V. SERM. by the words πάρεσις τῶν προγεγονότων ἁμαρτημάτων, the passing over foregoing sins, which seemeth to respect that universal absolution, which is exhibited in baptism. Being, saith he, justified freely by his grace, through the redemption that is in Christ Jesus; whom God hath set forth to be a propi tiation through faith in his blood, to declare his righteousness, for the remission of sins that are past, through the forbearance of God. 5. The relation this justification hath to faith, being dispensed in regard thereto, (or upon condition thereof,) doth infer the same: Faith is nothing else but a hearty embracing Christianity, which first exerteth itself by open declaration and avowal in bapRom. x. 10. tism, (when we believe with our hearts to righteousness, and confess with our mouth to salvation;) to that time therefore the act of justification may be supposed especially to appertain: then, when the evangelical covenant is solemnly ratified, the grace thereof especially is conferred. Upon such considerations I conceive that St. Paul's justification chiefly doth respect that act of grace, which God consigneth to us at our baptism. But further, 2. The virtue and effect of that first justifying act doth continue (we abide in a justified state) so long as we do perform the conditions imposed by God, Heb. x. 23. and undertaken by us at our first justification; holding fast the profession of our hope without wavering; keeping faith, and a good conscience; so long as we do not forfeit the benefit of that grace by 1 Tim. i. 19. making shipwreck of faith and a good conscience, relapsing into infidelity, or profaneness of life. Our case is plainly like to that of a subject, who having rebelled against his prince, and thence incurred his 2 Pet. ii. 20, &c. Heb. x. 26, 38. vi. 1. V. displeasure, but having afterward upon his submis- SERM. sion, by the clemency of his prince, obtained an act of pardon, restoring him to favour and enjoyment of the protection and privileges suitable to a loyal subject, doth continue in this state, until by forsaking his allegiance, and running again into rebellion, he so loseth the benefit of that pardon, that his offence is aggravated thereby: so if we do persevere firm in faith and obedience, we shall (according to the purport of the evangelical covenant) continue in a state of grace and favour with God, and in effect remain justified; otherwise the virtue of our justification ceaseth, and we in regard thereto are more deeply involved in guilt. imitatur 3. Although justification chiefly signifieth the first act of grace toward a Christian at his baptism, yet (according to analogy of reason, and affinity in the nature of things) every dispensation of pardon granted upon repentance may be styled justification; for as particular acts of repentance, upon the commission of any particular sins, do not so much differ in nature, as in measure or degree, from that general conversion practised in embracing the gospel; so the grace vouchsafed upon these penitential acts is only Pœnitentia in largeness of extent, and solemnity of administra- baptismatis tion, diversified from that; especially considering grati that repentance after baptism is but a reviving of Pelag.i.10. that first great resolution and engagement we made in baptism; that remission of sin upon it is only the renovation of the grace then exhibited; that the whole transaction in this case is but a reinstating the covenant then made (and afterward by transgression infringed) upon the same terms, which were then agreed upon; that consequently, by congruous Hier, adv. SERM. analogy, this remission of sins, and restoring to fa V. vour, granted to a penitent, are only the former justification reinforced; whence they may bear its name: but whether St. Paul ever meaneth the word to signify thus, I cannot affirm. Now according to each of these notions all good Christians may be said to have been justified; they have been justified by a general abolition of their sins, and reception into God's favour in baptism; they so far have enjoyed the virtue of that gracious dispensation, and continued in a justified state, as they have persisted in faith and obedience; they have, upon falling into sin, and rising thence by repentance, been justified by particular remissions. So that having been justified by faith, they have peace with God, through our Lord Jesus Christ. I Believe in God, SERMON VI. THE BEING OF GOD PROVED FROM THE JER. li. 15. He hath made the earth by his power, he hath established Jer. x. 12. the world by his wisdom, and hath stretched out the heaven by his understanding. VI. THE attentive observation of this world, or visible SERM. frame, is not only in itself a most worthy employment of our thoughts, (much more noble than any of those petty cares which commonly possess or distract our minds,) but, if either the example of the best men, or the great usefulness thereof, to the best purposes, can oblige us, even a considerable duty not to be neglected by us. For it is that which affords most cogent and satisfactory arguments to convince us of, and to confirm us in, the belief of that truth which is the foundation of all religion and piety, the being of one God, incomprehensibly excellent in all perfections, the maker and upholder of all things; it instructs us not only that God is, but more distinctly shews what he is; declaring his chief and peculiar attributes of wisdom, goodness, and power superlative; it also serves to beget in our minds affections toward God, suitable to those notions; a reverent VI. xix. 1. cxlviii. 5. 16. cxix. 64. cxlv. 10. cxlvii. 4. SERM. adoration of his unsearchable wisdom; an awful dread of his powerful majesty; a grateful love of his gracious benignity and goodness: to these uses we find it applied by the best men, not only by the wisest philosophers among heathens, but by the holy Psal. viii. 3. prophets of God; who frequently harp upon this xxxii. 5. string, and make sweetest melody thereon; exciting lxxxix. 11. both in themselves and others, pious thoughts and civ. 5. cxv. holy devotions therewith; strengthening their faith in God; advancing their reverence toward him; quickening and inflaming their love of him; magnifying his glory and praise thereby; by the consideration, I say, of those wonderful effects discernible in nature, or appearing to us in this visible world. And if ever to imitate them herein were necessary, it seems to be so now, when a pretence to natural knowledge, and acquaintance with these things, hath been so much abused to the promoting of atheism and irreligion; when that instrument which was chiefly designed, and is of itself most apt, to bring all reasonable creatures to the knowledge, and to the veneration of their Maker, hath (in a method most preposterous and unnatural) been perverted to contrary ends and effects. To the preventing and removing which abuse, as every man should contribute what he can, so let me be allowed to endeavour somewhat toward it, by representing briefly what my meditation did suggest, serving to declare, that (as the prophet asserts, or implies in the words I read) even in this visible world, there are manifest tokens, or footsteps, by which we may discover it to be the work, or product, of one Being, incomprehensibly wise, powerful, and good; to whom, consequently, we must owe the highest respect and love, |