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"I . Teremte mea are : I :!: '11 good works inim is er vant tan ter the CI, Xcording case leccion of is, waai. :** of their minds is a CVC Si. an. to chat only; charsey us Thal's satrang and mind noching aid cuc Icings on the Aeth ; chat shey are wels me frengtatti yea, dead in treaties is; dar, that they are under an impact to do that which is fpiritually good : There is nine that dotb good, no ust one of them, nor are they able ; they are not subject to the law of God, nor can they be : When the Ethiopian changes bis skin, and the leopard bis spots, then may they also do good, who are accustomed to do evil. Men may expect us soon to gather grapes of thorns, or figs of thistles, as good fruit to grow upon, 01 9900
works to be perform'd by unregenerace 114 13 No, they must be created in Chrill Jofu., have the Spirit of Christ put into tim, med
grace implesied in tivi ; tiek, 15. stol believers in 1:1, tesetty mit, ... ve doing that with a sys', 4. ;3 even bettei cat,, min, think 2 ss. " '; 1 work ...., 1
to that which is good, yet how to perform they know not; they can do nothing with out Christ, though all things through him, who strengthens them; much less then have unregenerate persons either a power or a will to that which is spiricually good. Nor,
3. Is there any foundation for such a-proposition in these words, which are hypothetically expressed, and therefore nothing absolutely to be concluded from them ; that is to say, we are not to argue from God's faying to Cain, If thou dost well, therefore Cain had a power to do well, or to do that which is spiritually good, well; much less should we infer from hence, as one does”, that “ God could not have proposed the doing of good as a condition, if he had not given Cain sufficient strength whereby he was capable to do good. Since God could not only have proposed the doing of good, but
have required it according to his law, without being under obligation to give sufficient strength to obey , for though man by his fin has lost his power to obey the will of God in a right manner, yet God has not lost his authority to command ; which he may use without obliging himself to find man fufficient strength to act in obedience to it. Belides
* Barday's Apology, p. 154.
4. These words regard doing rel a moral, but in a ceremoniai ene and Abel were very early caug: 20 KS fity, manner, and use of tacritices, a. process of time, they brought cei ings to the Lord, each according of ferent calling and employment: The one brought of the fruit of the ground, the other of the firstlings of his flock. Now ro albed and his offering, the Lord had respect, i.e. he accepted him and his offering; but to Cain and his offering he had no respect ; which made Cain very wrath, ani his enn. tenance fell ; upon which the Lord ezay's ftulates with him after this matches, Wim pre tbou spratb? and wby is ting ervanterene thee len? if tbrudz peli, 42, ****, Fryské porn, if tbou tada shared toga, a tim jer test sender te we; vuci 1155, proper til tratila.ro o terus able enougl 10 tier is in die ve, be onceptet Carta tineri ter o mate vir seun, the lattes : * Lix St. to the end Abel otrrs: 11.0??*3-4 Cainer . Farsi.. . Ciri meso Liter
right end ; and therefore his works, whatever shew of righteousness they might have, are, by the apostle Jobn“, rightly called Evil; as are also all the works of wicked and unregenerate men. I proceed,
1. To consider whether man's acceptance with God, is on the account of his good works:
1. There is a difference between the acceptance of mens works, and of their
persons for them: There are many actions done by men, which are acceptable and well pleasing to God, when they themselves are not accepted by him, on the account of them. Besides, no man's works are accepted by him whose person is not previously accepted ; God first had respect to the person of Abel, and then to his offering. Which shews that his person was not accepted for the sake of his offering.
The best works of the saints are imperfect, and attended with fin, and are only acceptable to God through Jesus Christ, in whom, and in whom only, who is the beloved, their persons are accepted and well pleasing to God. No man can be justified or saved by his works, and therefore no , man can be accepted with God on that ac count; which is the current doctrine of the sacred writings: This will help us to under. John üi. 12.