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prefs Declarations of Holy Writ: Nor can we reasonably imagine, that the Holy Writers forgot or neglected to acquaint us with our best Advantage, and left it to a fingle Expreffion in an Epistle of St. Peter, to inform us of fomething more comfortable and beneficial to us, than the general Terms, as proposed in the Gofpel, do contain.

Secondly, We must not fo expound this, or any other Paffage of Scripture, as to raise up a Doctrine contumelious and reproachful to God, or inconfiftent with his Attributes of Holiness and Juftice. Now there is nothing more reproachful to God, than to deal with him, as if you could purchase a Pardon or an Indulgence at his Hands, as if you could compound Sins with him, and bargain for fo many Acts of Charity in lieu of fo many Acts of Extortion and Oppreffion, which you have been, or do intend to be, engaged in. Confider, with the Almighty dwelleth Truth and Justice, and in the Court of Heaven there is no Commutation for Iniquity; no Excuse for it, but forfaking it; no Pardon for it, but by renouncing it. Go, and fin no more, fays our Saviour to the Woman taken in Adultery. You see here the Condition of Pardon for Sin; fo effential a Condition,

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up for itself an Opportunity of finning against God with Impunity, would cease to be Charity; and our very Remedy, so applied, would turn to Poison in our Hands.

Secondly, As to our present Sins: As it is in our Power, fo it will ever be our Duty, to forfake them; and nothing can dispense with this Obligation. We must not therefore pretend to balance our Good and Evil together, and fondly imagine, that our Virtues do fo far exceed our Iniquities, that we may safely enjoy them. Our Saviour tells us, that when we have done our utmost, we must fay that we are unprofitable Servants, Where then is our Claim to fo much Merit and Righteousness, as may render it proper us to do less than our utmost, and may entitle us to the Reward of the Servants of God, whilst we wilfully continue the Seryants of Sin? Such a Pretence once allowed would render Repentance unneceffary, would vacate the Terms of the Gofpel, and, by fetting up one new Remedy for Sin, would render ineffectual all that ever Nature or Revelation prescribed.

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Thirdly, As to our paft Sins: It is not in our Power to recall them. Here therefore the Goodnefs of God has provided a Remedy,

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I: iorian men they: 3m rebent to thote to come, I sit or over a tree or avoid mem. Tiberin vui the l: No Scct or Degree of Charity can bir vacate the Dutis of Vita and Religion, as to make it unneceflary for as to avoid the Occations of Sin for the Time to come. To reform Mankind is the End of the Gospel; and it is the conftant Call of God to us, fpeaking by the Voice of Nature and Revelation, That denying all Ungodïness, we should live righteously and joberly in this prefent World. It is abfurd therefore to fuppofe, that either Nature or Revelation can diffolve our Obedience to God, or th

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up for itself an Opportunity of finning against God with Impunity, would cease to be Charity; and our very Remedy, fo applied, would turn to Poifon in our Hands.

Secondly, As to our present Sins: As it is in our Power, fo it will ever be our Duty, to forfake them; and nothing can dispense with this Obligation. We must not therefore pretend to balance our Good and Evil together, and fondly imagine, that our Virtues do fo far exceed our Iniquities, that we may fafely enjoy them. Our Saviour tells us, that when we have done our utmost, we must Say that we are unprofitable Servants. Where then is our Claim to fo much Merit and Righteousness, as may render it proper us to do less than our utmost, and may entitle us to the Reward of the Servants of God, whilft we wilfully continue the Servants of Sin? Such a Pretence once allowed would render Repentance unneceffary, would vacate the Terms of the Gofpel, and, by fetting up one new Remedy for Sin, would

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