Law or Rule can be or be termed to be a work of Righteousness this Law is still in force with its Threat Gal. 3.22 But no man by or according to it can be accepted with God This the Apostle concludes Rom. 3.20 The same did David before him Enter not into judgment with thy servant for in thy sight shall no man living be justified Psal 14.3.2 i. e. by that Rule To the latter viz. to the remedying Law which is the standing Law of Christ his mediatory Kingdom constituted for the relief of lapsed man there are and may be righteous persons i. e. such as are not wicked as David interprets it Psal 18.21 19.12 13. but upright with God and such were Zecharias and Elizabeth Both righteous before God walking in all the commandments and ordinances of the Lord blameless Luke 1.6 According to this Standard through the Grace of God there are works and workers of Righteousness to be found in the world tho but few comparatively God knows Cornelius to the best of his light was such a one and accordingly he found acceptance with God The universality or unreservedness of it is the main test of its sincerity which the Scriptures lay so much stress upon That ye may be sincere and without offence till the day of Christ Phil. 1.10 For our rejoicing is this the testimony of our consciences that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world 2 Cor. 1.12 I say its trial lies in the universality of obedience which is indispensably necessary even unto life that we be not put to shame or confounded Then shall I not be ashamed when I have respect unto all thy commandments Psal 119.9 Cornelius was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a just or a righteous man v. 22. he was intirely such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ye fulfil the royal law ye do well Jam. 2.8 That is the Gospel Rule the Law of Liberty the Rule of Gods Judgment v. 12. if not your Faith neither can't save you v. 14. Such are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect men of whom the Scriptures speak Jam. 1.4 Col. 1.28 Such were Noah and Job whilst they stood perfect and compleat in the Will of God Col. 4.12 Upright according to the interpretation of the Gospel 2 Cor. 8.12 Reaching still forward in the degree of it Phil. 3.14 Now that we may not rest altogether in Generals and that yet we may give some bounds to our discourse upon this Head it remaineth only but to exemplifie this working of Righteousness by a collection of what the particular Instances thereof were in Cornelius whence the Apostle took his measures that he was such a one and from whence he draws his Inference in the words of the Text Now I perceive c. And they are reduced to these Four Heads in the Story of him 1. His Invocation of God 2. The Order of his Family and his care of their Spiritual Estate 3. His Compassiion or Charity 4. His maintaining of a good report for Piety and Religion Of all which briefly in their order not to speak of bare negatives here 1. For his Invocation of the Divine Being whom he feared he prayed to God alway v. 2 4. So do all that fear God and are accepted with him Whosoever shall call upon the name of the Lord shall be saved Rom. 10.13 In what way he prayed we have no account whether by a Form or without Prayer its self is a part or medium of Divine Worship whether after this or the other way is but a mode or manner of Worship not limited by the Law of Nature or Institution Out of doubt praying by or with the help of a form is lawful yea and sometimes may be a duty rather than to neglect Prayer where abilities are wanting Luk. 11.1 But for Cornelius his appears rather to be ex pectore out of his own Heart he prayed with the Spirit and with understanding as it is 1 Cor. 14.15 no doubt but who of all the Nations should compose his prayers for him I think no man can Divine Prayer is a part of natural Worship and Religion neither was there ever any Nation so Barbarous who acknowledged any God at all that doubted of their Obligation to invocate his Name whatever their ignorance have been of the true God so were the Ninivites convâ—nced Jonah 3.9 so the Mariners in the Storm Chap. 1.5 And they cried every man to his God And which therefore was a wickedness in Darius and his Nobles to Establish a Law but for thirty days to restrain it Dan. 6.7 which therefore also Daniel contemned v. 10. It 's a duty most expresly commanded of God Phil. 4 6. and a principal part of our acknowledgment of him Psal 79.6 Cornelius prayed with his Family out of question God will be worshipped in Societies this the Light of Nature doth Dictate and Families were the first Churches and Original of all Societies Shall men associate for other ends and not for the Worship of God Then began men to call upon the Name of the Lord Gen. 4.26 i. e. in Societies the fear of God is not in those Families where it is otherwise but it was in his But it seems to be private Closet prayer that is here noted of Cornelius the same which our Saviour recommends Mat. 6.5 where more frequency and liberty may be used wherein he himself was so frequent Matt. 14.23 Mark 1.35 and so were all the most Eminent Saints in the Scriptures Gen. 32.24 Psalm 55.17 and 119. I have prevented the dawning of the morning and cried v. 147 148. Daniel 9.20 2 Tim. 1.3 so here in the Context Peter went up to pray v. 9. The praying Person is the thriving Christian and enjoys most of God Two Circumstances of Cornelius his Prayer we have here noted 1. The Solemnity 2. The Assiduity or Continuance 1. The Solemnity It was joyned with fasting he was fasting until this hour and at the ninth hour that was about three of the Clock in the Afternoon the Angel of God appeared unto him v. 30. Fasting on extraordinary occasion is a Gospel Duty Matt. 9.15 1 Cor. 7.5 and it speaks the importunity of his Prayers The energetical fervent prayer of a righteous man availeth much Jam. 5.16 fervent in spirit serving the Lord Rom. 12.11 2. The Assiduity of it He prayed alway v. 2. sometime in a more than ordinary manner as before but he never left off the Duty Praying always with all prayer and supplication in the spirit and watching thereunto with all perseverance Ephes 6.18 that is be alway ready for it never neglecting it in its due Season Men ought always to pray and not to faint Luke 18.1 When men go on meerly in a formal way keeping their rounds in the Duties of Religion as the door turneth on its hinges without any Life or Progress they are apt to knock off or
the Learned and is Denominated of Judges who are then Termed Respecters of Persons when in Judgment they have regard to any thing but the Equity of the Cause when respecting the Face and overlooking the Cause Equalibus inaequalia tribuuntur right is not done the cause is commended for the person sake and not the person for the cause And this is it which Peter denies of God How grosly then are they mistaken who would make this to be one Essential difference between the first and second Covenant That in the former acceptance began at the Work and so proceeded to the Person but in or under the later the Person is first accepted and thereupon the Work that the former saith Do this and Live the later Live and do this Contrary to the whole Currant of Scripture Prov. 4.3 4. Ezek. 18.21 Mat. 19.17 27 28. 1 Cor. 7.19 1 Tim. 4.8 Jam. 1.25 Rev. 22.14 Making the Command of Christ to the Young man Mat. 19.17 to be exploratory only to try him as likewise the Declaration made by God unto Cain Gen. 4.7 If thou do well shalt thou not be accepted As if he meant not one word as he said to him Mat. 2.21 Rom. 2.13 Gods Love of Complacency Favour and Acceptance has its rise in his Legislative Rigteousness and Justice is regulated by his standing Law in its Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equity and is dispensed judicially Hence look as on the one hand God abhorreth that his Damning of any Person should be resolved into meer Dominion Is God unrighteous saith the Apostle when he taketh vengeance Absit God forbid how then shall he Judg the World Rom. 3.5 6. No! it 's a Just Recompence of Reward Heb. 2.2 a Revelation of the Righteous Judgment of God Rom. 2.5 So on the other hand in saving any one he will render to every man according to his deeds to them who by patience continue in well doing seek for Glory to them eternal life Rom. 2.6 7. But glory and honour and peace to every man that worketh good to the Jew first and also to the Gentile v. 10. for there is no respect of persons with God v. 11. It 's a Righteous thing with God thus to do 2 Thes 1.7 For God is not unrighteous to forget your work and labour of love which ye have shewed toward his name Heb. 6.10 Henceforth is laid up for me a crown of Righteousness which the Lord the Righteous Judg shall give me at that day and not to me only 2 Tim. 4.8 the free Gift of God indeed it is Rom. 6.23 but withal quoad ordinem conferendi it 's the reward of Righteousness And as the Remunerative Righteousness of God with a contemperation of Mercy too Psal 62.10 2 Tim. 1.16 18. for still we are sinners is concerned in the constitution of the Law so is his Essential Justice in the Execution thereof as supream Governour of the World and final Judg thereof concerned that his favour and acceptance be equally dispensed in the case in hand according to his Law Psal 11.7 and that without regard to the outward advantages or condition of persons Religious or Civil Knowing saith the Apostle that whatsoever good thing any man doth the same shall he receive of the Lord whether he be bond or free whether servant Eph. 6.5 8. or master v. 9. neither is there respect of persons with him So Col. 3.23 24 25. Now we are come to the main point considerable in St. Peters conclusion contained in v. 35. namely the restriction of the Subject by their Character shewing who they be that in every Nation are accepted with God And they are such and only such as sear him and work Righteousness Of the predicate much need not to be spoken It hath been hinted at already what we are to understand by acceptance with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's a most comprehensive term It includes Justification Reconciliation Pardon of Sin and title to Life Everlasting Now when they heard these things they held their peace and glorified God saying Then hath God also to the Gentiles granted repentance unto life So ends the Story ch 11.18 what greater priviledg than to be a favourite of Gods And God accepted Job ch 42.9 In his favour is Life To be rejected or disallowed of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 13.5 6. is the direct opposite thereunto The publication of the Gospel of peace and salvation is the proclaiming of this Jubile for the manumission of sinners termed the acceptable year of the Lord Luk. 4.19 Abraham was called the friend of God and that involved within it his Justification Jam. 2.23 and this comprised the whole of what St. Paul laboured after that whether present or absent clothed with the Body or out of it that he might be accepted with God 2 Cor. 5.9 and he it is that worketh us for the self same thing v. 5. and for all the Glorious Effects of it Giving thanks unto the Father which hath made us meet to be partakers of the Inheritance of the Saints in Light Col. 2.12 nothing more is required to make meet for one than for the other The description of the Subject who they are that without all discrimination do and shall partake of this great priviledg is it which I design more fully to dwell upon The Character here given of a Petson accepted with God is one the most just full comprehensive and indisputable in the whole Book of God And every Souls Concernment it is to be solicitously inquisitive about it It 's the only true Wisdom Job 28.12 28. The same is Reduced in the Text unto two Heads 1. A Fearer of God 2. A Worker of Righteousness Each of which we shall speak particularly unto with regard to Cornelius all along the Samplar which the Apostle had in his Eye for the contribution of light unto our enquiry Some Interpreters do expound the former of sound Piety and true Religion toward God The later of unspotted Integrity Equity and Justice toward Man in Conformity to the two great Commands to love God with all the heart and our Neighbour as our self on which two hang all the law and the prophets Mat. 22.40 Or in the general I chuse rather to Interpret the former of Internal Religion or Veneration paid to God in the Heart and the latter of the exterior overt acts thereof whether respecting God or man Psal 15.2 which in the issue comes much to the same However the particular handling of both Branches will fully let us into the understanding of the meaning of the whole But before we proceed there lies a double objection in our way which must be removed 1. How Cornelius or any one in his Circumstances could be said to be a Pious Man on a true Fearer of God when as yet he had not imbibed the Doctrine of the Gospel nor had any explicit belief of Christ as it is Evident that he had not nor yet his Houshold 2.
Forgiveness with God or that he is a rewarder thereof The entrance of sin had laid man under the curse and so unhinged all Adam and his wife hid themselves to no purpose neither from the presence of the Lord God Gen. 3.8 It was the revelation of pardoning Mercy that retrieved and brought back again the fear of God or his worship into the world Take away the assurance of that namely that God is placable and there is no foundation of hope or encouraging motive left for service or obedience for the future If any of the sons of men were left as remediless as the Devils why then God would not expect this fear from them the belief of the contrary is the very first notion that God requireth our assent unto next to his Being in all our Addresses unto him Heb. 11.6 If the Lord were pleased to kill us be would not have received a burnt-offering at our hands Judg. 13.23 It was a good Argument the very prescription of worship to fallen man is a most sure Indication that he will deal with him upon new terms of Mercy This was the Faith of Cornelius and that which induced him unto the fear of God whilst as yet he little understood that without the Blood of God there is no remission Heb. 9.22 Or that the Offering of Christ at Jerusalem was the only way to it And are not they near as wide from the truth of the Gospel who admitting the Death of Christ to enter the Covenant Grant of Forgiveness would limit his Sacrifice only to the Elect saying that he obtained not remission for any more on any terms VVhat hath been said carrieth in it a demonstration to the contrary and reflects light into the extent of the Death of Christ It 's most certain that God hath prescrited his fear unto every sinner and as certain it is that he expects no love fear or new Obedience from them who antecedently thereunto can have no particular assurance that there is any forgiveness or acceptance with God for them much less would he exact of them to believe it if it were not so or thereupon to bottom their service or to return unto him on that supposition Either then Christ by the grace of God did taste death for every man Heb. 2.9 pro singulis generum or there is not forgiveness with God for them which yet was the Faith of Cornelius as short as it was that he might be feared or we must say that there is forgiveness with him for some men without respect to Christ or a Conditional Covenant grant thereof unto them never Ratified by or Founded in his Blood which is not the Christian Belief This then is the first sense to be understood of the fear of God it 's to pay Worship and Homage unto him nor can the fear of God be without it 2. It imports further an awe and reverence of his Divine Majesty reaching the mind and affections Sanctify the Lord of Hosts himself and let him be your fear and let him be your dread Isa 8.13 Fear ye not me saith the Lord will ye not tremble at my presence Jer. 5.22 God is greatly to be feared in the assembly of his Saints and to be had in reverence of all them that are about him Psal 89.7 let all the earth fear the Lord and let all the inhabitants of the world stand in awe of him Psal 33.8 stand in awe and sin not meaneth not a bare dread of his wrath a meer passion or fright or anguish of conscience respecting the guilt or danger of some atrocious sin or wickedness This may serve to restrain or to impel to some partial acknowledgment of God but serves not to any heart-change They feared the Lord and served their own Gods 2 King 17.33 unto this day they fear not the Lord v. 34. that is aright No! they were none of those that tremble at the commandment of God as it 's said Ezra 10.3 It imports a tenderness of Heart Because thy Heart was tender 2 Chr. 34.27 How shall I do this thing and sin against God saith Joseph It 's an habit of mind and Soul disposing to an aweful regard unto God aversation unto sin and jealousy of offending him The affections are the Wings and Feet of the Soul and have need to be ballanced with the awe of God in order to its flight from sin They shall fear the Lord and his goodness in the latter days Hos 3.5 In a Pious Soul this fear hath in it a Contemperation of Love It 's no Bondage-fear 2 Tim. 1.7 It 's Conjugal without amazement So far as Love is perfected it casts out tormenting fear 1 Joh. 4.18 it brings into the liberty of the Gospel Rom. 8.15 And Moses said unto the people fear not for God is come to prove you and that his fear may be before your faces that ye sin not Exod. 20.20 Fear not yet fear and love him Deut. 10.12 Neither yet doth this filial fear of God Exclude the fear of everlasting Destruction from him in case or on the supposition of a Covenant breach or presumptuous finning against him Fear him who is able to destroy both soul and body in Hell saith our Saviour to his Disciples Mat. 10.28 Let us serve him with reverence and Godly fear for our God is a consuming fire Heb. 12.29 Know ye not that ye are the Temple of God and that the spirit of God dwelleth in you If any man defile the Temple of God him shall God destroy 1 Cor. 3.16 17. the flesh lusteth against the spirit Gal. 5.17 now the works of the flesh are manifest of which he gives a Catalogue v. 19. of the which saith he I tell you before as I have told you also in time past that they that do such things shall not inherit the kingdom of God v. 21. nor of Christ Eph. 5.5 To be sure what ever God threats it behoveth every Pious Man to fear Be not high minded but fear Rom. 11.20 let him that standeth do so 1 Cor. 10.12 Obj. But it 's here Objected by many That all this is the voice of the Law of Works that such threats belong not to believers only that of Fatherly chastisement in case they sin If his children forsake my law c. I will visit their transgression with the rod my loving-kindness will I not utterly take from him Psal 89.30 how then can the fear of Destruction in such case belong to a Believer or enter the Character of a true Fearer of God Ans The Objection lies deep and involveth in it a mistake in the whole Tenour of the Covenant of Life as it is the Instrument of Gods Government over Mankind one and other It proceeds upon these following false suppositions Namely 1. That Faith alone enters the condition of the New Covenant the Covenant which God hath Enjoyned unto us as the Apostle Phraseth it Heb. 9.20 contrary to Gen. 17.1 2. Psal 103.17 18. Exod. 24.7 8 c.
Extortioner Unjust Adulterer c. which yet may be true that thou art not and thou not a righteous Person for all that v. 9. but wallowing in such Sins thou art yet resolved to betake thee to the Plea of the Publican God be merciful to me a sinner v. 13. and hopest to have the priviledg on this plea of thy Sin and Mercy too If thou beest otherwise convinced thou mayest be nearer to acceptance or the way unto it than he that thinks himself whole and is not Mat. 9.12 But tho Christ be added to thy Plea of Mercy or the belief of him and thou makest thy boast of him and intendest to abide by thy plea to the last Lord Lord have we not prophesied in thy Name c. Mat. 7.22 Thou shalt have the Priviledg of thy Nation and outward Relation to him granted thee but thou mayest read thy Doom for all that if no doer of his Will v. 26. Depart from me ye that work iniquity v. 23. Thou buildest not aright on the foundation and tho thou like Joab art fled unto the horns of the Altar there shalt thou perish The Lord of that Servant there is thy Badge and Title shall come in a day when he looked not for him and in an hour that he is not aware of and shall cut him asunder Mat. 24.50 and will appoint him his portion with the Infidels Luke 12.46 If Christ be not in thee the hope of Glory Col. 1.27 God is no respector of Persons but the Children of his Kingdom even they shall be cast out into outer darkness there shall be weeping and gnashing of Teeth Mat. 8.12 No one of any Nation or Religion that feareth not God or that worketh not Righteousness shall be accepted with him What the Apostle said of the Law and Circumcision Rom 2.25 27. or of the Jew v. 28 29. Mutatis mutandis is as true of the Christian of Baptism and the Gospel now in its last Edition to which my Text agreeth and which is also the Argument of the Apostle James Chap. 2. from v. 14. to the end of the Chapter respecting Faith alone without the works of Righteousness whereof we have been treating when he saith That it profits not 2. By way of Reproof Tryal and Conviction Is this the discriminating Character between the Christian outward and inward as before of the Jew and the only sure Test of any Persons acceptance with God to be a fearer of him and a worker of Righteousness What a multitude then are there who upon this Issue do stand convict and judged by the Gospel for Persons disallowed and rejected of God who can put in no claim to acceptance with him whilst yet almost all men amongst us do verily hope to be saved at last Gods favour they will not despair of To be mistaken in this great point is very common and easie as it is also dangerous What else meaneth those so frequent Cautions in Scripture given unto men to take heed that they deceive not themselves in the case Know ye not that the unrighteous shall not inherit the Kindom of God be not deceived 1 Cor. 6.9 Who they are he subjoyns v. 9 10. Be not deceived God is not mocked Gal. 6.7 Let no man deceive you with vain words Eph. 5.6 The unrighteous and such as fear not God can have no part nor portion in his favour or acceptance Let us then in his fear search this matter to the bottom God can't be Just nor True if it should be otherwise all our Religion must be a Cheat and the Scriptures a Fable if this Doctrine be not true But if it be true as it is 1. What will become of the multitude of those who very seldom if ever do all the Day or Week long so much as think on God or his Name such can have no pretence to the walking in his fear How can that man set God alway before him or be influenced by the fear of him who has committed the thoughts of him to Oblivion God is not in all his thoughts Psalm 10.4 a sad and black Character So are the paths of all that forget God and the hypocrites hope shall perish Job 8.13 Shall not God search this out Psa 44.20 21. What no room for so much as a thought of God It 's not difficult to find whence it is or what that lies at the bottom Can a Maid forget her Ornaments or a Bride her Attire Yet my People the Jews have forgotten me days without number Jer. 2.32 Why can't the Maid forget her Ornaments if she would Scarce or the Bride her Attire Why those things have gotten the Heart and Affections are esteemed of as a Treasure and so carries the Heart after Matt. 6.21 and the Thoughts which are as the Pulses of the Heart work accordingly but they had no esteem or love for God in their heart and so forgot him How many is this the case of with us That mind their business it may be but mind not God at all As to such God is as if he were not fear him they cannot or concern him in what they do who think not of him and desperate is their Condition Psal 9.17 far from acceptance with God 2. Set aside such as would industriously extingnish out of their mind and conscience the light and sense of the Being of God These may be afraid of him but can have no pretence to the fear of God of which we have been treating And even as they did not like to retain God in their knowledg God gave them over to a reprobate mind Rom. 1.28 Know God they did but they liked it not whether they liked it or not it broke in upon them the Conviction thereof but fain they would shake it off so as not to retain it They liked not at least to retain it Therefore they say unto God depart from us for we desire not the knowledg of thy ways Job 21.14 they would get loose from him What is the Almighty that we should serve him v. 15. These are far from being true fearers of him or accepted of him 3. Set aside all those who if they retain the Sense of the Deity yet frame in their mind a false Notion and Conception of his Being make him an Idol or what he is not They slay the widow and murder the fatherless yet they say the Lord shall not see neither shall the God of Jacob regard it Psal 94.6 7. Thou thoughtest that I was altogether such a one as they self Psal 50.21 that is that God minded not what they did or kept no Record of their Actions But I will reprove thee and set them in order before thine eyes Now consider this ye that forget God lest I tear you in pieces and there be none to deliver v. 22. Whoso taketh God for all Mercy and no Justice or make a blind or a false God of him that will not make good his Word how can such possibly truely fear
Law of God respecting the restoring of the Soul of man unto his lost Image without which he can't be happy consists of three parts The Precept the Promise and the Threat 1. For the Preceptive part It can't be denied but that something in the way of Duty is incumbent on the Sinner to the end that he may be converted and healed and this is his means to be used in order to it and may be reduced to two heads 1. Something respecting God more immediately as the Author of Grace or the giver of it such are the reading of the Scriptures attending on the ordinances of God especially the Ministry of the word Rom. 10.17 and Prayer unto God by Christ Isa 55.6 frequenting good company c. Pro. 13.20 God commandeth that the Creature meeting him quantum in se so far as in it lieth in the way of his Grace There is none that stirreth up himself to take hold of thee Isa 64.7 2. Something respecting the subject to be wrought upon as namely the avoiding of those Sins which it's capable of a restraint from and which in their own nature tend to increase the habitual strength of Sin by custome and to render Conversion more difficult this God commands And withal to come up to those Duties of Justice Mercy countenancing and following after that which is honest and good in the due im provement of every Talent received and which in its own nature is dispositive unto a change yet further tho not gradus in re any degree as yet in that which is saving as a body organized is in a nearer Disposition to be animated with a rational Soul than a meer lump of Clay This God requires by Precept of man in order to his recovery to Grace and Holiness that is savingly such that he be in the way of it Now that of all this is impossible unto thee who makest the Objection Nature is presupposed to Morality and whilst God sustaineth thy being and supplies thee with his common Influences Acts 17.28 this thou can'st do Mans Capacity unto the Reception of Grace or Renovation unto the Image of God is not meerly Logical or Obediential like to that of a Stock or a Stone tho in some sense worse as hath been said He hath still his natural Faculties abiding rendring him immediately fusceptible of it and it is but their rectitude or new well-disposedness unto Holiness And consequently also he can use his Faculties which are reasonable with design for the bettering of his estate in the way of Gods Ordination and can do something in order to it Mar. 12.34 Luke 13.24 Neither yet is all the Ignorance of men invincible nor all their Aversation unto the ways of God and Holiness insuperable The mind can reflect and fetch in Intelligence of the danger it can consider and keep guard More violence can men use with themselves than they do Isa 44.19 their cannot here is no more or other than that of his who said he could not rise and give his Friend Luke 11.7 that is he could not without some difficulty and great unwillingness get his mind to it who yet upon his importunity did do it v. 8. All mankind have recognized this Power in their Constitution of human Laws against moral Impieties No just Law can be made that should bind men to moral Impossibilities or to what is not within the Power of any one till he be first regenerated and in a state of Salvation No man doth think but than when Malefactors are found guilty and adjudged to Penalties for their Crimes they might and could have done otherwise and weknow it is so In short thou can'st consider thy Condition and Reason about it thou can'st Hear Read Pray give Alms and come up to the external Acts of Religion both Personal Family and Publick and can'st forbear this or that act of gross Sin such as Murder Theft Adultery Lying Cheating Swearing Drunkenness c. men short of saving Grace have done it and may do it through the knowledg also and belief of the Lord and Saviour Jesus Christ 2 Pet. 2.20 and yet be again intangled in the same Pollutions of the World if they look not to it v. 22. Mat. 19.20 Yea and further whenever God changeth or choverteth any one it 's in a way congruous to his Nature and the Soul goes along in the exercise of its Faculties which it had before like as when our Saviour was about to cure the man of his withered hand Mat. 12. he bids him stretch it forth and not without reason might he be didden lift at it for that he had the first Power and Faculty of it and he must essay whilst Omnipotency healed the Indisposition of the Organ and produced the effect Still something in the way of Duty yet not impossible to the Creature is enjoyned thee in order to thy cure if thou wilt be made whole Yea and thou must work if ever thou expectest God to help thee to will or to do Phil. 2.12 13. 2. Nor is there a bare command but withal there is a promise of Grace connected with the forementioned precepts either expressed or implyed which constituteth it a Covenant and alone renders the former Duties complied with proper means to be used by us unto Grace To him that hath shall be given saith our Saviour Luke 8. It 's accommodated to the parable of the sower and brought in as a reason inforcing the caution given by him to take heed how they hear v. 18. And again take therefore the Talent from him Mat. 25.28 for unto every one that hath shall be given v. 29. that is to everyone that rightly useth or improveth his Talent received will God give more in diverso genere it must be meant of the Communication of saving Grace that the promise speaks as is evident in the main scope of the Parable It 's past doubt that the wicked and slothful Servant was condemned for the want of Truth of Grace or of that which had it been gained had been rewardable with eternal Life if not his case had been the same he had perished notwithstanding If so his Plea is considerable and no man can object more I knew thee Lord saith he that thou art an hard man reaping where thou hast not sowen gathering where thou hast not strawed v. 24. q. d. If I am sentenced for the not gaining or having that the Seed or Power whereof was never once personally given unto me the which he alledgeth himself before to have been aware of and therefore was discouraged or afraid but could not help it See now the Answer Thou oughtest therefore to have put my money to the Exchangers i. e. have improved the Talent I betrusted thee with and then thou shouldest have gained that for the want of which I now doom thee as an unprofitable Servant like to that Luk. 16.11 If therefore ye have not been faithful in the unrighteous Mammon who will commit to your trust the true
with God or unto Grace in order to it If then thou declinest the use of means or every thing of duty required of thee and persistest in those evils which thou can'st avoid to provoke God to withdraw his help from thee how can'st thou pretend thou wouldest be healed of thy Souls distemper as thou suggestest whilst yet thy own Conscience must subscribe to the righteousness of Gods Judgment in condemning thee eo nomine if thou acceptest not deliverance What had the foolish Virgins to say that they have not Oyl in their Vessels Was it not their own fault Mat. 25.9 Yea and his mouth was muzled as it is in the Greek that was challenged for not having on the Wedding-garment Mat. 22.12 he had nothing to say for himself Can'st thou think that thy Conscience will not reproach thee in Hell for sinning against real mercy and kindness and for thy neglect of so great Salvation if thou beest not converted and healed Will not thy non-deliverance from wrath to come thinkest thou lie justly at thy own door by the Gospel Can'st thou say that thou wert left remediless under the first Apostacy No let God be true but every man a liar Rom. 3.4 God is not unrighteous who taketh vengeance the worm that shall not dye will one day attest to it Let me then reassume the Exhortation in the Apostles words 2 Cor. 6.1 We then as workers together with him beseech you that you receive not the Grace of God in vain comply with the offer of acceptance with him Endeavour after the fear of God and work righteousness which are the terms of it Man is the immediate formal efficient of it not God therefore essay it use the means to it and look up to God for help I have heard Ephrahim bemoaning himself thus turn thou me Lord and I shall be turned Jer. 31.18 so do thou and do it speedily as the Apostle subjoyns in the formentioned place v. 2. Now is the accepted time behold now is the day of Salvation So say I set upon the work now without delay While it 's called to day saith the Author to the Hebrews lest any of you be hardened thro' the deceitfulness of Sin Ch. 3.13 Sin is of a charming nature and has its subtil insinuations to keep its possession and that of the Presumption of an after repentance or change which shall be time enough is none of the least of its deceits or the less dangerous when 1. life is its self short and uncertain What a vanity and cheat then is it to dispose of that time which no man is sure to enjoy and that for the doing a work which if death comes before he is remedilesly undone for ever 2. It 's not Gods method to Convert men at the last hour If it were so what would become of his Glory in this world It would invert the order of his Government Sick bed repentances are seldom true After Relapses do daily evince it One or two Rare instances on the other hand are not to be drawn into consequence to secure men of acceptance with God at last in the neglect of his fear and their continuance in the service of the Flesh the World and the Devil till the last point of time 3. Sin continued in and this change put off argueth the one for the present to be rather chosen and the other nauseated And then to morrow and next day is likely to be as bad with thee and worse than to day This procrastination tends to further hardning in sin as in the Text before named 4. That this Heart-change is the gift of God in order to his Favour thou confessest and insists upon why then art thou not afraid that for thy putting off the work which he enjoyns thee to day and not answering to his present call and overtures of Grace in complying with the methods of it that he should execute his threat and seal thee up to obduration It may be thy case before thou art aware of it Seek ye the Lord while he may be found call ye upon him while he is near Isa 55.6 then shall they call upon me but I will not answer they shall seek me early but they shall not find me Prov. 1.28 because I have called and ye refused v. 24. for that they hated knowledg and did not chuse the fear of the Lord v. 29. take heed that thou doest not rue it when it be too late Time may be left and yet the season be lost Luk. 19 42. 2. The other branch of the exhortation is unto all those who truly fear God and hope to be found righteous before him Do you continue to walk in his fear and more and more to abound in the fruits of righteousness more particularly in those that have been instanced in which were so Characteristical in Cornelius Pray alway look to the Soul concernments of all under your charge let Gods Name be Recorded in your Families that they may be Nurseries for Religion and give hopes for posterity Be kind and merciful like unto your Heavenly Father Keep up the repute of Religion by an exact Conversation that may be convincing And let it appear not so much in a zealous pursuit of some singular walk or opinion as in the more weighty things of the Law wherein all that fear God must be agreed and wherein the men of the world have also some discerning and are able to judg of a mans integrity That they may not be tempted to conclude that strict piety and conscience toward God is a thing only verbally professed and talkt of but no where to be found Peter gives an instance herein of the prevalency of an exemplarary walk even in women tho the weaker Vessels That if any obey not the word they also i. e. their husbands may without the word be won by the conversation of the wives while they behold your chast conversation coupled with fear 1 Pet. 3.1 2. with the ornament of a meek and quiet spirit which is in the sight of God of great price v. 4. so of Husbands also in their place without which their prayers will be hindred v. 7. what will any mans profession amount unto without this Above all if thou beest one who desires to be found faithful with God and be kept steady in the way of Righteousness look to preserve thy conscience tender and to keep the fear of God always upon thy Soul in the several instances before explained wherein it doth consist especially as it denoted an awful fixation of the eye of the Soul on him or regard unto him in all thou doest in the whole tract of thy life O fear the Lord ye his saints Psal 34.9 this is the root and spring of all obedience and of the entireness of it and that alone which will infer it Gen. 22.12 let the fear of God possess thy Soul set him always before thee call him to Record in all that thou undertakest and it will preserve