of Salvation second and third Part. merit of the best Works yea d Si quis cum crediderit mox de vita discesserit justificatio Fidei manet cum illo non praesentibus bonis operibus quia non merito ad illum sed gratiâ pervenit nec consequentibus quia in hâc vitâ esse non sinitur Aug. Libro quaestionum 83. qu. 76. See Mr. Thornd Epil l. 2. c. 30. p. 26. 5 and without the absolutely-necessary presence of outward good Works where a See the Homily of Good Works the first Part at the latter end See also Augustini Serm. de tempore 71. And oecumenius in Epist Jacobi C. 2. 14. life and time to do them is not afforded But not without the Inward b Davenant de Justitiâ actuali P. 386. Facile est bujus modi opera multa praesertim interna commemor are sine quilâ—â— justificatio nunquam fuit ab ullo mortalium obtenta nunquam â—â—tinebitur Item P. 387. Hoec bujusmodi opera Cordis interâ—â— sunt omnibus justificatis necessaria non quod contineant in saefficaciam sen meritum justificationis sed quod juxta ordinationem divinam vel requiruntur ut Conditiones proevioe seu Concurrentes sicuti poenitere credere vel ut effecta à fide justificante manantia ut amare Deum diligere proximum coâ—similia Videtis igitur necessitatem quorundum Operum internorum ad statum justificationis ab ipso initio obtinendum Eadem habet Cap. 31. Pag. 403. Ubi recenset Dolere de peccato detestari peccatum humiliter Deo se subjicere ad Dei misericordiam confugere in Christo mediatore spem figere Novoe vitapropositum inire inter opera necessaria ad justificationem ut conditiones concurrentes vel proecursorias See also the Homily of Salvation second Part circa finem And Homily of Faith first Part circa medium finem asserting these Conditions acts of repentance and conversion unto God not without such a true Love Devotion c A true Faith cannot be kept secret but when occasion is offered it will break out and shew it self in good Works Homily of Faith first Part P. 21. And about the end of it This true Faith will shew forth it self and cannot be long Idle for it is written The Just shall live by his Faith Dr. Jackson of Saving Faith Sect. 2. C. 6. P. 207. Justifying Faith necessarily includes in it such Works as James requires at least a preparation or immediate promptness of mind to them Mr. John Ball. Treatise of the Covenant of Grace Ch. 3. P. 20. â— disposition to good Works is necessary to Justification being the qualification of an active and lively Faith to good Works as wants nothing but an opportunity to exert them When therefore the Scripture says That we are justified by Faith Rom. 5. 1. Saved through Faith Ephes 2. 8. or That the Gospel is the Power of God unto Salvation to every one that believes I say â—hen so much is ascribed unto â—aith we must beware that we 〈◊〉 not take up with too scanty a â—â—tion of Faith so as to divide it â—rom it self i. e. from this Obedience of Faith For if we would truly speak and impartially judge with Scripture no Faith can be look'd â—on as actually justifying but at which naturally a Homily of Salvation third Part 〈◊〉 beginning Some other thing is required for our Salvation than the Law and that is a true and a lively Faith â—â—ging forth good works and a Life according to God Family os Faith second Part circa medium By all Declaration of St. Paul 't is evident that the true lively and Christian Faith is no dead vain or unfruitful thing but a thing of perfect vertue of wonderful operatiâ—â— oâ— working and strength bringing forth all good 〈◊〉 and good Works Also Homily of Faith first part circa medium we trust in him and commit our selves to him hang of upon him and call upon him ready to obey and serve 〈◊〉 This is the true lively and unfeigned Faith and is not the Mouth and Profession only but it liveth and stirreth wardly in the Heart See also the Quotations of the pâ—â—ceding Page as it here and essentially contains in it the Seeds and Principles of new Life i. e. That which involves in it self Obedience a That a justifying Faith includes in it this Obedience is no new thing with Protestant Divines eithâ—â— forreign or English as will appear by these following Tâ—stimonies most of them collected by Mr. Baxter in Confession of his Faith Mr. Wotton de reconciliatione Pag. 138. Fides in châ—â—stum est Justitia quoedam est enim obedientia quoedam enim obedientia quasi conformitas mandato Dei Joh. 3. 3. 1 Jo. 3. 23. Conradus Bergius in Praxi Cathol Divin Canon P. 973. Fides est obedientia quatenus ejus Actus proprius spondet praecepto Evangelii crede in Dominum Jesum sic Fides est obedientia erga Evangelium inquit Apologia gust Confessions Pag. 125. To which he adds Sit therus soepe per sidem proecipue quidem formaliter intelligâ—â—â—â— apprehensionem promissionis in Christo abnegationem mâ—â— proprii includit simul totam Obedientiam Inclination voluntatis charitatem adeo Evangelio consentaneam per opera contra intelligit actiones factas cum opinione 〈◊〉 cum expectatione justificationis vitae aeternae tanqâ—â— mercedis debitoe citing many places of Luther to this 〈◊〉 Ludovicus Crocius Syntagm L. 4. C. 7. Pag. 1223. Fides 〈◊〉 sola justificat quatenus notat Obedientiam quandam â—â—pectantem promissionem ut Donum gratuitum unde pluâ—virtutes actus cum antecedentes tum consequentes cannoâ—â— opponitur illi obedientioe quoe non expectat promissionem 〈◊〉 donum omnino gratuitum Mr. Ball of the Covenants Page 73. A purpose to walk with God justifies as the passive qualification of the Subject 〈◊〉 of Justification or as the qualification of that Faith 〈◊〉 justifieth Mr. Throgmorton of Faith Page 29. He that turns from upon such suggestions promises perswasions as Christ makes to him he receives Christ by Faith And Page 91 92. that obeyeth not the Son to follow and to be led and â—â—ided by him shall not see Life but the wrath of God â—ideth on him but he that believeth on the Son to follow him as his Shepherd and his Voice and Doctrine 〈◊〉 10. hath Everlasting Life My Sheep hear my voice and 〈◊〉 them and I will give unto them Eternal Life Dr. Stoughton Right Mans Plea Serm. 6. P. 32. Faith imprehendeth not only the Act of the Understanding but 〈◊〉 Act of the Will too And Page 41. Faith hath 〈◊〉 Acts and Faith in Christ containeth loving of Christ as 〈◊〉 of its principal Acts. Dr. Preston Treatise of Faith P. 44 45 c. If I would sine justifying Faith it may be thus described It is a â—â—ace or Habit infused into the Soul whereby we
Branch of the Obedience of Faith i. e. In obeying the Truths of God by embracing them in our Minds and submitting to them in our Judgments But this though it be the leading part of our Obedience for indeed without it 't is not as the Text speaks The Obedience a Omnis infidelium vita peccatum est nihil est bonum sine summo bono ubi enim deest agnitio oeternoe veritatis falsa virtus est etiam in optimis moribus Aug. L. sentent C. 206. of Faith yet is it not either the only or the principal There were some in St. Augustines time who held nothing was necessary to Salvation but a right Faith Bâ— their Lives never so bad yet if their Faith were good if their belief were sound and orthodox that then they should be saved though tanquam per ignem This occasioned his writing of Tom. 4. Pag. 13. Litera H. I. Froben that Treatise De Fide Operibus But my Brethren we have not so learned Christ if we have been taught by him as the Truth is in Jesus For though I will not say with Theologo-politicus that nothing is to be counted de Fide but Cap. 4. Pag. 232 what is absolutely necessary and directly influential in order to practice Yet this I 'le say that the prime and grand Design of the whole Doctrine and discoveries of the Gospel was not barely or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. in Poedog ultimately to inform the Mind or enforce the Assent but to transform the Soul into real Righteousness For nothing more evident in Scripture than that the Gopel in the main end and intent of it came not to sill the Head with new Notions though never so true nor to instruct the Judgment so much as to change the Heart and new-mould the Life and to form and frame the whole Man to a thorough and universal Obedience And therefore unless to the Faith and Belief of the Gospel we add the Obedience of the Heart and where time and space are afforded the Fruits of the Life we shall never be partakers of the full and saving Benefits of the Gospel I shall therefore proceed unto the next Branch of Evangelical Obedience without which the former is but little worth and that is Obedience to the Call of the Gospel This Call of God 't is every where made mention of in Scripture both New and Old I have called and ye refused 't is the Voice of Wisdom Prov. 1. 24. When I called ye did not answer 't is the So Jer. 7. 13. complaint of God Isa 65. 12. 66. 4. He who hath called you is Holy says St. Peter 1 Pet. 1. 15. And Chapter 2. 9. Who hath called you out of Darkness into his marvellous Light I came not to call the Righteous says our Saviour but Sinners to repentance Mark 2. 17. And lastly that of the Apostle 1 Tim. 6. 12. Fight the good Fight of Faith to which also thou art called But to explicate it yet a little further first by the Call of the Gospel I mean all those ways means and methods whereby God urges fall'n and apostatized Man to return unto God and to his Duty Whether it be by the Commands and Injunctions of the Gospel Acts 3. 19. Repent and be converted that your sins may be blotted out 1 John 3. 23. This is his Commandment That ye believe on the Name of his Son Jesus Acts 17. 30. He now cammandeth all Men every where to repent Or 2dly by the earnest and gratious invitations of the Gospel Rev. 22. 17. Every one that is a thirst come ye Mat. 11. 28. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil ad Virginem lapsam Epist p. 755. Come unto me all ye that travel anâ— are heavy laden take my Yoke upoâ— you Or 3dly by the pressing exhoâ—tations of the Gospel Ezek. 33 11. 18. 32. Turn ye turn ye froâ— your evil ways Heb. 3. 15. To day if you wiâ—â— hear his Voice harden not yoâ—â— Hearts Or 4ly by the lively sollicitations in the Ministry of the Gospel Beseeching you in Christs stead be ye reconciled unto God 2 Cor. â— 19 20. Or lastly by the secret Injections of Good and Holy Motions accompanying the ministration Rev. 3. 20. Deus undique nos â—ocat ad poenitentiam vocat beneficiis Creaturarum vocat iâ— pertiendo tempus vivendi vocat per lectorem vocat per tract torem vocat per intimam cogitationem vocat per â—lagethâ—â— corrâ—ptionis vocat per miscricordiam consolationis Augustiâ—â— in Psalm of the Gospel the good Spirit mingling it self with our thoughts and striving with our Hearts For even these are a part of Gods Call they are of his sending they come upon his errand i. e. to becken us unto God and to our Duty I say by all these ways and means does God call us as ye see out of Darkness into his marvellous Light out of Bondage into true Liberty call us to believe to repent to return to be reconciled unto God and Goodness By all which you may easily understand in the second place what I mean by our obedience to this Call and wherein it stands i. e. Then are we said to obey Gods Call when we come up to it in Heart and Deed when we really do what he calls upon us to do When we yield up our 2 Cor. 8. 5. Rom. 6. 13. Yield youâ— selves unto God selves to his Will and obey it from the Heart Rom. 6. 17. When we accept of his Invitations close with his Exhortations and are prevailed upon by his Motions and Sollicitations so as firmly and sincerely to resolve for God and return unto God So that as ye may plainly see this Obedience to the Call of God stands not in a complying with any of the more single and particular Commands but in a passing over of our whole Souls and selves unto God and his a Per viclimas abiena caro per obedientiam verò propria voluntas mactatur Gregor â—lt mâ—ralium Will saying with the Apostle Acts 9. 6. Lord what wilt thou have me to do Hâ— Will was melted into Gods Will he was now ready to be any thing and to do any thing that God would have him So that this Obedience we now treat of 't is a radical Act foundation Act 't is the habituaâ— b Such a returning of the whole Man unto God whereby Men forsaking utterly their Idolatry and wickedness do with a lively Faith embrace love and worship thâ— true living God only and give up themselves to all manner good Works which by Gods Word they know acceptablâ— to him Homily of Râ—pentance 1st and 2d part Pag. 326 33 The condition which the Gospel requires is no less thaâ— total change of a Mans Intentions from seeking the Worâ—â— to seek and serve God in all things for the future Thorndike Epilogue L. 2. C. 30 31. turning of the very bent anâ— bâ—as of
the Soul from all evil unâ—all good at least in true heart â—nd affection as it is described Ezek. 18. 21. 'T is the pitching of our choice our resolved choice and electiâ—n upon God and his ways Psal 19. 30. I have chosen the way of â—ruth thy Judgments have I laid â—â—fore me 'T is a taking of Christs â—oke at once and universally upâ—â— us 'T is a stated professed reâ—â—ved concluded subjecting our â—â—â—ves to the Word and Ways of Christ as Lord and Saviour In a word This Obedience unâ—â— Gods Call 't is not so much an â—ct of particular a By repentance I do not mean conversion from any particular sin but the â—â—ge of the whole Man of his Intentions and by conseâ—â—ce of his Actions to seek God in stead of himself and World Mr. Thornd Epilog L. 2. C. 30. See also Dr. Stoughton Righteous Man's Plea Sermon 6 â—â— 32 Sermon 7. P. 51. observance â—â—to God in some few specialties â—â—mmanded but 't is an entire and â—â—iversal resignment of our selves the rule and governance of 〈◊〉 Word Grace and Spirit Even as on the contrary Disobedience to Gods Call as we now mean and speak of it stands not in every single or particular failour of Duty or going against our Duty but in the more general averseness of the Mind and obstinacy of the Will standing out or setting up it self and the pleasing of it self against the Government of God in the Soul For as it is one thing to offenâ— or go against the Laws of thâ— King in some few Particularities and another thing to reject anâ— cast off his Government to havâ— a Picque against it so as to breaâ—â— out into rebellion against Hâ—â— Crown and Scepter Even so ' tiâ— one thing to come short in our bedience to the Law or Will God in some Particulars and another thing to cast off his Wilâ— or to set up our own in direct opposition to his so as to say effect with them in the Parable Luke 19. 14. Nolumâ—◠〈◊〉 regnare We will not have this Man this God and Man this Lord and Christ to rule over us As much as to say We will not please him but our selves we will not leave our sins for his Laws or Commands we will not own or set up his Word for our Rule and Guide but our own worldly Interests our own carnal and corrupt humours customs and affections we will not listen to his Voice nor hearken to his Counsel nor turn at his Reproof but rather go on and persist in the ways of our own choosing and in the pursuance of our own desires and imaginations This is the real Language of all such as remain disobedient to Gods Call The bent of their Hearts and the course of their Lives in effect speaks thus much Nolumus hunc regnare We will not have this Man reign over us though they do not say so much with their Mouths yea though they say and profess the contrary For the Apostle has told us That Men may profess God in their words and yet in Works deny him being â—bominablc disobedient and to every good Work reprobate Tit. 1. 16. The consideration of this Head serves to a double purpose First it shews us the great weight and moment the high concern of this Obedience Ist in that 't is the main the principal thing that God looks for and requires at our Hands Without which all outward conformity to the bare Letter of the Commands is but little worth The bent of the Heart and Soul broken off from the love of sin and given up unto God and Christ in the love of Righteousness is the Root and Spring of all after-well-pleasing Obedience Therefore are we every where called upon to begin here Prov. 23. 26. My Son give me thy Heart Ezek. 18. 30 31. Repent and turn ye from all your transgressions Make ye â— new Heart and a new Spirit Jer. 4. 4. Circumcise your selves into the Lord break up your Fallow Ground and sow not among Thorns And Verse 14. O Jerusalem wash thy Heart from wickâ—dness that thou may'st be saved and Mat. 23. 26. Thou blind Phaâ—isee first cleanse that that is within that the out-side may be clean also As much as to say First a 'T is evident that Obedience is the principal Vertue and indeed the very root of all Vertues and the cause of all felicity Homily of Obedience 1st Part Pag. 343. obey the main Call of God â—art with thy own self-pleasing-will yield up the strong holds the main powers and faculties of thy Soul as an entire Sacrifice to God and then outward and more particular Obedience will easily and naturally follow And secondly The concern of this Obedience to the Call of God 't is herein seen in that it is a thing altogether indispensable God absolutely stands upon it That we should by Faith and Repentance render up our selves to an inward and through subjection of Heart and Soul to his Service in the general God as it were in course dispenses with particular failings and imperfections in duty but as for the general and sincere bent of the Heart seconded by an answerable endeavour of the Life there is no dispensation no abatement or allowance for the want of this but 't is a thing that must be found in us first or last But then again the due consideration of what has been said touching this second branch of Obedience i. e. Obedience to the main Call of the Gospel it serves to instruct us in a very weighty and concerning Point and that is in the nature of a right saving and justifying Faith True indeed we are justified by Faith Rom 5. 1. But 't is a praying and a See Dr. Field L. 3. c. 44. P. 170. Also his Appendix Pag. 862. Petitioning Faith Acts 8. 22. Châ— 9. 11. 'T is a confessing and professing Faith Rom. 10. 9. 1 Job 1. 4. 'T is a Faith hungering and thirsting after Righteousness Mat. 5. 6. 'T is a walking Faith 1 Job 1. 6 7. * The walking in the Light as he is in the Light is that qualification whereby we become immediately capable of Christs Righteousness or actual Participants of his propitiation Mr. Ball of the covenants Pag. 21. 'T is an operating or working Faith Gal. 5. 6. Faith that a Fides per dilectionem operatur in Corde etiamsi foris â—on exit in opere Sedulius in ad Rom. 3. 28. worketh by Love In a word it must be such a Faith as the Apostle describes to be the unfailing Principle of universal Goodness and Holiness through the whole Eleventh Chapter b This Faith as the Apostle describes it Heb. 11. is the sure ground and foundation of the benefits we ought to look for Homily of Faith first Part circa medium to the Hebrews Again most true it is that we are justified without Works Gal. 2. 16. That is without the Works of the Law wholly without the c See Homily
are enaled to believe not only that the Messia is offered to us â—t also to take and receive him as a Lord and Saviour that both to be saved by him and to obey him And Page 〈◊〉 If a Man will take Christ as a Saviour only that will 〈◊〉 serve thy turn Christ giveth not himself to any upon at condition only to save him but we must take him a Lord too to be subject to him to obey him Mr. Scudder Christians daily walk P. 119. When a Man reiveth Christ thus offered together with the whole covenant in every branch of it resolving to rest on that part the Covenant made and promised on Gods part and to stand to every Branch of the Covenant to be performed on his part Thus to embrace the Covenant of Grace 〈◊〉 to receive Christ in whom it is confirmed is to Believe Mr. Mead Diatribe on Math. 7. 21. A true Faith is to believe Salvation is to be attained through obedience â—â— God in Christ Jesus Page 267 268. 'T is an applying â—â— the Will to Christ P. 268. And Page 267. A true Faith is to believe Salvation is to be attained through obedience â—â— God in Jesus Christ A saving and justifying Faith is to believe this so as to embrace and lay hold upon Christ 〈◊〉 that end namely to perform those Works of Obedience which God has promised to reward Mr. Baxter against Mr. Blakâ— P. 82. If by Regeneration you mean our repenting and believing then it â—â— our keeping of Gods Covenant by performing the Condition i. e. our obeying him in entring his Covenant Mr. Baxters Directions for a setled peace of Conscience Dîrection 8. P. 52 The Vital Act of Faith as justifying is consent or willing or accepting Christ as offered And Page 54 in this willingness or acceptance Repentance Love Thankfulness Resolution to obey are all contained â—â— nearly implied The Sum and Substance of what is here delivered by these Divines amounts to this namely That a Justifying Faith considered in its vital proper and strict formlity is it self in the first place an Act of Obedience â—â— the Call and Command of God in the Gospel And secondly that it contains in it a Cordial Purpose and Profession 〈◊〉 Obedience in the Life for the future the Call of God to the prime 〈◊〉 and fundamental Call of the Gospel by a sincere embracing the Terms of it and undertaking the conditions of it For unto this alone are all the Promises made and due both of remission and righteousness here and of Salvaâ—ion hereafter St. Paul who in â—he Epistle to the Romans Ch. â— 16. 3. 21. does appropriate â—alvation to all them that believe 〈◊〉 the Epistle to the Hebrews Ch. â— 9. does as as expresly limit 〈◊〉 to all them that obey Does 〈◊〉 not thereby plainly shew that 〈◊〉 Believing he includes Obeying â—nd therefore when he would â—escribe the Change and Converâ—â—â—â— of the Romans from Infideâ—â— Rom. 6. 17. and does it 〈◊〉 these words Thanks be to God 〈◊〉 ye have obeyed from the Heart 〈◊〉 form of Doctrine that was deâ—â—red to you What is this but Periphrasis of their believing â—â—en as else-where in the same â—pistle that which he calls Their â—â—ith spoken of through all the World Rom. 1. 8. in another â—hapter he calls it their Obeâ—â—â—nce that is come abroad unto all â—en Rom. 16. 19. Faith says Clemens of Alexandria 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pag. 362 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a voluntary and resolved assent unto Piety And more plainly in his seventh Book L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Pag. 710. So Acts 16. 15. If ye have judg'd me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful to the Lord i. e. a true and sincere Believer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is the faithful or believing person who upon due and just consideration receives the Commandments of Christ and keeps theâ— But what need I insist upon anâ— single Father for the true notioâ— of Faith I appeal rather to thâ— general Judgment of the wholâ— Church in its Purest and Prâ—mitive times Amongst whoâ— 't is well known by them thâ—â— know any thing of their oâ—der and discipline that noâ— were ever look'd upon in thâ— Churches Eye none were â—ver by them counted or callâ—â— by the Name of Fideles that 〈◊〉 Faithful or Believers till theâ— had actually and solemnly dedâ—cated themselves if adult â—â— the strict profession and practise â—f Christianity a Nothing more known in the ancient Church than the destinction of Missa Catechumenorum and Missa Fidelium â— Aâ—g Serm. de tempore 237. Post Sermonem sit Missa i. e. â—â—issio vel dimissio Catechumenis manebunt Fideles Terâ—â—llian de praescript C. 41. speaking of the confusion in â—his Point among the Gnosticks says he Quis Catechumenus â—â—is Fidelis incertum est St. Basil de Spiritu Sancto C. 13. P. 170. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infants also were reckoned among the Fideles Auguâ—â—â—â— Epist 23. ad Bonifacium by reason of their being dedicated unto Christ in Baptism Wherein says our old Church-Catechism ye are Members of Christ Children â—f God c. Till this was done though otherwise never so â—â—owing in the Principles of â—aith or perswaded of the truth of them they were only called either Audientes meer Hearers or â—andidati Probationers for the â—aith or Catechumeni Persons â—nder Catechism or Comptetenâ—es Petitioners to be made Christians but never Fideles never actual or full or faithful Believers till they took upon them the Yoke of Christ till they gave themselves up to Christ a The confessing with the Mouth Rom. 10. 9. The Profession made before many Witnesses to keep thâ— Commandment blameless 1 Tim. 6. 12 13. The Answer the Contract or Engagement of a gooâ— Conscience 1 Pet. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est vox Juris 〈◊〉 glossario 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stipulor sed per Metonymiam responsâ— vel promissio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suhaudito 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sponsio Deo facta de purâ conscientia Grotius Or 〈◊〉 by an Hebraism or exchange of Significations As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in Ezek. 14. 3. 20. 3. 't is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambros L. de iis qui myst init c. 2. Repete quod interrâ—gatus sis recognosce quod spoponderis renunciasti Diabolo operibus ejus mundo luxuriae ejus voluptatibus Videatur Josephus Vicecomes de antiquis ritibus Baptism L. 2. Cap. 16. usque ad Caput 27. i. e. by the Baptismal Vow by the solemn consecrating oâ— themselves to his Faith and Service This was that which they called and counted Faith anâ— unto this Faith it was that they ascribed and entitled all the Priviledges of Believers and Benefits of the Gospel that is no to a meer assenting Faith noâ— nor to
a bare Trusting or Confiding Faith but to a Professing Engaging Contracting Covenanting Faith whereby the persoâ— pass'd himself over gave himâ—â—â—â— a See Mr. Scudder quoted P. 35. Thus to embrace Covenant of Grace and to receive Christ in whom it â—â—â—firmed is to Believe â—â— Preston Treatise of effectual Faith P. 92. If Men 〈◊〉 Faith as it is in it self a Marriage of our selves to 〈◊〉 with all our heart and affections when he hath giâ—â—â—imself to us in Marriage and we are given to him â—â—ing this we should never be deceived 〈◊〉 Brinsley Treatise of christs Mediatorship P. 141. 〈◊〉 i. e. Faith and Obedience without any just ofâ—â— I may call the conditions of this Covenant Faith â—â—â—eby the Covenant is accepted upon the Terms on which it â—â—dered and Christ the Mediator of it received Obeâ—â—â—â—ce whereby it is kept viz. in an Evangelical way in 〈◊〉 of desire and endeavour 〈◊〉 Faith is it self in the life and reality of it A 〈◊〉 and undertaking of such works as are due to Christ Believing received for Lord Saviour and King And â—â—fore he that doth not deport himself towards Christ 〈◊〉 manner as is due upon such his Offices doth deny Faith 1 Tim. 5. 8. i. e. falsify and relinquish his 〈◊〉 For the Faith that is accepted is not speculative practical and pactional They are the words of a â—â—umous Manuscript left by a Judicious Divine up to Christ as to his Lord Master as to his Head Hope Saviour I would not here be misconstruâ—â—â—â—â— when I derogate from a bare â—â—usting Far is it from me to â—ight that precious Act of Faith 〈◊〉 Trust or Affiance much less to deride those expressions which even Scripture seems to set it forth by As a laying or leaâ—â—ing on our Beloved Cantic 8. 5. A staying of our selves upon God Isa 50. 10. Or if we will casting a Psal 55. 22. 37. 5. rowling or restinâ— of our selves upon him who iâ— able to save unto the utter most For surely there can be no greater no sweeter repose unto thâ— Soul than a Trusting in its Saviour a Resting on the Bosom oâ— his Love on the fulness of hiâ— Merit Righteousness Satisfactâ—on and Redemption Isa 26. 3â— Thou shalt keep him in perfect peaâ—â— whose mind is stayed on thee becauâ—â— he trusteth in thee Always provided that this Trâ—sting be well and rightly grounâ—ed that it proceed upon thâ— Terms and Conditions b That is Such Conditions as are joyned with it Isa 50. 10. fearing of the Lord aâ— obeying the voice of his Servants Such as the Book Homilies adds to it Homily of Salvation second 〈◊〉 circa finem A Trusting in Gods Mercy to obtain there â—ods Grace and remission as well of our original sin in â—ptism as of all Actual sin committed by us after our â—ptism if we truly repent and turn unfeignedly to him 〈◊〉 And so Homily of Faith first part circa mediural we return again unto him by true repentance And aâ—â—â— the end of it We trust that our offences be continuly washed and purged whensoever we repenting truly return to him stedfastly determining with our selves â—rough his Grace to obey and serve him Such is the 〈◊〉 Faith that the Scripture doth so much commend of thâ— â—ospel and that in all other â—hings it answer the Call of the â—ospel Otherwise there may 〈◊〉 as the Prophet speaks Mic. 〈◊〉 11. a leaning upon God a â—aying of our selves upon the God 〈◊〉 Israel mentioning his Name 〈◊〉 48. 2. but not in Truth Verse â—e first not warranted by the â—ord of Truth not coming from â—e Grounds of Truth but meerâ— springing from wrong and false â—nd mis apprehensions of God â—nd of his Covenant And therefore as an a Dr. Stillingfleets Sermon upon Rom. 1. 16. Page 165. circa finem able and learned Defender of the Protestant Religion says great care should be taken lest by misunderstanding the notion of believing so much spoken of as the condition of our Salvation Men live in the neglect of whaâ— the Gospel requires and so believe themselves into eternal miâ—sery Affiance or Confidence in God i. e. in him as reconciled abstracting from the Grace of Repentance or not-supposing conversion from sin unto God is noâ— a 2 Tim. 2. 19. Psalm 25. 1 2. Where trusting in God and wilful transgressing against God 1. without a cause are put as terms iâ—compatible as things inconsistent And that no wicked or impenitent person can have a surâ— trust or a true confidence in God or in Christ is fully evidenced from what is delivered in the Homily of Salvâ—tion Part the third Page 18. And more fully in the Hoâ—iâ— of Faith Part the third per totam Christian-confidence but caâ—nal presumption Neither will iâ— ever hold when it comes to trial but sink and succumb notwithstanding all the Artifices to shorâ— and prop it up The real guilt anâ— conscience of sin in the Hearâ— and Life will easily recoil anâ— beat down all such fond forceâ— and ill-founded confidences or perâ—asions And it will be found a â—â—â—tain truth that nothing will â—ord a vivid or lasting hope toâ—ards God or trust in God save â—â—ly the consciousness of our sinceâ—â—y in obeying the Call of the Goâ—â—â—l According to what is hintâ—â— 1 John 3. 21. If our Hearts â—â—demn us not i. e. of prevariâ—ing with God and with the Goâ—â—el by impenitency or hypocriâ—â— then says he and then 〈◊〉 2 Cor. 1. 12. have we confidence towards 〈◊〉 And thus have I done with the â—â—cond Branch of Evangelical Oâ—â—dience i. e. Obedience to the â—ll of the Gospel There is yet a third Branch beâ—â—nd to be added to the former make it full and compleat and â—â—at is Obedience to the special â—â—les to the more particular Preâ—â—pts of the Gospel directing 〈◊〉 appointing us how to live and â—alk in our conversations As for this Branch of Obedience yâ— may know it by the Names of iâ— in Scripture 'T is called a Doinâ— of Righteousness 1 John 3. 7 10 An Obedience unto Righteousness Rom. 6. 16. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a keeping oâ— observing of the Commandments 1 Cor. 7. 19. John 15. 10. Anâ— lastly a walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by thâ— Rule or Canon of the Gospel Phil 3. 16. Let us walk by the samâ— Rule Gal. 6. 16. As many as walâ— according to this Rule Peace be oâ— them and Mercy i. e. the Rule oâ— the New Creature Verse 19. Thâ— Rule and Measure of a Gospel life For this we must know anâ— remember that the Gospel is noâ— only a Rule of right believing buâ— a Rule of holy living as it is thâ— Power of God for our Salvation so it is the Will of God for our instruction in righteousness For there are not only the Crâ—denda the Truths of the Gospeâ— in matters of Faith but all the Agenda the Precepts the Directions and Injunctions of the Gospel in matters of Life and Practise Titus
2. 11. The Grace of God that bringeth Salvation hath appeared unto all teaching them and what does it teach them not only to know and believe but teaching to deny all ungodliness and worldly lusts and to live righteously soberly and godly in this present world and so to look for the blessed hope and the glorious appearing of our great God and Saviour Jesus Christ Verse 12. So that as we see the Gospel is not a meer revelation of supernatural Truths but a practical direction of Life and injunction of Duty in every kind even a Rule of guidance and government to the whole Man In so much that St. James tell us That if any one James 1. 26. seem to be religious and governs not his Tongue that Mans Religion is in vain And St. Paul tells us He that provides not for his 1 Tim. 5. 8. own hath denied the Faith i. e. contradicts his Christianity or Evangelical Profession Yea and so comprehensive is the Canon of the Gospel in this kind that even all that is the matter of our duty in any sort is taken in and adopted into the preceptive part of the Gospel The Gospel taken in its latitude inculcates and charges upon us all the Principles of Conscience all 1 Tin 1. 5. 9. the dictates of right sound and sober Reason all the Lessons and 2 Tim. 1. 7. 1 Cor. 10. 15. 11. 13. Documents and Duties of Natural or Christian Morality even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks Phil. 4. 8. Whatsoever things are true whatsoever things are honest or just or purâ— or lovely or of good report if there be any Vertue if there be any Praise I say all these and whatever else concerns the well ordering of our Hearts and Lives either in reference to God or to our selves or to our Neighbour is all urged and pressed upon us in the main of it in and by the Goâ—pel i. e. by the Rules and Preâ—epts delivered in the Gospel which is therefore called by St. Paul the Law a That is That Law according to which God will â—â—al with those that embrace Christianity Thornd Epil L. 2. â— 20. Pag. 158. To which add that of Bucanus Loc. Comm. Loc. 38. §. 10. â— 432. Non tam Legis vox quam Evangelii quod Apostoli praeâ—arunt norma futura est extremi judicii Juxta illud Joh. 3. â— Joh. 12. 48. Rom. 2. 16. judicabit Dominus de occultis hoâ—â—â—um ex Evangelio meo He shall judge the secrets of Men â—ccording to my Gospel or ex Evangelio mea as both he and 〈◊〉 and Piscator render it out of my Gospel Now if the Gospel shall be the Rule of Christs Judgment hereafter doubtâ—ess it is appointed to be the Rule of our Duty and Obediâ—â—ce here For as Bucanus adds Neque enim Sententia in â—dicio illo universali aliud erit quam manifestatio sive deâ—â—natio sententiae jam ante in hac vitâ ministerio Verhi proâ—atiatae de justisicatione condemnatione singulorum of Faith Rom. â— 27. not only a Rule but a Law and by St. Peter the Holy Commandment 2 Pet. 2. 21. This then being the Nature and â—â—atter of the Gospel a Law of faith a Holy Commandment the â—ain Work and Duty of a Chriâ—â—ian that he has to do is to conâ—orm himself to the several Precepts of this Law to the several Praescriptions of this Holy Commandment For hereby know we that we know him if we keep or observe his Commandments 1 John 2. 3. And again This is Love that we walk after his Commandments 2 John 6. that is when we make it our care and study both to know and obey his pleasure proving what is that good and acceptable and perfect Will of God Rom. 12. 2. And thus have I given you both a brief and entire account of the first Particular propounded i. e. of the Nature of this Evangelical Obedience as to the main Parts and Branches of it 'T is an Obedience to the Truths of the Gospel by receiving and believing them 't is and Obedience to the general Call of God in the Gospel by returning to him by closing with him by giving up our selves entirely to him as our Lord and Saviour Lastly 't is an Obedience to the special Rules of the Gospel chalking out to us a Way to live and walk in I have only now some few more Inferences and I have done By all that has been said then upon this Subject we may easily understand three things First That true and real Christianity stands not meer Words or Shows but Deeds not in a bare profession of Christ with the Lips but in a deep and thorough sebjection of the Heart and Will Life and Actions to the Commands of Christ John 8. 31. If ye continue in my Word i. e by Faith and Obedience then are ye my Disciples indeed And John 15. 8. Herein is my Father glorified that ye bear much Fruit so shall ye be my Disciples A true and genuine Disciple of Christ is known by his Fruits not by the meer Leaves of a fair and specious Profession nor by the meer Flowers and Blossoms of some good expressions but by the real Fruits of Obedience and Newness of Life This is the constant Character of those that belong to God in Scripture Rom. 6. 16. His Servants ye are to whom ye obey whether it be of sin unto death or of Obedience unto Righteousness Rom. 8. 14. They that are the Sons of God are led by the Spirit of God Now the Fruit of the Spirit is in all goodness righteousness and truth Eph. 5. 9. And therefore as on the one side where ever there are these Fruits of Obedience Holiness and Righteousness living in Gods fear walking in his ways doing and cleaving unto his Will such a one may rest assured that he is no longer a Servant of Sin but made free from Sin and become a Servant of Righteousness So on the other hand Let none pretend to the Name of a Christian if he do not shew the effects of it Shew me thy Faith by thy Works James 2. 18. shew me thy Heart by thy Life thy Religion by thy Conversation either disclaim having the Grace of Faith or else make it to appear by the Obedience of Faith For most evident it is that the Apostle Rom. 6. 17. comprehends the whole effect of Gods Grace upon their Hearts in their obeying the Gospel of Christ And therefore secondly Is this the full and right Character of a Christian Obedience to the Truths of God Obedience to the Call of God Obedience to the special Will of God Then how greatly do they deceive themselves who rest either in a bare knowledge of Christ or in a dull and dead Faith and Profession of Christ but short of a true real and thorough Obedience The Scriptures have sufficiently cautioned us against this deceit if we have but Eyes to read or Ears to hear or
Placatur Deus God is pacified But what says Estius though a Papist The Greek word says he does not signifie placari to be appeased but delectari to be delighted with Hilariter affici to be taken and affected with Placitum habere to be well-pleased with And so St. Austin in the ancient a Ludovic Vives in Augustinum de Civitate Dei L. 10. C. 5. Copies rendered it Talibus placetur Deo So Oecumenius expounds it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore most rightly and truly does our English Translation give it With such Sacrifices God is well pleased And surely to a Pious Christian this alone is Motive enough and sufficient to the doing of good and communicating in that they are things highly pleasing unto God I shall therefore insist a little upon the truth of it and then subjoyn the Reasons First for the truth of it that God is much pleased with the Offices and Exercises of a Christian Charity will appear from these following Considerations First From their power and prevalency with God They are an Odour of a sweet smell says the Apostle to the Philippians Phil. 4. 18. that is highly grateful and acceptable in his sight See it in Zaccheus Luke 19. 8. No sooner had he said Behold Lord the half of my Goods I give unto the Poor but Christ blesses both him and his House with Salvation Verse the 9 th And though a Publican openly owns him as a Son of Abraham See it in Cornelius how prevalent were his Prayers when back'd with his Alms let the Angel speak Acts 10. 4. Thy Prayers and thine Alms are come up for a memorial before God His Charity ye see was no less piercing the Heavens than his Piety and his Compassion as prevalent as his Devotion And the same efficacy we find in it when joyn'd with Fasting and penitential Abstinence As God testifies by the Prophet Esay Isa 58. 6 7. Is not this the Fast that I have chosen To deal thy Bread to the Hungry to bring the poor Out-cast into thy House when thou seest the Naked that thou cover them and not hide thy self from thy own flesh As if he should say All your bodily austerities abstinences or severities in humbling and fasting if severed and divided from Charity in giving are but idle and impertinent but if joyned with it prove grateful forcible and effectual Again secondly Gods well-pleasedness with such Sacrifices it appears from the rich and large Promises made and Rewards assured unto such Performances Blessings of all sorts entail'd upon them First Temporal Blessings Psal 41. 1. Blessed is he that considereth the Poor Bless'd in his Person The Lord shall deliver him in trouble And Verse the 2d The Lord shall preserve him alive The Lord shall strengthen him on the Bed of Sickness Verse 3. Bless'd in his Posterity Psal 37. 25 26. He is merciful and lendeth and his Seed is blessed Bless'd in his Estate and Affairs Deut. 15. 10. For this very thing the Lord shall bless thee in all thy Works in all that thou puttest thy Hand unto All thriving is not by sparing or pinching and least of all by sparing where there should be Giving For saith the Scripture there is that scattereth and yet encreaseth and there is that with-holdeth more than is meet and yet tendeth to poverty Prov. 11. 24. There 's a better way for some if they could think on 't or if they could be perswaded to trust Christ upon his Word Luke 6. 38. Date dabitur vobis Give and it shall be given you good measure pressed over For the liberal Soul shall be made fat and he that watereth shall be watered again Prov. 11. 25. Secondly Blessings Spiritual He shall have mercy when he stands most in need of it Mat. 5. 7. The merciful shall find Mercy He shall have audience from God and acceptance with God His Prayers shall be heard His Alms shall be had in remembrance as in the Case of Cornelius Acts 10. 31. Thirdly and lastly Blessings and Rewards Eternal Even Treasures â—n Heaven Luke 12. 33. A full â—ecompence at the Resurrection Luke 14. 14. A receiving into eâ—erlasting Habitations Luke 16. 9. â—â— a word a good foundation laid â—p in store here and Eternal Life â—aid hold of for hereafter 1 Tim. 6. 19. Again thirdly once more Gods well-pleasedness with such Sacrifices such Offices of Love and Charity it appears from the great stress that he lays upon these Duies so frequently commanding hem so vehemently pressing and ommending them Even in the Old Testament ye find them urged o the heighth Deut. 15. 7 11. Thou shalt not harden thy Heart nor put thy Hand unto thy needy Broher Thou shalt open thy Hand wide unto thy Poor unto thy Needy in the Land In that short abridgment of the Law 't is made one of the main Heads of Religion viz. To love mercy Mica 6. 8. He hath shewn thee O Man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God Even as our Saviour too when he reckons up the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weightier matters of the Law he reckons first Judgment and then Mercy Mat. 23. 23. As for the New Testament I should but weary both you and my self too should I number up those many Passages that call upon us so frequently in Scripture To give Alms of such things as we have Luke 11. 41. To distribut to the necessities of others Rom 12 13. To do good unto all Men especially to the Houshold of Faith Gal. 6. 10. To be rich in good Works ready and willing to communicate 1 Tim. 6. 18. To labour even with our own Hands working the thing that is good that we may have to give unto him that needeth Eph. 4. 28. With infinite many more Places all which I shall omit at present Only one thing I cannot but name as very considerable to shew the weight and moment of this Duty And that is the great stress which God and Christ will lay upon it at the day of Judgment Consider we that at the last and final reckoning when all Works and Actions shall be weigh'd and scann'd in order to the final Sentence a special Eye and regard shall then be had either to the discharge or neglect of these charitable Offices For who are they that shall stand as Sheep on the right Hand and shall hear that comfortable Voice Come ye blessed of my Father inherit the Kingdom prepared for you from the beginning of the World I say who but the merciful compassionate and charitable Such as have relieved Christ in his poor Members Mat. 25. 35. Because I was a hungry and ye gave me meat thirsty and ye gave me drink a Stranger and ye took me in naked and ye clothed me sick and in prison and ye visited me therefore Come ye Blessed On the other side who are those that shall
stand at the left Hand as wretched and forlorn Creatures and hear that dreadful Sentence Depart ye Cursed into everlasting Fire I say who but the hard-hearted and uncharitable Because says Christ Verse 42. when I was a hungry ye gave me no meat a thirsty and ye gave me no drink a stranger and ye took me not in naked and ye clothed me not sick and in prison and ye visited me not therefore Depart ye Cursed Ye see how that on the one hand Charity is the main Instance in the Sentence of Benediction and on the other hand uncharitableness and uncompassionateness unto the poor and afflicted is the special Instance in the Sentence of cursing and condemnation And therefore upon the whole matter if we may judge of the well-pleasedness of any Duty either by the great stress that God lays upon it or by the Blessings annex'd to it or by the power and prevalency it has with God we must needs say with the Text and conclude That with such Sacrifices God is well pleased And indeed how can it be otherwise supposing the merit of Christ and the Grace and Covenant of the Gospel if we consider the Reasons in the next place why he is delighted with our Charity and Christian Bounty I shall name but two First Because it is so great and near a resemblance and imitation of himself Hereby we become like unto God in that very attribute and property wherein himself most delights and that is Goodness and Mercy Bounty and Commiseration For He giveth unto all Life and Breath and all things Acts 17. 25. He giveth liberally unto all and upbraideth none James 1. 5. He is good unto all and his tender mercies are over all his Works Psal 145. 9. Yea he is kind even to the evil and unthankful Luke 6. 36. Therefore be ye also merciful says the very next words as your Heavenly Father is merciful Or as it is in Mat. 5. 45 That ye may be the Children of your Heavenly Father who maketh his Sun to rise on the Evil and on the Good who sendeth his Rain upon the Just and upon the Vnjust That ye may be the Chilaren i. e. the true and genuine Resemblers of God in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Chrysostome The Children of God that is Like unto God Nothing is so God-like nothing renders us more conformable to the Nature and Image of God as to do good and to shew mercy And then secondly God must needs be well pleased with such Sacrifices because they so apparently tend to his Honour and Glory For hereby Religion is credited Christianity is graced God and his Gospel are honoured in the Eyes of the World Hereby our light so shines before Men so that seeing our good Works our Father is glorified who is in Heaven Mat. 5. 16. 'T is that which adorns the Doctrine of our Saviour when they that believe in God are careful to maintain good Works Tit. 2. 10. 3. 8. The Papists are ready to charge us that we are all for Faith and Believing and nothing for good Works for Charity or Giving But this it is a palpable slander for as Dr. Willet in his Syuopsis P. 1220 Papismi has made it appear there had been as many if not more Monuments of Piety and Charity erected by us since the Reformation as ever were before it for the compass of so small a time in the days of Popery Let us go on to wipe off this slander and to stop the Mouth of this calumny that it may blush for shame Let them see the goodness of our Religion by the fair Fruits of our compassion Remember the Piety of our Ancestors that have been before us yea consider the Monuments they have left of both kinds even in those former and darker times And since we in this Age profess and pretend and that justly to a greater and purer Light it highly concerns us not to come short either of their Pious or Charitable Devotion Other wise their lesser knowledge will certainly rise up in judgment against our greater And we shall have nothing to say but that of Beza in Epistolis Beza That we indeed have Plus Scientiae but they Plus Conscientiae we more Science more Knowledge they more Conscience and Charity And surely there can be nothing more absurd or incongruous than to see a glorious profession but no way attended or answered by a Pious or Charitable Conversation Even as on the other side there is not a more lovely sight than to see Religion looking with a right Pious Eye and scattering its Dole with a right Charitable and Communicating Hand For this is that the Apostle calls Faith working by Love Gal. 5. 6. This is that pure and undefiled Religion before God to visit the Fatherless and Widows in their affliction and to keep our selves unspotted from the World James 1. ult This is that Wisdom from above pure and peaceable gentle and easie to be entreated full of mercy and good Fruits James 3. 17. What remains then but that we diligently consider both the Matter and Motives to this Duty to this so necessary so lovely a piece of our Religion and carefully apply our selves unto the practise of it In the words of the Text then To do good and to communicate forget not Forget it not in your Lives forget it not at your Deaths better late than never but best of all to do it in the time of Life and Health Many there are that forget it wholly first and last Too many forget it in a manner all their lives long and put it off to a dying hour They will part with nothing for Pious or Charitable uses till they can hold it no longer To such I may well say as St. Lucy is reported to have said to the Mother Non est magnum dare Deo quod ferri non potest Vivens ergo da Christo quod possides 'T is no great thing to give what we cannot carry away The best Charity is to give while thou lirest while thou hast it in thy own dispose Let thine own Eyes and Hands as much as may be be the Executors and Administrators of thy own Bounty 'T is possible a sudden or stupifying Disease may seize on thee and so prevent thy Pious and Charitable Intentions 'T is possible what is well and truly given may be fraudulently defeated by the cunning of those that come after As it had like to have been in that noble and famous Donation of Charter-house 'T is good therefore 't is prudence as well as Piety to make it the Work of thy Life and not to leave it as the Business of thy Death or last Will wholly to the Survivors In a word Remember and forget not that the doing of good i th what we have 't is the proper Work and Business of Life and Health This is the time of doing now or never 2 Cor. 5. 10. Every one shall receive according to the things done in the Body That 's the time of doing when and while we are in the Body 'T is Heb. 12. 28. Let us have Grace the time of getting Grace and 't is the time of using it to Gods Honour and the good of others 'T is the reason of laying out our Talents our Abilities be they more or less to the profit and advantage of our Lord and Master and to the furtherance of our good Account And therefore as it is Galat. 6. 10. As we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have time or opportunity let us do good unto all As we have time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as often as we have opportunity or while we have time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quarndiu tempus babemus Quamdiu manet vita says Grotius As long as we have time and space of doing let us do good Thereby intimating we shall not have it always This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this season of doing 't is but for a season Let every one therefore do the Works of time in time and be not wanting to the opportunities of doing good according to thy measure and ability Breve est vitae curriculum Life is short and being once past and gone 't is then irrecoverable and must at length be accountable John 9. 4. The night cometh when no Man can work It will be too late perhaps to think of doing when the time of doing is over And therefore as the wise Man speaks Ecclesiastes 9. 10. Whatsoever thy Hand or thy Heart findeth to do do it now with thy might for there is no Work nor Device nor Knowledge nor Wisdom in the Grave whither thou art going And having begun let us not be weary of well-doing for we shall reap in due time if we faint not Gal. 6. 9. The God of Peace make Hebr. 13. 20 21. you perfect in every good Work working in you what is well-pleasing in his sight through Jesus Christ to whom be Glory for ever and ever Amen The END