apostle having declared that the People brake the Old Covenant adds that in the New grace shall be supplied for all the Duties of Obedience that are required of us 3. All things in the New Covenant being proposed unto us by the way of promise it is Faith alone whereby we may attain a participation of them For Faith onely is the grace we ought to exercise the duty we ought to perform to render the promises of God effectual to us Heb. 3. 1. 4. Sense of the loss of an interest in and participation of the benefits of the Old Covenant is the best preparation for receiving the mercies of the New Thirdly The Author of this Covenant is God himself I will make it saith the Lord. This is the third time that this expression saith the Lord is repeated in this Testimony The work expressed in both the parts of it the disannulling of the Old Covenant and the establishment of the New is such as calls for this solemn interposition of the authority veracity and grace of God I will do it saith the Lord. And the mention hereof is thus frequently inculcated to beget a reverence in us of the work which he so emphatically assumes unto himself And it teacheth us that God himself in and by his own soveraign Wisdom Grace Goodness Allsufficiency and Power is to be considered as the onely Cause and Author of the New Covenant Or the abolishing of the Old Covenant with the introduction and establishment of the New is an act of the meer soveraign wisdom grace and authority of God It is his gracious disposal of us and of his own grace That whereof we had no contrivance nor indeed the least desire Fourthly It is declared who this New Covenant is made withall With the House of Israel ver 8. They are called distinctly the House of Israel and the House of Judah The distribution of the Posterity of Abraham into Israel and Judah ensued upon the division that fell among the people in the days of Rehoboam Before they were called Israel only And as before they were mentioned distinctly to testifie that none of the Seed of Abraham should be absolutely excluded from the grace of the Covenant however they were divided among themselves so here they are all jointly expressed by their ancient name of Israel to manifest that all distinctions on the account of precedent Priviledges should be now taken away that all Israel might be saved But we have shewed before that the whole Israel of God or the Church of the Elect are principally intended hereby Fifthly The Time of the accomplishment of this Promise or making of this Covenant is expressed After those days There are various conjectures about the sense of these words or the determination of the time limited in them Some suppose respect is had unto the time of giving the Law on Mount Sinai Then was the Old Covenant made with the Fathers But after those days another should be made But whereas that time those days were so long past before this Prophesie was given out by Jeremy namely about 800 years it was impossible but that the New Covenant which was not yet given must be after those days Wherefore it was to no purpose so to express it that it should be after those days seeing it was impossible that otherwise it should be Some think that respect is had unto the Captivity of Babylon and the return of the People from thence For God then shewed them great kindness to win them unto Obedience But neither can this time be intended for God then made no New Covenant with the People but strictly obliged them unto the terms of the Old Mal. 4. 3 4 5. But when this New Covenant was to be made the old was to be abolished and removed as the Apostle expresly affirmeth ver 13. The promise is not of new obligation or new assistance unto the observance of the Old Covenant but of making a New one quite of another nature which then was not done Some judge that these words After those days refer unto what went immediately before And I regarded them not which words include the total rejection of the Jews After those days wherein both the House of Judah and Israel shall be rejected I will make a New Covenant with the whole Israel of God But neither will this hold the Tryal For 1 Supposing that expression And I regarded them not to intend the rejection of the Jews yet it is manifest that their excision and cutting off absolutely was not in nor for their non-continuance in the Old Covenant or not being faithful therein but for the rejection of the New when proposed unto them Then they fell by unbelief as the Apostle fully manifests Chap. 3. of this Epistle and Rom. 11. Wherefore the making of the New Covenant cannot be said to be after their rejection seeing they were rejected for their-refusal and contempt of it 2 By this interpretation the whole House of Israel or all the natural Posterity of Abraham would be utterly excluded from any interest in this Promise But this cannot be allowed For it was not so de facto a Remnant being taken into Covenant which though but a remnant in comparison of the whole yet in themselves so great a multitude as that in them the Promises made unto the Fathers were confirmed Nor on this Supposition would this Prediction of a New Covenant have been any promise unto them or any of them but rather a severe denunciation of judgment But it is said expresly that God would make this Covenant with them as he did the former with their Fathers which is a promise of grace and mercy Wherefore after those days is as much as in those days an indeterminate season for a certain So in that day is frequently used in the Prophets Isa. 24. 21 22. Zech. 12. 11. A time therefore certainly future but not determined is all that is intended in this expression After those days And herewith most Expositors are satisfied Yet is there as I judge more in the words Those days seem to me to comprize the whole time alotted unto the oeconomy of
is used in all good Authors for not only to find but to obtain by our endeavors so do we render it and so we ought to do Rom. 4. 1. Heb. 4. 16. He obtained effectually Eternal Redemption by the price of his Blood And it is mentioned in a Tense denoting the time past to signifie that he had thus obtained Eternal Redemption before he entred into the Holy Place How he obtained it we shall see in the consideration of the nature of the thing it self that was obtained Three things must be inquired into with what brevity we can for the Explication of these words 1 What is Redemption 2 Why is this Redemption called Eternal 3 How Christ obtained it 1. All Redemption respects a state of Bondage and Captivity with all the Events that do attend it The Object of it or those to be redeemed are only persons in that estate There is mention ver 15. of the Redemption of Transgressions but it is by a Metonymy of the Cause for the Effect It is Transgressions which cast men into that state from whence they are to be redeemed But both in the Scripture and in the common Notion of the word Redemption is the deliverance of persons from a state of Bondage And this may be done two ways 1 By Power 2 By payment of a Price That which is in the former way is only improperly and metaphorically so called For it is in its own nature a bare deliverance and is termed Redemption only with respect to the state of Captivity from whence it is a deliverance It is a vindication into liberty by any means So the deliverance of the Israelites from Egypt though wrought meerly by Acts of Power is called their Redemption And Moses from his Ministry in that work is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Redeemer Acts 7. 35. But this Redemption is only metaphorically so called with respect unto the state of Bondage wherein the people were That which is properly so is by a Price paid as a valuable consideration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Ransom a price of Redemption Thence are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemption and a Redeemer So the Redemption that is by Christ is every-where said to be a Price a Ransom See Mat. 20. 28. Mark 10. 45. 1 Cor. 6. 20. 1 Tim. 2. 6. 1 Pet. 1. 18 19. It is the deliverance of persons out of a state of Captivity and Bondage by the payment of a valuable price or Ransom And the Socinians offer violence not only to the Scripture but to common sense it self when they contend that the Redemption which is constantly affirmed to be by a Price is metaphorical and that only proper which is by Power The Price or Ransom in this Redemption is two ways expressed 1 By that which gave it its worth and value that it might be a sufficient Ransom for all 2 By its especial nature The first is the Person of Christ himself He gave himself for us Gal. 2. 20. He gave himself a Ransom for all 1 Tim. 2. 6. He offered himself to God ver 14. Eph. 5. 2. This was that which made the Ransom of an infinite value meet to redeem the whole Church God purchased the Church with his own Blood Acts 20. 28. The especial nature of it is that it was by Blood by his own Blood See Eph. 1. 7. 1 Pet. 1. 18 19. And this Blood of Christ was a Ransom or Price of Redemption partly from the unvaluableness of that Obedience which he yielded unto God in the shedding of it and partly because this Ransom was also to be an Atonement as it was offered unto God in Sacrifice For it is by Blood and no otherwise that Atonement is made Lev. 17. 11. Wherefore he is set forth to be a Propitiation through Faith in his Blood Rom. 3. 24 25. That the Lord Jesus Christ did give himself a Ransom for Sin that he did it in the shedding of his Blood for us wherein he made his Soul an offering for Sin that herein and hereby he made Atonement and expiated our Sins and that all these things belonged unto our Redemption is the substance of the Gospel That this Redemption is nothing but the Expiation of Sin and that Expiation of Sin nothing but an Act of Power and Authority in Christ now in Heaven as the Socinians dream is to reject the whole Gospel Though the nature of this Redemption be usually spoken unto yet we must not here wholly put it by And the nature of it will appear in the consideration of the state from whence we are redeemed with the causes of it 1 The Meritorious Cause of it was Sin or our Original Apostasie from God Hereby we lost our primitive liberty with all the rights and priviledges thereunto belonging 2 The Supreme Efficient Cause is God himself As the Ruler and Iudge of all he cast all Apostates into a state of Captivity and Bondage For Liberty is nothing but peace with him But he did it with this difference Sinning Angels he designed to leave irrecoverably under this condition For Mankind he would find a Ransom 3 The Instrumental Cause of it was the Curse of the Law This falling on men brings them into a state of Bondage For it separates as to all relation of love and peace between God and them and gives life unto all the actings of sin and death wherein the misery of that state consists To be separate from God to be under the power of sin and death is to be in Bondage 4 The External Cause by the application of all other causes unto the Souls and Consciences of men is Satan His was the power of darkness his the power of death over men in that state and condition that is to make application of the terror of it unto their Souls as threatned in the Curse Heb. 2. 14 15. Hence he appears as the Head of this state of Bondage and men are in Captivity unto him He is not so in himself but as the external application of the causes of Bondage is committed unto him From hence it is evident that four things are required unto that Redemption which is a deliverance by Price or Ransom from this state For 1 it must be by such a Ransom as whereby the Guilt of Sin is expiated which was the Meritorious Cause of our Captivity Hence it is called the Redemption of Transgressions ver 14. that is of persons from that state and condition whereinto they were cast by sin or transgression 2 Such as wherewith in respect of God Atonement must be made and satisfaction unto his Justice as the Supreme Ruler and Judge of all 3 Such as whereby the Curse of the Law might be removed which could not be without undergoing of it 4 Such as whereby the Power of Satan might be destroyed How all this was done by the Blood of Christ I have at large declared elsewhere 2. This Redemption is said to be Eternal And it is so on
them shall be discovered they will be manifest to have been righteous and within due measure II. Take we heed of every neglect of the Person of Christ or of his Authority lest we enter into some degree or other of the guilt of this great offence III. The sins of men can really reach neither the Person nor Authority of Christ they only do that in desire which in effect they cannot accomplish This doth not take off or extenuate their sin the guilt of it is no less than if they did actually trample upon the Son of God The Second Aggravation of the sin spoken of is its Opposition to the Office of Christ especially his Priestly Office and the Sacrifice that he Offered thereby called here the Blood of the Covenant And that included in it is the frame of their minds in that opposition they counted it an unholy thing both which have a third Aggravation from the use and efficacy of that Blood it is that wherein he was Sanctified For the First In what sence the Blood of Christ was the Blood of the Covenant hath been fully declared on chap. 9. That whereby the new Covenant was ratified confirmed and made effectual as unto all the Grace of it unto them that do believe And it was the foundation of all the following actings of God towards him in his exaltation and of his Intercession See chap. 13. 20. The Blood of the Covenant was the great expression of the Grace of God and of the Love of Christ himself as well as the Cause of all good unto us the center of divine wisdom in all the mediatory actings of Christ the Life and Soul of the Gospel Of this Blood of the Covenant it is said that they who are guilty of the sin intended accounted it an unholy thing they judged it so and dealt with it accordingly Both the judgment of the mind and practice thereupon are intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is common and opposed unto any thing that is dedicated and consecrated unto God and made sacred Hence it is used for prophane and unholy that which no way belongs unto divine worship They did no longer esteem it as that blood wherewith the New Covenant was sealed confirmed established but as the blood of an ordinary man shed for his crimes which is common and unholy not sacred not of so much use unto the glory of God as the blood of Bulls and Beasts in legal Sacrifices which is the height of impiety And there are many degrees of this sin some Doctrinal some Practical which though they arise not unto the degree here intended yet are they perilous unto the Souls of men Those by whom the efficacy of his blood unto the expiation of sin by making satisfaction and attonement is denyed as 't is by the Socinians will never be able to free themselves from making this blood in some sence a common thing Yea the contempt which hath been cast on the blood of Christ by that sort of men will not be expiated with any other Sacrifices for ever Others do manifest what slight thoughts they have of it in that they place the whole of their Religion within themselves and value their own Light as unto Spiritual advantages above the blood of Christ. And Practically there are but few who trust unto it for their Justification for pardon righteousness and acceptance with God which is in a great measure to account it a Common thing not absolutely but in comparison of that Life Excellency and Efficacy that is in it indeed But as Christ is pretious unto them that believe 1 Pet. 1. 7. so is his Blood also wherewith they are redeemed 1 Pet. 1. 19. Every thing that takes off from an high and glorious esteem of the blood of Christ as the blood of the Covenant is a dangerous entrance into Apostacy Such is the pretended Sacrifice of the Mass with all things of the like nature The last aggravation of this sin with respect unto the blood of Christ is the Nature Use and Efficacy of it it is that wherewith he was sanctified It is not real or internal sanctification that is here intended but it is a separation and dedication unto God in which sence the word is often used And all the disputes concerning the total and final Apostacy from the Faith of them who have been really and internally sanctified from this place are altogether vain Though that may be said of a man in aggravation of his sin which he professeth concerning himself But the difficulty of this Text is concerning whom these words are spoken for they may be referred unto the person that is guilty of the sin insisted on he counts the blood of the Covenant wherewith he himself was sanctified an unholy thing For as at the giving of the Law or the establishing of the Covenant at Sinai the people being sprinkled with the blood of the Beasts that were offered in Sacrifice were sanctified or dedicated unto God in a peculiar manner So those who by Baptism and confession of Faith in the Church of Christ were separated from all others were peculiarly dedicated to God thereby And therefore in this case Apostates are said to deny the Lord that bought them or vindicated them from their slavery unto the Law by his Word and Truth for a season 2 Pet. 2. 1. But the design of the Apostle in the Context leads plainly to another application of these words It is Christ himself that is spoken of who was sanctified and dedicated unto God to be an Eternal high Priest by the blood of the Covenant which he offered unto God as I have shewed before The Priests of old were dedicated and sanctified unto their Office by another and the Sacrifices which he offered for them they could not sanctifie themselves so were Aaron and his Sons sanctified by Moses antecedently unto their offering any Sacrifice themselves But no outward Act of men or Angels could unto this purpose pass on the Son of God He was to be the Priest himself the Sacrificer himself to dedicate consecrate and sanctifie himself by his own Sacrifice in concurrence with the actings of God the Father in his suffering See John 17. 19. Heb. 2. 10. chap. 5. 7 9. chap. 9. 11 12. That precious blood of Christ wherein or whereby he was sanctified and dedicated unto God as the Eternal High-Priest of the Church this they esteemed an unholy thing that is such as would have no such effect as to consecrate him unto God and his Office However men may esteem of any of the Mediatory actings of Christ yet are they in themselves glorious and Excellent So was the Sacrifice of his own Blood even that whereby not only the Church was sanctified but himself also was dedicated as our High Priest for ever 3. The Third aggravation of this Sin is taken from its opposition unto the Spirit of Christ he hath done despight unto the Spirit of Grace And as in
thereon Patience is the perfecting grace of suffering Christians James 1. 4 5. And that which all tribulations do excite in the first place unto it's proper actings whereon the exercise of other graces doth depend Rom. 5. 4 5. This saith the Apostle you have need of He speaks not absolutely of the Grace it self as though they had it not but of its continual exercise in the condition wherein they were or whereinto they were entring Men for the most part desire such a state wherein they may have as little need and use of this grace as possible For it supposeth things hard and difficult about which alone it is conversant But this is seldom the estate of the professors of the Gospel For besides the troubles and afflictions which are common unto and almost inseparable from this life they are for the most part continually exposed unto all sorts of troubles and miseries on the account of their profession He that will be the disciple of Christ must take up his Cross. The necessity here intimated of Patience is grounded on these two suppositions 1. That those who profess the Gospel in sincerity shall ordinarily meet with trials tribulations and sufferings upon the account of that profession This the Scripture and the experience of all ages doth abundantly testifie And in particular it was the condition of these Hebrews as it was of all the primitive Churches 2. That without the constant exercise of Patience none can pass through these tribulations unto the glory of God and their own advantage as unto the great end of the obtaining the promise of Eternal Life For without it men will either faint and give way to temptations that shall turn them aside from their profession or will misbehave themselves under their sufferings unto the dishonour of God and the ruine of their own souls Patience is not a meer endurance of trouble but it is indeed the due exercise of all graces under sufferings nor can any grace be acted in that condition where Patience is wanting The Exercise of Faith Love and delight in God the resignation of our selves to his soveraign will and pleasure the valuation of things Eternal above all things of this present life whereby the soul is kept quiet and composed free from distractions fortified against temptations resolved for perseverance to the end this is Patience It is therefore indispensibly necessary unto this condition He that would abide faithful in difficult seasons must fortifie his soul with an unconquerable Patience 1. Then pray for it 2. Give it it 's due exercise in the approaches of troubles that it be not pressed and overwhelmed by thoughts contrary unto it 3. Take care to keep Faith vigorous and active it will grow on no other root but that of Faith 4. Especially exercise Faith unto a view of Eternal things which will ingage the aid of Hope and administer the food that Patience lives upon Wherefore in this case 5. Remember 1. That the want of it layes the soul open unto the power and efficacy of all sorts of temptations for this is the only Armour of proof against the assaults of Satan and the World in a suffering season 2. 'T is that alone which will asswage the pain of sufferings ease the burden of them rebate their edge and make them easy to be born All other things will fall before the sharpness of them or give relief that shall end in ruine 3. It is this alone whereby God is glorified in our sufferings and honour given to Jesus Christ in the Gospel The next thing in the words is the season of the necessity of the continuance of the exercise of this Grace and Obedience untill we have done the will of God There is no dismission from the discharge of this duty untill we have done the whole will of God The Will of God is twofold 1. The Will of his Purpose and good pleasure the Eternal act of his Counsel which is accompanied with infinite wisdom concerning all things that shall come to pass 2. The Will of his Command presenting unto us our Duty or what it is that he requireth of us Respect may be and I judge is had unto the will of God in both these sences in this place For 1. A respect is had unto the will of God disposing the state of the Church and all Believers therein into Troubles Sufferings and Temptations 1 Pet. 3. 17. He could if it had seemed good unto him have placed the Church in such a condition in the world as that it should have been freed from all outward troubles and distresses But it is his will that it should be otherwise and 't is for the ends of his own glory as also the good of the Church in that state wherein they are to continue in this world This therefore is that which we are to acquiesce in as unto all the sufferings we may de exposed unto in this world It is the will of God that it should be so And he seldom leaves us destitute without a prospect into those holy Reasons and ends of it for which it is necessary that it should be so But whereas this principally respects sufferings it will be said How can we do this will of God when nothing is required of us but outwardly to endure what we do undergo I answer 1. Though sufferings be principally intended in this place yet they are not so only The whole state and condition of our lives in this world depends on this will of God the time of our doing and suffering of living and dying with all our circumstances are resolved into his will concerning them And it is weariness of the effects of this will of God that is in the most the cause of their departure from their profession Wherefore this sence is not to be excluded See Acts 13. 26. But 2. The will of God is that whereby our whole duty is presented unto us as unto our Faith Obedience and Worship As our Lord Christ came to do the will of him that sent him according to the Commandment he received of him The whole of our duty is resolved into the will of God that is the will of his Command and so to do the will of God in this sence is to abide constant in all the duties of Faith and Obedience Worship and Profession which he requireth of us And there is no release in this matter whilest we are in this world Wherefore sayes the Apostle you have need of patience during the whole course of obedience presented unto you as that without which you cannot pass through it so as thereon to inherit the promises What is meant here by the promise is evident from the Context All the promises of Grace and mercy in the Covenant which they had already received God had not only given them the promises of all these things but he had given them the good things themselves that were promised as to the degrees and measures of their
openly professed their Repentance and Relinquishment of was ever esteemed dangerous and by some absolutely pernicious whereon great Contests in the Church did ensue For the Controversie was not whether men falling into any sin yea any open or known sin after Baptism might repent which none was ever so foolishly proud as to deny But the Question was about mens open falling again into those sins suppose Idolatry which they had made a publick Profession of their Repentance from before their Baptism And it came at last to this not whether such men might savingly Repent obtain Pardon of their sins and be saved but whether the Church had Power to admit them a second time to a publick Profession of their Repentance of these sins and so take them again into full Communion For some pleaded that the Profession of Repentance for these sins and the Renunciation of them being indispensably necessary antecedently unto Baptism in them that were adult the obligation not to live in them at all being on them who were Baptised in their Infancy Baptism alone was the only Pledge the Church could give of the Remission of such sins and therefore where men fell again into those sins seeing Baptism was not to be repeated they were to be left unto the mercy of God the Church could receive them no more But whereas the numbers were very great of those who in time of Persecution fell back into Idolatry who yet afterwards returned and professed their Repentance the major part who always are for the many agreed that they were to be received and reflected with no small severity on those that were otherwise minded But whereas both parties in this difference run into Extreams the Event was pernicious on both sides the one in the Issue losing the Truth and Peace the other the Purity of the Church The sins of unregenerate persons whereof Repentance was to be expressed before Baptism are called dead works in respect of their Nature and their End For as to their Nature they proceed from a principle under the Power of Spiritual death they are the works of Persons dead in Trespasses and Sins All the moral actings of such Persons with respect unto a supernatural End are dead works being not enlivened by a vital Principle of spiritual Life And it is necessary that a Person be spiritually living before his works will be so Our walking in Holy Obedience is called the Life of God Ephes. 4. 18. That is the Life which God requires which by his especial Grace he worketh in us whose Acts have him for their Object and their End Where this Life is not persons are dead and so are their works even all that they do with respect unto the Living God And they are called so 2dly with respect unto their End they are mortua because mortifera dead because deadly they procure death and end in death Sin when it is finished bringeth forth Death Jam. 1. 15. They proceed from death Spiritual and end in death Eternal On the same account are they called unfruitful works of Darkness Ephes. 5. 11. They proceed from a principle of Spiritual Darkness and end in Darkness Everlasting We may therefore know what was taught them concerning these dead works namely their Nature and their Merit And this includes the whole Doctrine of the Law with Conviction of sin thereby They were taught that they were sinners by Nature dead in sins and thence Children of wrath Ephes. 2. 1 2 3. That in that Estate the Law of God condemned both them and their works denouncing Death and Eternal destruction against them And in this sense with respect unto the Law of God these dead works do comprise their whole course in this world as they did their best as well as their worst But yet there is no doubt an especial respect unto those great outward Enormities which they lived in during their Judaisme even after the manner of the Gentiles For such the Apostle Peter writing unto these Hebrews describes their Conversation to have been 1 Pet. 3. 3. as we shewed before And from thence he describes what a blessed Deliverance they had by the Gospel 1 Pet 1. 18 20 21. And when he declares the Apostacy of some to their former courses he shews it to be like the returning of a Dog to his Vomit after they had escaped them that live in Error and the Pollutions that are in the world through Lust. 2 Pet. 2. 18 19 20 21 22. These were the works which Converts were taught to abandon and a Profession of Repentance for them was required of all before their Initiation into Christian Religion or they were received into the Church For it was not then as now that any one might be admitted into the Society of the Faithful and yet continue to live in open sins unrepented of Secondly That which is required and which they were taught with respect unto these Dead works is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repentance Repentance from dead works is the first thing required of them who take upon them the Profession of the Gospel and consequently the first Principle of the Doctrine of Christ as it is here placed by the Apostle Without this whatever is attempted or attained therein is only a Dishonour to Christ and a Disappointment unto men This is the method of Preaching confirmed by the Example and Command of Christ himself Repent and believe the Gospel Math. 4. 17. Mark 1. 15. And almost all the Sermons that we find not only of John the Baptist in a way of preparation for the declaration of the Gospel as Math. 3. 2. but of the Apostles also in pressing the actual Reception of it on the Jews and Gentiles laid this as their first Principle namely the Necessity of Repentance Acts 2. 38. Chap. 3. 19. Acts 14. 15. Thence in the Preaching of the Gospel it is said that God Commandeth all men to repent Acts 17. 30. And when the Gentiles had received the Gospel the Church at Hierusalem glorified God saying Then hath Grd also to the Gentiles granted Repentance unto Life Acts 11. 18. Again this is expressed as the first issue of Grace and Mercy from God towards men by Jesus Christ which is therefore first to be proposed unto them God exalted him and made him a Prince and a Saviour to give Repentance unto Israel Acts 5. 31. And because it is the first it is put Synecdochically for the whole work of Gods Grace by Christ. God having raised up his Son Jesus hath sent him to bless you in turning every one of you from his Iniquities Acts 3. 26. It is therefore evident that this was the first Doctrinal principle as to their own Duty which was pressed on and fixed in the minds of men on their first Instruction in the Gospel And in the Testimonies produced both the Causes of it and its general Nature are expressed For 1 Its supream original Cause is the good Will Grace and Bounty of God He grants and
gives it to whom he pleaseth of his own good Pleasure Acts 11. 18. 2 It is immediately collated on the Souls of men by Jesus Christ as a fruit of his Death and an effect of that All Power in Heaven and Earth which was bestowed on Him by the Father He gives Repentance to Israel Acts 3. 31. The Soveraign disposal of it is from the Will of the Father and the actual Collation of it is an Effect of the Grace of the Son And 3 the Nature of it is expressed in the Conversion of the Gentiles It is unto Life Acts 11. 18. The Repentance required of men in the first Preaching of the Gospel and the Necessity whereof was pressed on them was unto Life that is such as had saving Conversion unto God accompanying of it This kind of Repentance is required unto our Initiation in the Gospel state Not an empty Profession of any kind of Repentance but real Conversion unto God is required of such persons But moreover we must consider this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Repentance in its own Nature at least in general that we may the better understand this first Principle of Catechetical Doctrine In this sense it respects 1 The Mind and Judgement 2 The Will and Affections And 3 The Life or Conversation of men 1. It respects the Mind and Judgement according to the Notation of the word which signifies a Change of Mind or an after Consideration and Judgement Men whilst they live in dead works under the Power of Sin do never make a right Judgement concerning either their Nature their Guilt or their End Hence are they so often called to remember and consider things aright to deal about them with the Reason of men and for want thereof are said to be Foolish Bruitish Sottish and to have no Understanding The Mind is practically deceived about them There are Degrees in this Deceit but all sinners are actually more or less deceived No men whilst the Natural Principle of Conscience remains in them can cast off all the Convictions of sin Rom. 2. 14 15. That it is the Judgement of God that those who commit such things are worthy of death Rom. 1. 32. But yet some there are who so far despise these Convictions as to give up themselves unto all sin with Delight and Greediness See Ephes. 4. 17 18 19. Practically they call Good Evil and Evil Good and do judge either that there is not that Evil in sin which is pretended or however that it is better to enjoy the Pleasures of it for a Season than to relinguish or forego it on other Considerations Others there are who have some farther sense of those Dead works In particular they judge them Evil but they are so intangled in them as that they see not the Greatness of that Evil nor do make such a Judgement concerning it as whereon a Reliquishment of them should necessarily ensue Unto these two heads in various Degrees may all Impenitent sinners be reduced They are such as despising their Convictions go on in an unbridled course of Licentiousness as not judging the Voyce Language and Mind of them worth enquiring into Others do in some measure attend unto them but yet practically they refuse them and embrace motives unto Sin turning the Scale on that side as Occasion Opportunities and Temptations do occur Wherefore the first thing in this Repentance is a through Change of the Mind and Judgement concerning these Dead works The Mind by the Light and Conviction of saving Truth determines clearly and steadily concerning the true Nature of Sin and its demerit that it is an Evil thing and bitter to have forsaken God thereby Casting on tall Prejudices laying aside all Pleas Excuses and Palliations it finally concludes Sin that is all and every Sin every thing that hath the Nature of Sin to be universally evil Evil in its Self Evil to the Sinner Evil in its present Effects and future Consequents Evil in every kind shamefully Evil incomparably Evil yea the only Evil or all that is Evil in the world And this Judgement it makes with respect unto the Nature and Law of God to its own Primitive and present depraved Condition unto present Duty and future Judgement This is the first thing required unto Repentance and where this is not there is nothing of it 2. It respects the Will and Affections It is our Turning unto God our turning from him being in the bent and inclination of our Wills and Affections unto Sin The Change of the Will or the taking away of the Will of sinning is the principal part of Repentance It is with respect unto our Wills that we are said to be dead in Sin and alienated from the Life of God And by this Change of the Will do we become dead unto Sin Rom. 6. 2. That is whatever remainder of Lust or Corruption there may be in us yet the Will of sinning is taken away And for the Affections it works that Change in the Soul as that quite contrary Affections shall be substituted and set at work with respect unto the same Object There are Pleasures in Sin and also it hath its wages With respect unto these those that live in dead works both delight in Sin and have complacency in the Accomplishment of it These are the Affections which the Soul exerciseth about Sin committed or to be committed Instead of them Repentance by which they are utterly banished sets at work Sorrow Grief Abhorrency Self detestation Revenge and the like Afflictive Passions of mind Nothing stirs but they affect the Soul with respect unto Sin 3. It respects the course of Life or Conversation It is a Repentance from dead works that is in the Relinquishment of them Without this no profession of Repentance is of any worth or use To profess a Repentance of Sin and to live in Sin is to mock God deride his Law and deceive our own Souls This is that Change which alone doth or can evidence the other internal Changes of the Mind Will and Affections to be real and sincere Prov. 28. 13. Whatever without this is pretended is false and Hypocritical like the Repentance of Judah not with the whole heart but feignedly Jerem. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a lye in it for their works answered not their words Neither is there any mention of Repentance in the Scripture wherein this Change in an actual Relinquishment of dead works is not expresly required And hereunto three things are necessary 1 A full Purpose of Heart for the Relinquishment of every Sin This is cleaving unto the Lord with Purpose of Heart Acts 11. 23. Psal. 14. 3. To manifest the stability and stedfastness which is required herein David confirmed it with an Oath Psal. 119. 106. Every thing that will either live or thrive must have a Root on which it grows and whence it springs Other things may occasionally bud and put forth but they wither immediately And such is a Relinquishment of