One Hundred and Ninety Sermons, Vol. 3 of 3
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| Stand: | 2015-08-04 03:50:33 |
Produktbeschreibung
Excerpt from One Hundred and Ninety Sermons, Vol. 3 of 3: On the Hundred and Nineteenth Psalm Doctrine. - That God´s best servants have no other and no better plea, than that God would deal with them in mercy. First, Because there is and can be no merit on the creature´s part towards God, according to the rule of justice. Adam in innocency could impetrare, not merer i. It was his grace to covenant with the creature, when innocency and purity did adorn our nature; how much more since the fall, and the distance between God and us hath been so widened by sin! What merits, must be indebitum and utile. It must be indebitum. When our righteousness was perfect, yet still due, by virtue of our relation to God as creatures; and paying of debts deserveth no reward. The lawyers tell us, Xemo consequitor proemium, qued facit ex officio debitum. We are bound, and do but our duty; but God is not bound to us. All that the creature hath, and is, and can do, it oweth to God, and hath received it from him; and God is in such a degree of excellency above us, that he cannot be obliged. Where there is so great disparity of nature and being, there is no common right to make him obnoxious, to make it justice to any action of ours to reward us. Aristotle denied children could requite their parents, and merit from them, and that the obligation of merit is only between equals; certainly, not between God and men. There was nothing which bound him necessarily to reward his creature, but his free covenant. Again, that which merits must be utile, pr ofitable to him from whom Ave challenge reward. If we be never so righteous, the benefit is ours, not God´s :he is not beholden to us, useth us not out of indigence, but indulgence; not as if he needed anything, but we need his blessing. When we have done all, we are unprofitable servants; and, "My goodness extendeth not to thee" (Psalm xvi.2). God giveth all, receiveth nothing from us. The beam oweth all to the sun, the sun nothing to the beam. Secondly, Because, since the fall, there is no claiming but by the covenant of grace and mere mercy. A sinner cannot expect anything, but upon terms of mercy. The covenant of works supposed us innocent and holy, and bound us so to continue; so that the law knoweth not how to do good to a sinner. Once a sinner, and for ever miserable; it leaveth no room for repentance. So that now there is no hope for the best, according to the rule of strict justice; but only according to the law of mercy. In the new covenant, there are special differences from the law of works. 1st, That there is not only grace, but mercy and grace too. In the first covenant, there was grace, but no mercy: grace doth all things gratis, freely; but mercy pitieth the miserable: therefore, till sin and misery entered, there could be no room for mercy. There was grace in that covenant; for it was of grace that God did enter into covenant with man at all, and of grace that he did accept mans perfect obedience, so as upon performance of it to make him sure of eternal life. But now, in the new covenant, God doth show mercy and grace too; and grace in the most rich and glorious manner. Mercy and grace too in this way of salvation, in that there is hope for a sinner, a plank cast out after shipwreck. And grace in the richest and most glorious manner: partly, for the design and end that was driven at, it was the glory of grace: "To the praise of the glory of his grace" (Eph. i.6); and partly, the ground of it was founded upon the infinite mercy of God and the infinite merit of Christ. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com
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