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This principle _ that Gods irresistible decree for the absolute clection of some and the absolute reprobation of others, is terminated to the individual natures of men, respect to their qualifications, bens once

what branch

& fode moral Case is there whatson men will hot at. By logicaling

Fon seeing God will in their divinity the only cause, why the one, Soth are Destinated to beath the other to life, is most immentable and nost irresistible, and seing the individual retunes of men, wats which this errésistibla decre is respectively terminated ne are immostable, let the one sort to what they can pray for Thoms dues, and baseach other to pray for them they shall be because their indradual substances and unalterable. he other sort live a they lost they shall be saved, cause no corruption of meaners, no change of mordety breeds any mutability or change in their individualy retures, unto which Gods commutable dearce is immediately terminated. Mid. 185.

From this false principle these conclusions recepsanty

follow, that the some of the Elect are remitted before they cleated that whosoever is chested being Have committed. from Eternity, never was, never could be, never can be a "Child of wrath. bes

4

THE

BETTER COVENANT.

To have this regid dectisine. generally embraced or ackno by is, or at least to have the world behave that it were. generally acknowledged by us, is the very thing and the main Business which the factors for the Romish Church for these

Imany years have earnestly solicited. This

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whoreen Paton hopes to catch this Island. He hath set the Semits to spread and hold it, and when opportunity server, to draws d; and as they have long used our They have long used our pulpits and printing Parliaments houses, so they attempt to use some in our As their padders, to bowe us into it. Their prey they kno us into these must needs be graal of they can bring straights, or or put a nacéfutes of this hand chocce upon usi whether were better to live in obedience to a Church

which adores wicked and naughty

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Gods on Earth. vocety of For to hold communion with that church or man, which makes the food of Heaven. the almighty Creator of all things vesible and invisible much worse this an wicked spirit. without incarnate havil yea Ranker be concieved to be... For the falsehood, hatred, eauge be now become natural to the old Serpent, yet were they advert to her preme nature and substance. But of the opinion concerne absolute reprobation were from above, the whom wan profess to lose the Almighty Creator of Heaven and Earth word? truly and properly falschood trelf hatred tself as mirey Milfe ad 181. 189 the branc

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the doctrine which bear this front are to omet others specially this that the manifestation of gods punitive justice was a part of the object of his primary well, and an exercise of his will as directly. immediately and as coresistibly intended by have you the creation or the manifestation the goo of and bounty or reservation of his marcy to stick as shatt

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wicked

God did from aternity decree to every man, not according to his indevidas nature, but according to his ways, his works, or qualifications which he had no tifs certainly forsee then he did by indurdud natung. He hath beerced from eternity to reward the wicked and unstable them works according to the inflexible rate of his ungodly justice; and to reward pearland scaners (the sometimes Children of wrath) pot for their works but according to them works qualifications: and so to reward then not by the rake of his justice, but out of his mere merey, or out of that most free and gracious bounty, which gave us all life and being when we were not, and therefore could not by any works deserve

all her blessings. Wer 186

of

the least We shall much wrong St Paul and our own souls more, we apply those words, "It is not of him that willeth be to anyh strin- purpose, or stretch them forther then this; "Every man morte sincerely and truly resounce his own will, that he may unfeignedly submit himself to Gods will: Every man Merit utterly revoke his own ways, and abandon the courses wherei flesh and blood most delight, that he may van, as we day, with might and main & you morcus, freely Vanging himself wholly betake himself unto them. Or tatte the whole proposition It is not of hem &. Its all one has said. It is to no purpose what ye will gun, wales yes rum to Gods promises make in to: by proving most excellent in any other course of lifer, the in the excellent knowledge of the Lawn, unless withal bond your Course unto this mark which Soch before your, you may make yourselves such as God hath decreed to harder for as he showeth merey on whom he shewette marey vor whom he will he handeneth. And 218.

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The formal acts by which all works must be renounced mast of nécefuly be always precedent to every many feadh conversions, where calling is not extraordinary. Unless we this distinguish between works and pronouncing of works, and grant in man before has effectical vocation or conversion, as true a popobelity to To the one as want of possibility to perform the other 106. shall set the souls of our hearers in a perpetual backwater, or cause them to flast ambyuouity between the main current of facred Paripture and the stream of antient interpretios, both graciously inviting alle & fobs mercy,

and the frense carrest of modern opinions, fore

any all possibility of ouanery in any sort to fada merey before grałem infused de braw us. ebed 220.

By their Apostle universal regation "She not of from this withath every will every purpos I integunum of man is not excluded from being available as means marely neespory, but only from being madetorious causes off

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THE

BETTER COVENANT

PRACTICALLY CONSIDERED

FROM

HEBREWS VIII. 6, 10-12;

WITH

A SUPPLEMENT ON PHILIPPIANS II. 12, 13.

TO WHICH ARE ADDED

NOTES

ON THE SINAI COVENANT, GENERAL REDEMPTION,

THE SYMPATHY OF CHRIST, &c. &c.

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IBOTSON AND PALMER, PRINTERS, SAVOY STREET, STRAND.

PREFACE.

Ir is with much diffidence that the following pages are presented to the public eye. The subject of which they treat is one of deep interest and importance. In its full extent it embraces the whole compass of revealed truth, and has, accordingly, been made the basis of several wellknown systematic treatises on divinity. The present work, however, has not the slightest pretensions to be added to their number. It professes only to be a somewhat copious examination as the several promises of the COVENANT OF GRACE, of contained in the 31st chapter of the Prophecy of Jeremiah, and quoted from thence by St. Paul, in the 8th chapter of his epistle to the Hebrews.

This covenant of grace, in other words, the GOSPEL COVENANT, is that dispensation of God under which we live, and by which alone God will deal with men in a way of favour, or bestow

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