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seek for Glory, and Honour, and Immortality, ea ternai Life : but unto them that are contentious and do not obey the Truth, but obey unrighteousness, Indignation and wrath : Tribulation and anguish upon every soul of man that doth evil, of the Few first, and also of the Gentile ; büt Glory, Honcur and Peace to every man that worketb good, to the Few first, and also to the Gentiles; for there is no respect of Persons with God, 2 Rom. 6, 7, 8, 9, 10, 11. What this good, and this evil is, the Gospel acquaints us; and if we do what the Gospel commands, we shall be acquitted and rewarded; if we do what it forbids, we shall be condemned. So thắt we certainly know, that all wicked Men, who live in the wilful Commission of any known Sin, shall be finally condemned: Christ will at that Day profefs unto them, I never knew you, depart from me ye that work iniquity, 7 Mat. 23. Know ye not, that the Unrighteous shall not inherit the Kingdom of God ? be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, nor Abusers of themselves with Mankind; nor Thieves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, fall inherit the Kingdom of God, i Cor. 6.9, 10. But the Righteous shall shine forth like the Sun, in the Kingdom of their Father. And who these Righteous are St. John tells us, Little Children, let no Man deceive you, be that doth righteousness is righteous, even as he is righteous : He that committeth fin is of the Devil, for the Devil finneth from the beginning ; for this purpose was the Son of God manifested, that he might destroy the works of the Devil. Whosoever is born of God, doth not commit

fin; for bis Seed remaineth in him : and he cannot
Jim, because he is born of God, in this the Childrens'
of God are manifested, and the Children of the
Devil: Whosoever doth nat Righteousness, is 710t of
God, neither be that loveth not his Brother, 1 Joh. 3:
7, 8, 9, 10.

This is very plain, and so exprefly taught in
Scripture, that every Man may as certainly know
whether he shall be saved, or damned, at the last
Day, as he can know whether he be a Good or a
Bad Man ; whether he doth Righteousness, or
commits Iniquity.

But most Men are conscious to themselves of so much wickedness, that they don't love to hear of this; for what will become of them, if they must be rewarded or punished according to their Works? What difference is there between the Law and the Gofpei , if they must still be judged according to their Works? For what could the Law do more than condemn the wicked, and reward the good ? But they are Sound and Orthodox Believers ; they believe in God, who justifieth the ungodly; they believe in Chrift, and trust in him for Salvation; and there is no condemnation to those who are in Christ Jefus: they expect to to be justified by

8 Rom. i. Faith; to be saved by Grace, and that without the Works of the Law; And what has the Law then to do to condemn them, who believe in Chrift, who have satisfied the Law in Christ, who have fulfilled the I w in him who are wafhed from their fins in his Blood, and are cloathed with his Righteousness imputed to them? Those who are not in Christ muft indeed be judged by their Works, but all trtre Believers


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the Prophets,


are justified by their Faith, and saved by Grace.

Now it must be confessed, this is very exprelly taught in Scripture, that we are justifyed by Faith, and saved by Grace, and that without the works of the Law: By the Deeds of the L:w there shall no flesh be justified in his fight.

But now the Righteousness of God without the manifeft, being witnesled by the Law and

even the Righteousness of God which 3 Rom 20, is by faith in Feftus Chrift -Being justified freely 21,22,24, by bis Grace, through the Redemption which is in

Christ Fifus : whom God bath set forth to be a Pro

pitiation through Faith in his Blood, to declare bis 4 Rom. Righteousness for the Remiffion of Sins that are past,

through the Forbearance of God. That Abrabam our Father was not justified by Works but by Faith: That being justified by Faith we have

Peace with God. through cur' Lord Jesus Christ. s Rom. 1. By Grace you are saved; through Faith, and that

not of your selves, it is the gift of God; not of works, Eph. 8,9 left any man should boast. Nút by Works of 3 Tit. 5. Righteousness which we have done, but by Grace bath

be Taved us by the washing of Regeneration, and renewing of the Holy Ghost.

But then it is as plain on the other hand, that God will render to every man according to bis

deeds : that we must all appear before the Judgment2 Rom. 6.

Seat of Christ, to receive the Things done in the sCor.5.10 Body, according to what we have done, whether it.

be good or bad. That Chri2 will condemn all wicked Christians, whatever their Faith be, Not every one that saith unto me, Lord, Lord, Jhall enter into the Kingdom of Heaven, but be that doth the will of my Father which is in Heaver.


Many will say unto me in that day, Lord, Lord, 7 Mat. 21, kavé we not prophesied in thy Name, and in thy 22, 23. Name cast'out Devils, and in thy Name done many wonderful Works: and then will i profess unto them, I never knew you, depart from me, ye that work iniquity.

What shall we say then to this matter? both these Propositions must be allowed to be undoubtedly true : We are justified by Faith, we are saved by Grace, without the Works of the Law; and we shall be judged according to cur works, and Mall receive what we have done in this body, whether good or evil. That is, we are justified by Faith, justified freely by Grace, through the Redemption which is in Christ Jefus, and through Faith in his Blood, and yet shall be condemned at the last Judgment, if we live wickedly. This is a matter of very great consequence to be plainly státed, because a great many Christians encourage themselves in fin with vain hopes, and eternally perilh by presumptuous Faith and Reliance on Christ.

I. Now in the first place, that whatever mistakes, or misapprehensions Men 'may have about the Nature of Faith and Justification, may not endanger their Souls by encouraging them in Sin, I observe, that we must reconcile the Doctrine of Justification by Faith without Works, to our being judged by our Works, not expound away the Doctrine of our beingjudged according to our Works, to reconcile it to our Notions of Justification by Faith. And there are manifest Reasons for this.

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1. Because it is expresly taught in Scripture, that we shall be judged by our Works, as it is, that we are justified by Faith, and therefore we must not oppose our Justification by Faith, to our being judged by our Works : For that is not to expound Scripture, but to con- . fute one Scripture Doctrine by another; to prove that we shall not be judged by our Works, though the Scripture says we shall, because the Scripture also teaches, that we are justified by Faith without Works. Now if it be allowable to reject any Scripture Doctrine, or to confute one Doctrine by another, we may with as good reason confute them both by each other, and believe neither; for if they can't be reconciled, but we must deny one, our being judged by our Works does as plainly prove, that we are not justified by Faith without Works, as Justification by Faith proves, that we shall not be judged by our Works : We must distinguish between expounding and reconciling Scripture, and confuting it, and therefore whatever we believe about Juftification by Faith, we must still confess, we shall be judged by our Works.

For 2. There is great reason to expound Justification by Faith, by our being judged by Works; because when we are told in Scripture, That God will render to us according to our Deeds, that every man must receive the Things done in bis Body, according to what he hath done, whether it be good or bad. These are plain proper Expressions, without any Figure or Metaphor in them, and therefore are capable of no other fense, than what the words at first view signi

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