T H E WORKS Of the Moft Reverend Dr. J Tillotfon, ohn L A T E Lord Archbiíhop of C A N T E R B U R Y : CONTAINING Two Hundred Sermons andDifcourfes, On SE VERAL kOCCAS IONS. To which are Annexed, PR AY E R S Compofed by him for his own Ufe. AD I S C OU R S E to his Servants before the SACRA AMEN .T. And a Fo R NI_ of PRAYER Compofed by him, for the Ufe of King William ; Being A L L that were Printed after his Grace's Deceafe ; now Colle&ed into Two VOLUMES. TOGETHER WITH TABLES to the Whole: One of the Texts Preached upon. Another of the Places of Scripture occafionally Explain'd. A Third, An Alphabetical Table of Matter. Publithed from the Originals By RALPHBARKER, D. D. Chaplain to his Grace. VOLUME the Second. L O N D O N : Printed for William Rogers, Timothy Goodwin, Benjamin Tooke, and john Pemberton, in Fleerlireet. john Nicholfon in Little - Britain, and 1acob Tonfon, in the Strand. MDCCXII.
IMPRIMATUR, Feb,'. 16. 1691.. Tho, Cantuar. 46.01IIMMIMN113.,I
T H E TEXTS OF EACH SERMON in this VOLUME. E R M. CV. The Necefìity of Repentance and Faith. Ads xx. 1.1. Tellifying both to the 7ews, and alto to the Greeks, Repentance towardGod, and Faith towardour Lord 7efus Chrifi. Page a SERM. CVI. Of Confelfing and Forfaking Sin, in order to Pardon. Prov. xxviii. 13. He that covereth his Sins(hall not proffer : but whofo confej/eth andforfaketh them, (hall have Mercy. P. 8 S ERM. CVH. Of Confeffion and Sorrow for Sin. Pfalm xxxviii. 18. I will declare mine Iniquity, and be fortyfor my Sin. P. 17 S E RM. CXIII. The unprofitablenefs of Sin in this Life, an Argument for Repentance. Job xxxiii. z7, 2.8. Ile looketh upon men, and if any fay, Ihave finned, andpervert.. ed that which was right, and it profitedme not; He will deliver hisfoulfromgòing into the pit, and his life /hall fee the light. P. zq S ERM. CIX, CX. The Shamefulnefs of Sin, an Argument for Repentance. Rom. vi. 7.1, az. What fruit had ye then in thole things, whereof ye are now a- . fhamed ? For the end of thole things is Death. But now king made free fromfn, and become Servants to God, ye haveyour fruit unto Holinefs, and the endEver- lolling Life. P3z,39 S ERM. CXI. The final Iffue of Sin, an Argument for Repentance. Text, Ibid. P 45 S E RM. CXII. The prefent and future Advantage of an Holy and Text, /bid Virtuous Life. P. 5" S E RM. CXIII, CXIV, CXV. The Nature and Neceffity of holy Refolution. Job xxxiv. 3 I, 3i. Surely it is meet to be Paid untoGod, I have born chaflifement, I will not offend any more : That which Ifeenot, teach thou me; if I have done Iniquity, I will do no more. P 63, 69, 76 a SERM,
ii The CONTENTS. SE RM. CXVI, CXVII. The Nature and Neceflity of Reflitution, Luke xix. 8, 9. And if I have taken any thing from any Man by falfe accu(ation, I re/lore him fourfold. And lefus Paid unto him, This day is Salvation come to this Houfe. p. 8z, 89 S E RM. CXVIII. The Ufefulnefs of Confederation, in order to Repentance. Deut. xxxii. 2,9. 0 that they were wife, that they_ÿunderfiood this, that they would confider their latter end! P. 97 SERM. CXIX. The Danger of Impenitence, where the Gofpel is Preached. Matth. xi. zu, zz. Woe unto thee Chorazin; woe unto thee Bethfaida ! for if the mighty works which were done in you, had been done in Tyre andSidon, they would have repented long ago infackcloth andafhes. But I fay unto you, It fhall be more tolerable for lyre and Sidon at the day ofjudgment, thanforyou. p. 104 S E RM. CXX, CXXI, CXXII, CXXIII. Of the Immortality of the Soul, as difcover'd by Nature, and by Revelation. z Tim. I. no. But is now made manifefi by the appearing of our Saviour lefts Chrifl, who bath abolifhed Death, and bath brought Life and Immortality to light, through the Gofpel. p. axo, 118, az7, 132. S E R. M. CXXIV. Of the Certainty of a Future Judgment. 2. Cor. v. no. For we muff all appear before the lodgment Seat of Chrifi, that every one may receive the things done in his Body, according to that he bath done, whe- ther it be good or bad. P. 139 S ERM. CXXV. Of the Perlon by whom the World fhall be judged. Text, aid. . P. 145; S E RM. CXXV I. Of the Perlons who are to be judged. Text, Ibid. 151 S ERM. CXXVII. Of the A&ions for which Men will be accountable: Text, Ibid. P. 157, S ER. M. CXXVIII. Of the Sentence to be pafs'd at the Day of Judgment. Text, /Aid. p. 16z SERM. CXXIX. The Uncertainty of the Day of Judgment, confider'd and improv'd. Mark xiii. 32., ;3. But of that Day and that Hour knoweth. no Man, no not the An- gels whichare in Heaven, neither the Son, but the Father. Take ye heed, watch and pray ; for ye know not when the Time is p. 169 SERM<
The CONTENTS. iii S E R M. CXXX. The Certainty, and the Bleffednefs of the Refurre &ion of true Chriftians. Theft iv. 04. For if we believe that Kos died, and rafe again; even fo them ajawhich fleep in jefus, will God bring with him. P. 179 SERM. CXXXI, CXXXII. Of the Happinefs of Good Men, in the future State. 1 John iii. z. It Both not yet appear what we (hall be ; but we know, that when he 'hall appear, we 'hall be like him ; for we 'hall fee him as he is. p. 188, 194 S E RM. CXXXIII. The Wifdom of Religion juftified, in the dif- ferent Ends of good and bad Men. Prov. xiv. 31. The Wicked is driven away in his Wickednefs : but the Righteous bath Hope in his Death. p, zoo SERM. CXXXIV. The Ufefulnefs of confidering our latter End. Pfal. xc. 12. So teach us to number our Days, that we may apply our Hearts unto Wifdom. p. 212 S ERM. CXXXV, CXXXVI, CXXXVII. The Life of Jefus Chrifl: confider'd, as our Example. é Pet. ii. yr. Leaving us an Example, thatye'hould follow his Steps. p. 22.1, (228, 237 S ERM. CXXXVIII. The Sufferings of Chril confider'd, as a proper Means of our Salvation. I Cor. 1. 13, 24. But we preach Chilli crucified, unto the Jews a Stumbling -block, and unto the Greeks Foolifhnefs ; But unto them which are called, both Jews and Greeks, Chrifl the Power of God, and the Wifdom ofGod. P. 24; S ERM. CXXXIX. The Evidence of' our Saviour's Refurre&ion. A6Is I. 3. 7'o whom alfa he fhewed himfelf alive after his Pafon, by many infallible Proofs, beingfeen of them forty Days, and [peakingof the Things pertaining to the Kingdom of God. p. 251 S ERM. CXL. The Poflibility of the Refurre&ion afferted and proved. Ashis xxvi. 8. Why fhauld it be thought a Thing incredible with you, that God fhould raije the dead a P. 2.58 S ERM. CXLI. The Refurre&ion of our Saviour confider'd, as an Argument for feeking Things above. Col. iii. 1, z. If ye then be rifen with Chrifl, Peek thole Things which are above, where Chrifl fttteth at the Right Hand of God. Set your Affetlione on Things a- bove ; not on Things on theEarth. p. 2.65 SERK
iv The CONTENTS. S ERM. CXLI I. The Circumflances and Benefits of our S'aviour's Afcenfion. Ads I. 9, ro, I r. Andwhen he hadfpoken theft Things, while they beheld, he was taken up, and a Cloud receivedhim out of their Sight. And while they lookedfled- faßly toward Heaven, as he went up, behold, two Men floodby them in white Appa- rel, which alfo /aid, Te Men of Galilee, whyflood ye gazing up into Heaven ? This fame 5efus which is taken upfromyou into Heaven, /hallfo come, in like manner, as ye have feenhim go into Heaven. P. 2.71 S ERM. CXLIII. Of the Gift of Tongues conferr'd on the Apoftles. Ads ii, r, 1,, 3, 4. And when the Day of Pentecofl was fully come, they were all with one Accord in one Place. And luddenly there came afoundfrom Heaven as of a mighty rufhing Wind, and itfilled all the Houle where they were fitting. And there appeared unto them Cloven Tongues like as of Fire, and itfat upon each of them. And they were all filled with the Holy Gholl, and began to/peak with other Tongues, as the Spirit gave them Utterance. P. 299 S E RM. CXLIV. Of the Coming of the Holy Ghofl, as an Advocate for Chrifl. John xvi. 7, 8. Neverthelefs, I tell you the Truth ; It is expedient foryou that Igo away : For if Igo not away, the Comforter will not come unto you; but if Idepart, Iwill fendhim untoyou. And when he is come, he will reprove the World of Sin, andof Righteoufnefs, and of judgment. p. 285 S ERM. CXLV. Of the Coming of the Holy Ghofl, as a Guide to the Apoflles. John xvi. r 2, r 3. Ihave yet many things to fay unto you, but you cannot bearthem now, Howbeit when he, the Spirit of Truth, is come, he will guide you into all truth. P. 292 S ERM. CXLVI, CXLVII. Of the ordinary Influence of the Holy Ghofl, on the minds of Chriflians. John vii. 39. But thisfpake he ofthe Spirit, which they that believe on him, fbould receive. For the Holy Ghofl was not yet given, becaufe that 3'efus was not yet glorified. P. 298, 304 SE RM. CXLVIII. The Fruits of the Spirit, the fame with Moral Virtues. Ephef. v. 9. For the Fruit of the Spirit is in all goodnefs, and righteoufnefr, and truth. P. 311 S E RM. CXLIX. The Neceflity of Supernatural Grace, inorder to a Chriflian Life. John xv. q. --- For without me ye eau do nothing. P. 319 S ERM. CL, CLI, CLI I. Of the Form, and the Power of Godlinefs. Tim. iii. 5. Having a Form of Godlinefs, but denying the Power thereof. p. 325 (334, 339 SERM.
The CONTENTS. S E RM. CLIII, CLIV, CLV. Of the Necellity of Good Works. Tit. iii. 8. This is a faithfulfaying, and theft things Iwill that thou affirm conflantly, that they which have believed in God, might be careful to maintain good works. Ihefe things are goodand profitable unto men. P. 344, 355, 36o S ERM. CLVI. Of doing all to the Glory of God. s Cor. x. 31. Whether therefore ye eat or drink, or whatfoever ye do, do all to the glory of God. p. 365 S ERM. CLVII. Doing good, a Security againft Injuries from Men. s Pet. iii. x3. And who is he that will harm you, if ye be followers of that which is good ? P 372, SERM. CLVIII. Of Diligence in our general and particular Calling. Eccl. ix. so. Whatfoever thy handftndeth to do, do it with thy might : fir there is no work, nor device, nor knowledge, nor wifdom in the grave, whither thou goefi. P. 378 SE RM. CLIX. Of the Bleffednefs of Giving, more than that of Receiving. Ads xx. 35. The latter part of the Verfe : And to remember the words of the Lord lefus, hefaid, It is more bided to give, than to receive. The whole Verfe runs thus, I have(hewed you all things, how that fo labouring, ye ought to fupport the weak, and to remember the wards of the Lord 7efas, how hefaid, It is more bleed togive, than to receive. p. 386 S ERM. CLX. The Evil of Corrupt Cómmunication. Ephef. iv. 2,9. Let no corrupt Communication proceed out ofyour Mouth ; but that which is good to the ufe ofedifying, that it may minifler Grace to the hearers. p. 397, S ERM. CLXI, CLXII, CLXIII, CLXIV. The true Remedy againft theTroubles of Life. John xiv. 1. Let not your heart be troubled : ye believe in God; believe alfo in me, ( 400, 406, 412., 418 SERM. CLXV. Of the Nature of Faith in general. Heb. xi. 6. But without Faith it is impofble to pleafe God. p. 42,4 S E RM. CLXVI. Of a Religious and Divine Faith. Text, Ibid. P. 43% S ERM. CLXVII, CLXVIII, Of the Faith or Perfwafion of a Divine Revelation. Text, Ibid. P. 440) 445 SERM. CLXIX. Of the Teftimony of the Spirit, to the Truth of the Gofpel. Text, Ibid. P 453 b SERM.
vi The CONTENTS. SERM. CLXX. The Efficacy, Ufefulnefs, and Reafonablenefs of Divine Faith. Text, Ibid. 1 P. 450 S E R M. CLXXI. Of the Chriflian Faith, the Means of its Convey- ance, and our Obligation to receive ir. John xx. 35. But thefe are written that ye might believe that yefus is the Chrijl, the Son of God, and that believing ye might have life throughhis Name. p. 468 S ERM. CLXXVI. Of the Chriflian Faith, which Sanftifies, Juflifies, and Saves. Text, Ibid. P. 474 S ERM. CLXXIII. Of Juflifying Faith. Text, Ibid. P. 480 S E RM. CLXXIV. The Condition of the GofpelLCovenant, and the Merit Of Chriff, confiflent. Text, Ibid. P. 486 SERM. CLXXV, CLXXVI, CLXXVII. Of the Miracles wrought in Confirmation of Chriflianity. lieb. ii. 4. God alfo bearing them witnefs, both with Signs and Wonders, and with divers Miracles, andGifts of the HolyGhoJl, according to his own will? p. 493 P. 503, 509 SERM. CLXXXIII, CLXXIX. The Advantages of Truth, in Oppofition to Error. t John iv. 4, 5. re are of God, little Children, and have overcome them : becaufe greater is he that is in you, than he that is in the world. They are of the World: thereforefpeak they of the World, and the World heareth them. p. 514, 510 SERM: CLXXX. The Evidences of the Truth of the Chriflian Religion ; with the Caufe, and the Danger of Infidelity. 2, Cor. iv. 3, 4. But if our Gofpel be hid, it is hid to them that are loll: In whom the God of this World hash blinded the Minds of them which believe not, left the light of the glorious Gofpel of (brill, who is the Image of God, fhould thine unto tbem. P. 515 S E RM. CLXXXI, CLXXXII, CLXXXIII, -CLXXXIV, CLXXXV, CLXXXVI, CLXXXVII, CLXXXVIII. The Evidences of the Truth of the Chriflian Religion. Text, Ibid. 530, 537, 543, 549, 555, 561, 569, 577 S ERM. CXLXXXIX, CXC, CXCI. The Excellency and Univer- fality of the Chriflian Revelation, with the Sin and Danger of rejeting it. John iii. tg. And this is the Condemnation, that light is come into the world, and men loved darknefs rather than light, becaufe their deeds were evil, p. 586 ( 5935 599' SERM.
The CONTENTS VII S ERM. CXCII. The Ground of bad Mens Enmity to the Truth. St. John iii. zo. For every one that loth evil, hateth the light, neithercometh to the light, left his deeds fhouldbe reproved. p. 608 SE RM. CXCIII. True Liberty, theRelult of Chriflianity. Sr. John viii. 36. If the Son therefore (hall make you free, ye fhall le free indeed (p. 61q SERM. CXCIV. The Duty of improving the prefent Opportunity and Advantages of the Gofpel. St. John xii. 35. Thenfail yefus unto them, Tet a little while is the light with ÿóu; walk whileyou have the light, left darknefs come uponyou. p. 62.1 SE R. M. CXCV. The folly of hazarding eternal Life, for temporal Enjoyments. Matth. xvi. 2.6. For what is a manprofited, if hepail gain the whole world, and lofe his own Soul? or what fhall a man give in exchange of his Soul? p. 618 S ERM. CXCVI, CXCVII. The Reafonablenefs of fearing God more than Man. Luke xii. 4, 5. And Ifay untoyou, my friends, Be not afraid of them that kill the Body, and after that nave no more that they cando. But I willforewarn you whom ye (hall fear : Fear him, which after he bath killed, bath power to call into hell, yea, I fay unto you, Pear him. p. 615, 64 t SE RM. CXCVIII, CXCIX. The Efficacy of Prayer, for obtaining the Holy Spirit. St. Luke xi. i;. Flow much more fhall your heavenly Father give the holy fpirit to them that ask him ? p. 645 65 SERM. CC. The bad and the good life of God's lignal Judgments upon others. Luke xiii. 5. I tell you, Nay : lut except ye repent, ye (hall all likewife perifh. p. 659 PRAYER S Compos'd by Arch-bifÏ op TILLo TSON. To which is added, A short Disc O U R S E to his Servants before the SACK A M E N T. APrayer before the Sermon. A Prayer, which (as the Publifher confeílures) be ufed before his Cmpofng his Sermons. Prayers ufed by him theday before his Confecration. p 67i .4 Difcourfe to his Servants, concerning receiving the Sacrament; p. 676 p. 676 A Foríri
viii The CONTENTS. A Form of PRAYERS, ufed by His late Majefty K. WILLIAM III. when he received the Holy SACRAMENT, and on other Occafions. APrayer to God, that he would be pleated to afill and accept my Preparation to receive the Bio//ed Sacrament. p. 677 A Penitent Confefon of Sins, with an humble Supplication for Mercy and Forgivenefs. ( ibid. APrayer for the Grace and Affi(lance of God's Holy Spirit, to enable me to refolve and to do better for the future. p. 678 An humble Interceffion with Godfor all Mankind; for the whole ChrißianChurch, and more particularly for that part of it which is planted in thefe Kingdoms; for the ueen, and for all under our Government; for 'my Relations and Friends; for my Native Country, and foamy Allies, &c. p. 679 A Thankful Acknowledgment of the Mercies of GOD both Temporal andSpiritual; and above di/ for the Redemption of Mankind by the Humiliation andSufferings of his Son in our Nature. p. 68o A Prayer to God, to prepare my Heart for the worthy receiving of the Holy Sacra- ment, and to make mepartaker of the Ridings and Benefits of it. p. 681 Short Meditations and Ejaculationsat the Communion. ibid. A Prayer to be ufed in private afterwards. p. 68a SERM.
SERMON °The NecetiityofRepentance and Faith. ACTS 2O.'2í. reflifying both to the Jews, and alto to the Greeks, Repentance toward God, and Faith towardour Lord Je/usChrifl. O have feen St. Paul in the Pulpit, was one of thofe three things which St. Aquiline thought worth the willing for. And Pure it were very defirable to have feen this glorious Inftrument of God, who did fuch Wonders in the World, to have heard that plain and powerful Eloquenceof his, which was fo mighty through God. for the calling down of flrong Holds, and thefubduing ofMen to the Obedience of the Gofpel ; to have beheld the Zeal of this holy Man, who was all on fire for God, with what ardency of Affeftiort, andearneftnefs of Exprefüon, he perfwaded Men to come in to C(rrifl, and en- tertain the Gofpel. This were very defirable ; but feeing it is a thing we can- not hope for, it fhould be tome fatisfa&ion to our Curiofity, to knowwhat St. Paul preached, what was the main Subje& of his Sermons, whither he referr'd all his Difcourfes, and what they tended to. This he tells us in the Words that I have read to you, that the main Subftance ofall his Sermons was Re- pentance toward God, and Faith toward our Lord 7efirs Chrifl. The Occafion of the Words was briefly this. St. Paul being in his Journey to jerufalem, and intending tobe therebythe Day ofPentecoft, that he might not be hindred in his Journey, he refolves to pats by Ephefüs, and only to call to him the Elders of the Church to cha-ge them with their Duty, and the Care of the Church ; and to engage them hereto, he tells them how he had carried and de- meaned himfelf auiong them, v. 18. withwhat Diligence and Vigilance he had watched over them, with what Affe&ion and Earneftnefs he had preached to them, v. t g, 20. And here in the Text he tells them, what had been the Sum of his Do&rine, and the Subftance of thofe many Sermons he had preached a- mong them, and what was the End and Defign of all his Difcourfes, vie. To perfwade Men to Repentance towardGod, and Faith towardour Lord Jefes Chrifi ; Tefifying both to the Jews and Greeks, &c. I (hall explain the Words a little, and then fix upon the Obfervations which I intend to fpeak to, becaufe I deign this only as a Preface to Tome larger Difcour- fes of Faith and Repentance. For Explication. Tefifying, the Word is ;`;z,a¢,-n,?'ccapg,,, which liignifies to tefHfy, to prove a thingby Telimony ; fo 'tis ufed, Heb. 2. 6. But one in a cer- tain place teflii eth, faying. In Heathen Writers the Word is often ufed in a Law fence, for contefting by Law, and pleading in a Caufe ; and from hence it figni- fies, earneftly to contend or perfwade by Arguments and Threatnings. In the qfe of the LXX. it lignifies to proteft, to convince, ro prefs earneftly, to per- fwade. It is ufed molt frequently by St. Luke in a very intenfeSignification, and is fometimes joined with exhorting, which is an earneft perfwading to a thing, Alls 2. 40. And withmany other Words did he teflify and exhort, raying, fave your fives from this untoward Generation; and with Preaching, Ali 8.25. And when they
2 The Neceffity of Vol. II. they had teflified andpreached the Word of the Lord; and fo Afír 18.5. Beingpref. fed in Spirit, be teftified to the Jews, that jefuswas the Cñrift. Being preldin Spi- rit, fignifiesIntention and Vehemency in teltifying to them, that he did vehe- mently endeavour to convince them ; it teems tobe equivalent to the Expreffion, v. 28. where it is faid, Apollo, did mightily convince the Yew, that fefus was the Chrifl ; that is, did ufe fuch Perfwafions and Argumentsas were fufficient to con- vince ; and to mention no more, Al#s 28. 23. He expounded and teffled the Kingdom ofGod, perfwadingthem concerning Jefu,. St. Paul in his Epiffle to Timothy ufeth this Word in a molt vehement Senfe, for giving a folemn Charge, r. Tim. 5. z r. I charge thee before God and the Lord yefus Chrifi, the Word is 'txua;zv;occxi ; and fo 2 Tim. 2. 14. charging, them before the Lord, that they firive not data Words; and fo z Dm. 4.1. I charge thee before God and the Lord refus Chriji and here in the Text the Word foetus to be of a very high and intenfe Signification, becaufe of the Circumftances mentioned be- fore and after ; he tells us before, that he taught them at all Seafons, v. i8. pub- licklyand from Houfe to Houfe, sr. 20. and afterwardsat the 31. v. that he warned tht'mDay and Night withTears. So that teflifying to the 7ews Repentance andFaith, muff lignifie his prefling and perfwading of them with the greateft Vehemency, to turn from their Sins, and believe on the Lord Jefus Chrift ; his charging on them thefe things as their Duty, his pleading with them the Neceflìty of Faith and Repentance, and earneítly endeavouring to convince them thereof. Repentance toward God, and Faith toward our Lord Jefus Chrifi: What is the Reafon of this appropriationof Repentance and Faith, the one as properly refpe- éting God, and the other our Lord 7efus Chrift 1 I anfwer. Repentance doth properly, refpeet God, becaufe he is the Party offended, and to whom we are to be reconciled ; the Faith of the Gofpel doth properly refer to the Lord Jefus Chrift, as the chiefand principal Objet.t of it , fo that by teflifyingto them Repen- tance toward God, &c. we are to underftand that theApoffle did earneftly prefs and perfwade them to repent of their Sins, whereby they hadoffended God, and to believe on the Lord Jefus Chrift, as the llleas, thePerfon that was ordained of God, and fent tobe the Saviour ofthe World. From the Words thus explained, this is the Obfervation that doth natural- ly arife, That Repentance and Faith are theSum and Subftanceof the Gofpel ; and that Miniflers ought with all Earneftnefs and Vehemency toprefs People to repent and believe, tocharge themwith thefe as their Duty, and by all means to endeavour to convince them oftheNeceffity of them. In the handling ofthis I fhall do thefe Two things. Firft, Shew you what is included in Repentance and Faith, that you may fee that they arethe Sumof the Gofpel. And, Secondly, Shew you the Necef ity of them. Firfi, What is included in thefe. L Repentance; this properly 6gnifiesa Change ofMind, aConvietion that we have done amifs, foas to be truly forry for what we have done, and heartily to with that we had not done it. To repent, is to alter our Mind, to have other Apprehenfions ofthings thanwe had, to look upon that now as evil, which we did not before; from whencefollows Sorrow for what we have done, anda re- folution of Mind for the future not to do again that which appearsnow to us to be fo evil, that we are afhamedof it, and troubled for it, and with we had never done it. So that Repentance implies a Convi&ion that we have done fomething that isevil and finful, contrary to the Lawwe areunder, and thofe Obligations ofDuty and Gratitude that lie upon us, whereby God is highly provoked and in= cenfed againft us, and we in dangerof his Wrath, and the fad Effe&s of his Dif pleafure; upon which we are troubled, and grieved, and afhamed for what we have done, and with we had been wifer, and had done otherwife ; hereupon we refolve never to do any thing that is finful, that is contrary to our Duty and Ob- ligations to God, and by which we may provoke him againft us. Thefe two things are contained in a true Repentance, a deep Senfe of, and Sorrow for the Evils "MI
Sarin, CV. Repentance and Faith. 3 Evils that are pall, and the Sins that we have committed ; and a firmPurpofe and Refolutionof Obedience for the future; of abflaining from all Sin, and doing whatever is our Duty ; the true Effe& of which Refolution, is the breaking off the Pra&ice of Sin, and the Courfe of a Wicked Life, and a conftant Courfe of Obedience. If. Faith in Chrifl is an effe&ual believing the Revelation of the Gofpel, the Hifiory and the Dottrine of it ; the Hifiory of it, that there was filch a Perfon as Jefus Chrift, that he was the true Mefas, prophefied of and promifed in the Old Teflament, that he was born and lived and preached, and wrote the Mira- cles that are recorded, that he was crucified and rote again, and afcended into Heaven, that he was the Son ofGod, and fent by him into the World, by his Do- arine to inflru&, and by the Example of his Life to go before us in the way to Happinefs, and by the Merit and Satisfaetion of his Death andSufferings, to ap- peafe and reconcile God to us, and to purchafe for us the Pardon of our Sins and eternal Life, upon the Conditions ofFaith and Repentance and fincere Obe- dience; and that to enable us to the Performance of thefe Conditions, he promi- fed and afterward fent his Holy Spirit, to accompany the Preachingof his Gof- pel, and to affift all Chriflians to the doing of that which God requires W them ; this is the Hillaryof the Gofpel. Now the Doarine of it contains the Precepts and Promifes and Threatnings of it, and Faith in Chrift includes a firmBelief of all thefe ; of the Precepts of the Gofpel as the Matter of our Duty, and the Rule ofour Life ; and of the Protni- fes and Threatnings of the Gofpel, as Arguments to our Duty, to encourage our Obedience, and deter us from Sin. So that he that believes the Lord Jefus, be- lieves him to be the great Guide and Teacher fent from God, to bring and con- du& Men to eternal Happinefs, and that therefore we ought to hearken to him and follow him ; this is to believe his Prophetical Office. He Believes that he is the Author of Salvation, and hath purchafed for us forgivenefs of Sins, ranfom fromHell, and eternal Life and Bleffednels upon the Conditions before mentio- ned, and therefore that we ought to rely upon him only for Salvation, to own him for our Saviour, and to beg of him hisholy Spirit, which he hath promifed to us, to enable us to perform the Conditions required on our part ; this is to believe his Priefily Office. And laflly, He believes that the Precepts of the Got- pel, being delivered to us by the Son of God, ought to have the Authorityof Laws upon us, and that we arebound tobe obedient to them ; and for our encou- ragement if we be fo, that there is a glorious and eternal Reward promifed to us; and for our terror if we be not, there are terribleand eternal Punifhments threatned to us 6 to which Rewards, the Lord Jefus Chrift at the Day of Judg- ment, will fentenceMen, as the great Judge of the World ; and this is to believe the Kingly Office ofChrift. And this is the Sum of that which is meant by Faith towards the Lord Jefus Chrifi, which the Apoflle faith was one Subjeet of his preaching. And the proper and genuine Effe& of this Faith, is to live as we believe, to conform our Lives to the Dottrine, to the Truth whereof we affent. Hence it is that true Chriflians, that is, thole who fafhioned their Lives according to the Gofpel, are call'd Believers; and the whole of Chriflianity is many times con- tained in this Word believing, which is the great Principle of a Chrillian Life. As in the Old Teflament all Religion is expreffed by the fear of God; fo in the New, by Faith inChrifi. And now you fee what is included in Repentance and Faith, you may eafily judge whether there be not the Sumof the Gofpel, that Men fhould forfake their Sins and turn to God, and believe the Revelation of the Gofpel concerning Jefus Chrift, that is, heartily entertain it and fubmit to it. What did Chrift preach tothe /ews, but that they would repent of their Sins, and believe on him as the Meffzas? And what did the Apoftles preach, but to the fame purpofe? When St. Peter preached to the Jews, Acts 2. the Effe& of his Sermon and the Scope of it was to perfwade them to repent and be baptized in the Name ofjefes, that is, to profels their Belief in him, v. 38. And fo Abls 3.19, This is the Conclulion of B a his
4 The Necefty of Vol. IL his Difcourfe, repent therefore and be converted, and then he propounded Chrift to them as the Obje& of their Faith, being the great Prophet that was prophefed of by Mofes, who fhould be raifed up among them, v.22. So likewife St. Paid when he preached to the Jews and Gentiles, thefe were his great Subje&s, Afar. 17. 3o. This is the condufion of his Sermon to the Athenians, to perfwade them to repent by the confiderationof a future Judgment; and to perfwade them to believe on the Lord Jefus Chrift, who was to be the Judgeof the World, from the Miracleof his Refurre&ion ; But now he commands all Men every where tore- pent, becaufe he bath appointed a Day, &c. whereofhe hash given affuranee untoall Men, inthat he hath raifed him from the dead. So that you fee that thefe are the great Do&rines of the Gofpel, and were the Sum of the Apoftle's preaching ; all their Sermons were Perfwafives to thefe two Dutiesof Repentance andFaith. Secondly, For the Neceffity of thefe Do&rines:. They are neceffary for the efcaping of eternal Mifery, and attaining of everlafting Happinefs. And this will appear, by confidering the Nature of them, and the Relation they have to both thefe. For the avoidingof eternal Punifhment, 'ris neceffary the Guilt should be re- moved, which is an Obligation to Punifhment, and that cannot be but by Par- don ; and fure we cannot imagine that God will ever pardon us without Repen- tance; hewill never remit to us thePunifhment of Sin, fo long as we tell him we are not at all troubled for what we have done, and we are ofthe famemind Rill, and will do the fameagain; and till we repent, we tell God this, and we may be fore God will not caft away his Pardons upon thofe that defpife them ; fo that Repentance is neceffary to the efcapingofHell. AndFaith in Chrift is neceffary to it ; for if this bethe Method ofGod'sGrace, not to pardon Sin without Satisfa&ion, and Jefus Chrift hath made Satisfa&ion for Sinby theMerit of hisSufferings, and if it be neceffarythat we fhould believe this, that the Benefit hereofmay redound to us ; then Faith inChrift is neceffary to the obtainingof the Pardon ofSin, by which the Guilt of Sin is removed, that is, our Obligation toeternal Punifhment. And then for attaining Salvation. Chrift having in the Gofpel revealed to us theWay and Means to eternal Happinefs, it is neceffary that we fhould believe this Revelation of the Gofpel by Jefus Chrift, in order to this end. So that you fee the Necefíity of Faith and Repentance, becaufe without thefewe can nei- ther efcape Mifery, nor attain to Happinefs. I fhould now come to draw fomeInferences from this Difcourfe, but I will firft ,give fatisfa&ion to a Query or two, to which this Difcourfe feems to have given occafion. 1. Query. Youwill fay, why do I call Repentance a Do&rine of the Gofpel ? It is a DoctrineofNature. Natural Religion tells us, that when we have offen- ded God, we ought to be forty for it, and refolve to amend and reform. Anf. I do not make the Do&rine of Repentance proper to the Gofpel, as if it had not been revealed to the World before ; but becaufe it is a Do&tine which the Gofpel very much prefl'eth and perfwadeth Men to, and becaufe the great Motives and Enforcements of it are peculiar to the Gofpel. So that the Do&rine of Repentance, confidered with thofe powerful Reafons and Arguments toit which the Gofpel furnifheth us withal, is in this fenfe proper to the Gofpel, and not known to the World before. There are two Motives and Enforcements to Repentance which the Gofpel fur- nifhethus with. 1. Affuranceof Pardon andRemiffion of Sins in cafe of Repentance, which is a great encouragementto Repentance, and which, before the Gofpel, the World had never any firm and clear affurance of. 2. Affuranceof eternal Rewards and Punifhments after this Life, which is a ftrong Argument toperfwade Men tochange their Lives, that they may avoid the Miferythat is threatned to impenitent Sinners, and be qualified for the Happinefs which it promifeth to Repentance and Obedience. And this the Apoftle tells us in the forementionedplace, Alls 17. 3o, 31. is that which Both as it were make Re-
Seim. CV. Repentance and Faith. Repentance to be a new Do&rine that did come with the Gofpel into the World, becaufe it was never before enforced with this powerful Argument ;. the times of that Ignorance, God'minked at ; but now be calls upon all Menevery where to repent; bccarrfe, &c. When the World was inignoraece, and had not fuch affurance ofa future State, of eternal Rewards and Punifhments after this Life ; the Arguments to Repentance were weak and feeble in comparifon of what they now are, the neceflìty of this Dutywas not fo evident. But now God bath affur'd us of a fu- ture Judgment, now Exhortations to.Repentance have a commanding Power and Influence upon Men; fo that Repentance, both as it is that which is very much preft and inculcated in the Gofpel, and as it bath its chief Motives and Enforce- ments from the Gofpel, may be faid to be one of the great Do£trines of the Gofpel. Qaery 2 Whether the preaching of Faith inChrifi, among thofe who are al- readyChriftians, be at all neceffary ? Becaufe it Teems very improper, to prefs thofe to believe in Chrift, who are alreadyperfwaded that he is the Meas, and doentertain the Hiftory and Do&rive of the Gofpel. llnf The Faith which the Apoltle here means, and which he wouldperfwade Men to, is an effectual beliefof the Gofpel; fuch a Faith as bath real Effe&s upon Men, and makes them to live as they believe ; fuch a Faith as perfwades them of the needofthefe Bleflings that the Gofpel offers, and makes them to delire to be Partakers of them, and in order thereto to be willing to fubmit to thofe Terms and Conditions of Holinefs and Obedience, which the Gofpel requires. This is the Faith we would perfwade Men to, and there is nothingmore neceffary to be preft upon the greateft part of Chriftians than this; for how few are there a- mong thofe who profefs to believe the Gofpel, who believe it in this effe&ual manner, fo as to conform themfelves to it? The Faith which molt Chriftians pretend to, is meetly negative they do not disbelieve theGofpel, they do not confident, nor trouble themfelves about it, they do not care nor are concerned whether it be true or not ; but they have not a pofitive belief of it, they are not poffeft with a firmPerfwafion of the Truthof thole Matters which are con- tained in it ; if they were, fuch a Perfwafion would produce real and pofitive Ef- feas. Every Mannaturally defires Happinefs, and 'tis impoflible that any Man that is poffeft with this Belief, that in order to Happinefs it is neceffary for him todo fuch and fuch things; and that if he omit or negleEt them he is unavoida- blymiferable, that he fhould not do them. Men fay they believe thisor that, but you may fee in their Lives, what it is they believe. So that the preaching of thisFaith in Chrifl, which is the only true Faith, is ftill neceffary. I. Inference. If Repentance towards God, and Faith in the LordJeffs Chrß, be theSumand Subitanee ofthe Gofpel, then from hence we may infer the Excellen- cy of the ChriftianReligion, which infifts only upon thofe things that do tend to our Perfe&ion and our Happinefs. Repentance tends to our Recovery, and the bringing ofus back as near as may be to Innocence. Primus innocentie gradus eft non peccaffe; fecundas, penitencie: and then Faith in the Lord JefitsChri i, tho it be very comprehenfive, and contains many things in it, yet nothing but what is eminently for our advantage, anddothvery much conduce to our Happinefs. The Hifiorical part ofthe Gofpel acquaints us with the Perron and A&ions of our Sa- viour,which conduceth verymuch toour underftanding of the Author andMeans . ofour Salvation. The Dentinal part of the Gofpel contains what God requires on our part, and theEncouragements and Arguments to our Duty, from the con- federation of the Recompence and Rewards of the next Life. The Precepts of Chrift's Doftrine are fuch as tend exceedingly to the Perfe&ion of our Nature, being all founded in Keaton, in the Nature ofGod, and of a reafonable Crea- ture ; I except only thofe pofitive Inftitutions of the Chriftian Religion, the two Sacraments, which arenot burthenfome, and areof excellent ufe. This is the frrfe. IL We may learn from hence what is to be the fum and endof our Preaching, to bringMen to Repentance and a firm belief of the Gofpel ; but then it is to be confidered, that we preach Repentance, fo often as we preach either againft Sin in general,
The Neceffity of Vol. II- general, or any particular Sin or Vice ; and fo often as we perfwade toHolinefs in general, or to thePerformance of any particular Duty ofReligion, or to the Exercife of any particular Grace ; for Repentance includes the forfaking of Sin, and a fincere Refolution and Endeavour of Reformation and Obedience. And we preach Repentance fo often as we infift upon fuch Confidérations and Argu- ments, as may be powerful to deter Men fromSin, and to engage them to Holi- nefs. And we preach Faith towards oar Lord yefus Chrif1, fooften as we declare theGrounds of the Chriftian Religion, and infift upon fuch Arguments as tend to make it credible, and are proper to convince Men of the Truth and Reafonable- nefs of it ; fo often as weexplain the Myftery ofChri(t's Incarnation, the Hiftory of his Life, Death, Refurre&ion, Afcenfion, and Intercefüon, and the proper Ends and Ufe of thefe ; fo often as weopen the Method of God's Grace for the Salvation ofSinners, the Nature ofthe Covenant between God and its and the Conditions ofit, and the way how a Sinner is juftified and bath his Sins pardo- ned, the Nature and Neceffity of Regeneration and San&ification ; fo often as we explainthe Precepts ofthe Gofpel, and the Promifes and Threatnings of it, and endeavour to convince Menof the Equity ofChritt's Commands, and to af- fure them of the Certaintyof the Eternal Happinefs which the Gofpel promifes to them thatobey it, and of the Eternal Mifery which the Gofpel threatens to thofe that are difobedient ; all this is preachingFaith in our Lord 7efus Chrift. III. This may corre& the irregular Humour and Itch in manyPeople, who are not contented with thisplain andwholefom Food, but nmft be gratified with fub- lime Notionsand unintelligibleMyfteries, with pleafant Paffages of Wit, and ar- tificial Strains of Rhetorick, with nice and unprofitable Difputes, with bold In- terpretations of dark Prophecies, and peremptory Determinations of what will happen next Year, and a pun&ual Rating of the time when Anti-Chrifi [hall be thrown down, andBabylon (hall fall, and who (hall be employed in this Work. Or if theirhumour lies another way, you muff apply your felf to it, by making (harp Refle&ions upon matters in prefent conttoverfieand debate, you mull dip your Stile in Gall and Vinegar, andbe all Satyr and Inve&ive againft thofe that differ from you, and teach People to hate one another, and to fall together by the ears ; and thisMen call Gofpel preaching, andfpeaking ofSeafonable Truths. Surely St. Paul was a Gofpel Preacher, and fuch an one as may be a Pattern to all others ; and yet hedid none of thefe; hepreached what Men might underfland, and what they ought to believe and pra&ife, in a plain andunaffe&ed and con- vincing manner; he taught fuch things as madefor Peace, and whereby he might edi- fie and build up Men in their Holy Faith. The Do&rines that he preached will ne- ver be unfeafonable, that Men (hould leave their Sins, and believethe Gofpel, and live accordingly. And ifMen mull needs be gratified with Difputes and Controverfies, there are thefe great Controverfies between God and the Sinner to be (fated and determi- ned ; Whether this be Religion, to follow our ownLufts and Inclinations, or to endeavour to be like God, and to beconformed to him, inGoodnefs, and Mercy, and Righteoufnefs, and Truth, and Faithfulnefs ? Whether Jefus Chrift be not the MeffiasandSaviour of theWorld? Whether Faith and Repentance and fin- cere Obedience be not the Ternis of Salvation, and the neceffary Conditions of Happinefs ? Whether there (ball be a future Judgment, when all Men (hall be fentenc'd according to their Works? Whether there be a Heaven and Hell ? Whether good Men (hall be eternally and unfpeakably happy, and wicked Men extremely and everlaflingly miferable? Thefe are the great Controverfies of Religion, upon which we are to difpute on God's behalf againft Sinners. God afferts, and Sinners deny thefe things, not in Words, but which is more em- phatical and fignificant, in their Lives and A&ions. Thefe are pra&ical Contro- verfies ofFaith, and it concerns every Man to be refolved and determined about them, that he may frame his Life accordingly. And fo forRepentance ; God Pays, Repentance is a forfaking of Sin, and a tho- row change and amendment of Life; the Sinner fays, that it is only a formal Confefüon, and a flight asking of God forgivenefs : God calls upon us fpeedi- ly
S rm CV. Repentance and Faith. ly and forthwith to repent ; the Sinner faith 'ts time enough, and it may fafely be deferr'd to Sicknefs or Death ; thefe are important Coutroverfies, and matters taf moment. But Men do not alfeEt common Truths ; whereas . thefe are molt neceffary : And indeed whatever is generally ufeful and benefi- dal, ought to be common, and not to be the lets valued, but the more eftee- med for being fo. And as thefe Doarines of Faith and Repentance are never unfeafonable, foare they more peculiarly proper when we celebrate the Holy Sacrament, whichwas inftituted for a folemn and ltanding Memorial of the Chriftian Religion, and is one of the molt powerful Arguments and Perfwafives to Repentance anda. good Life. The Faith of the Gofpel doth more particularly refpe& the Death of Chrift ; and therefore it is call'd Faith in his Blood, becaufe that is more efpecially the Obje61 of our Faith the Blood of Chrift, as it was a Seal of the Truth of his Doarine, fo it is all'o a Confirmation of all the Blefiings and Benefits of the New Covenant. And it is one of the greateft Arguments in the World to Repentance. In the Blood of Chrift we miy fee our own Guilt, and in the dreadful Suf- ferings of the Son of God, the juft defert of our Sins ; he bath born our Griefs, and carried our Sorrows, he war wounded for our Tranfgreons, and bruifed for our Iniquities ; therefore the Commemoration of his Sufferings fhould call our Sins to remembrance, the Reprefentation of his Body bro- ken, fhould melt our Hearts and fo often as we remember that his Blasd was flied far us, our eyes fhould run down with rivers of Tears ; fo often as we look upon him whom we have pierced, we fhould mourn over hint. When the on of God fuffer'd, the Rocks were rent in (under; and (hall not the conft- deration of thofe Sufferings be effeEtual to break the moft ftony and obdu- rate Heart ? What can be more proper when we come to thisSacrament, than the renew- ing of our Repentance ? When we partake of this Paffover, we fhould eat it with bitter Herbs. Themolt folemn Expreffions of our Repentancefall fhort of thofe Sufferings which our ble(fed Saviour underwent for our Sins. If our head were Waters, and our eyes Fountains oftears, we could never £ufhcïently la- ment the curfed Effelts and Confequences of thofe Provocationswhich were fo fatal to the Son of God. And that our Repentance may be real, it muff be accompanied with the Re- folution of a better Life ; for if we return to our Sins again, we trample under foot the Son of God, and prophane the Blood of the Covenant, and out of the Cup ofSalvation we drink our own Damnation, and turn that which fhould fave us into an Inftrument and Seal of our own ruin. SER
8 OfGonfIng and Forfaking Sin, Vol. II.. Preacb'd en Alh- wednef- day. SERMON CV. OfConfeffing and ForfakingSin, inorder to Pardon. P R o v. XXVIII. r3. He that cavereth his Sins Mall not profper : but whofo confeffeth and forfa4eth then, /hall have Mercy. Cluewe areall Sinners, and liable to the Jufticeof God, it is a matter ofgreat moment toour comfort and happinefs, tobe rightly informed by what Means, and upon what Terms, we may be reconciled to God, and find mercy with him. And to this purpofe the Text gives us this advice and dire&tion, whofo confeth and forfaketh his Sin Jball have mercy. In which Words there is a great Bleffing and Benefit declared and promifed to Sinners, upon certain Conditions. The Bleffing and Benefit promifed, is the mer- cy and favour ofGod, which comprehends all the happy Effeâs of God's Mercy and Goodnefs to Sinners. And the Conditions upon which this Bleffing is pro- mifed are two, Confelionofour Sins, and forfaking of them ; and thefe two contain in them the whole nature of that great and neceffaryDuty of Repentance, with- out which aSinner can have no reafonable hopesof the Mercy of God. I. Here is aBleffing or Benefit promifed, which is the mercy andfavour ofGod. And this in the full extent of it, comprehends all the Effects of the Mercy and Goodnefs ofGod toSinners, and doth primarily import the pardon and forgive- nefs ofour Sins. And this probably Solomon did chiefly intend in this Expreffi- on g for fo the mercyof God Both molt frequently ftgnifie in the Old Teftaatent, viz, the forgivenefs ofour Sins. And thus the Prophet explains it, Ifa. 55. 7. Let the Wicked forfake his ways, and the unrighteous Man his thoughts, and let him return unto the Lord, and he will have mercy, and to our God, for he will abundant- ly pardon. But now Gnce the clear revelation of the Gofpel, the mercy ofGod doth not only extend to the pardon ofSin, but to poweragainft it; becaufe this alfo is an Effect ofGod's free Grace and Mercy to Sinners, toenable them, by the grace of his holy Spirit, to matter andmortifie their Lufts, and to perfevere in Goodnefs to theend. And it comprehends an our final pardon and abfolution at the great Day, to- gether with the glorious Reward of eternal Life, which the Apoftle expreffeth, by findingmercywith the Lord in that clay. And this likewife is promifed to Re- pentance, A1'fs 3. r g. Repentye therefore, and be converted, that your Sins may be blotted out, when the times of refrefbing (hall come from theprefence of the Lord; and he (hall fend 7efus Chrifi, whobefore was preached untoyou ; that is, that when Je- fus Chnft, who is now preached unto you (hail come, you may receive the final Sentence of Abfolution and Forgivenefs. And thus much (hall fuf ice to have fpokenof theBleffing and Benefit here pro- mifed, the mercyof God ; which comprehendsall the Bleffed Effects of thedivine Grace and Goodnefs to Sinners, the prefent pardon of Sin, and power to mortifie Sin, and to perfeverein a good courfe, and our final Abfoluton by theSentence of thegreat Day, together withthe merciful and glorious Rewardof eternal Life. II. We will confider in the next place, the Conditions upon which this Blefling ispromifed, and they are two, the Confejing and Forfakingof our Sins, Whofo con- feffethand f rfaketh-hisSin, Jball havemercy ; and thefe two do contain and conftitute the whole natureof Repentance, without which a Sinner can have no reafonable hopes to find mercy with God, I begin with the Firfl,
Serm. CVL in order to Pardon. Fir l The Confeffion of our Sins ; by which is meant a penitent ackdowledg- ment of our Faults to God ; toGod I fay, becaufe the Confeffion of our Sins tó Men is not generally fpeaking, a Condition of the forgivenefsof them, but on- ly in fome particular cafes, when our Sins againfr God are accompanied and com- plicated with fcandal and injury to Men. In other cafes the Confeffion of our Sins toMen is not neceffary to the pardon of them, as I shall more fully thew in the progrefs of this Difcourfe. All the difficulty in this matter is, that the Conffion of our Sins isoppofed to thecovering and concealing of them : he that covereth his finfhall not profper ; but whofo confeth them, (hall have mercy. But no Man can hope to hide his Sin from God, and therefore cotifeffionof them to God cannot be here meant. But this Obje&ion, ifit be of any force, quite excludeth Confeffion to God, as no part of Solomon's meaning; when yet Confeffion of our Sins to God, is granted on all hands, to be a neceffary Condition of the forgivenefs of them. And to take a- way the whole groundof this Obje&ion ; Men are faid in Scripture, when they do not confefs their Sins and repent of them, to hide and conceal them fromGod : Not to acknowledge them is as if a Man went about to cover them. And thus David oppofethconfelfion offins to God, to the hiding of them, Pfal. 3 z. ç. Iac- knowledged my Sin unto thee, and mine Iniquity have I not hid : ' Ifaid Iwillconfefs my tranfgrejons unto the Lord. So that this is no reafon, why the Text should not be underftoodofthe Confeflion of our Sins to God. But becaufe the necefiity of confeffingour Sins to Men (that is, to the Prieft) inorder to the forgivenefs of them, is a great point ofdifference between us and theChurch of Rome, it being by them efteemed a neceffary Article of Faith, but by us, fo far from being neceffary to be believed, that we do not believe it to be true ; therefore for the clear (taring of this matter, Í (hall briefly enquireinto thefe Twothings. I. Whether Confeffion ofour Sins to the Prieft, as taught and pra&ifed in the Church of Rome, be neceffary to the forgivenefsof them. H. How far the difclofing and revealing of our Sins to the, Minifters ofGod is convenient upon other accounts, and for other purpofes of Religion. I. Whether Confeffion of our Sins to the Prieft, and the manner in which it is taught and pra&ifed in the Church ofRome, be neceffary to the forgivenefs of them. What manner of Confeflion this is, the Council of Trent hathmoft pre- cifelydetermined, viz. " Secret Confeffion to the Prieft alone, of all and every " mortal SIn, which upon the moft diligent fearch and examinationof our Con- " fciences wecan remember our felves to be guilty of fince our Baptifm toge- " ther with all theCircumftances of thofe Sins, which maychange the nature of " them; becaufe without the perfe&knowledge ofthefe, the Prieft cannot make " a judgment of the nature and quality ofMens Sins, nor impofe fitting Penance " for them. This is the Confeffionof Sins required in the Church ofRome, which the fame Council of Trent, without any real ground from Scriptureor Ecclefiafti- cal Antiquity, doth moft confidently affirm, " to have been inftituted by our " Lord, and by the Lawof God tobe neceffary to Salvation, and tohave beers " always praetifed in the Catholick Church. I (hall as briefly as I can examine both thefe Pretences, of the Divine Inttituti- on, and Contrant Pra&ice of this kindof Confection. Firft, For theDivine Inflitution of it, they mainly relyupon three Texts ; in the fir(i of which there is nomention at all of Confeflion, much lefs ofa particu- lar Confeffion ofall our Sins with the Circumftances of them; in the other two there is no mention ofConfeffion to the Prieft : and yet all this ought clearly to appear in thefe Texts, before they canground a Divine In[titution upon them ; for a Divine Inttitution is not to be foundeduponobfcure Confequences, but up- on plain Words. The Firfl Text, and the only one upon which theCouncil ofTrent grounds the Necefiity of Confeffion, is John 20. 23. Whoffoever fins ye remit, they are remit- ted ; andmhofefoever fins ye retain, they are retained : It is a fign they were at a great lofs for a Text to prove it, when they are glad to bring one that bath C not
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