The Gospel Method of Gods Saving Sinners, Discourse · Proposition 12

The Gospel Method of Gods Saving Sinners · Discourse · Proposition 12

p. 125PROPOS. XII. Of the conſiſtence of a conditional Covenant with the ſufficiency of Chriſts righteouſneſs, and the doctrine of free Grace.

THis method of Gods ſaving ſinners by way of Covenant, as is before explained, is very well conſiſtent with, and no way derogatory to, either the ſufficiency of Chriſts ſatisfaction and righteouſneſs, or to the doctrine of free Grace in Chriſt.

I add this, becauſe 'tis the common fortreſs to which Men of more looſe, and debauched lives and principles in Religion are wont to retire, when by the evidence of Scripture and reaſon they are driven from all their other holds. Tell them, that they muſt repent, and turn to God, and amend their evil wayes, and doings, and bring forth fruits meet for repentance. Tell them, that they muſt come to Chriſt, and believe in him, and take his yoak, and bear his burden, and deny themſelves, and be obedient to his Laws, and love him in ſincerity. Tell them, that p. 126they muſt mortifie the deeds of the fleſh, and deny all ungodlineſs and worldly luſts, and live godly, and righteouſly and ſoberly in this preſent world, and be pure in heart, and holy in all manner of converſation, as he that hath called them is holy: Tell them, that there is an indiſpenſable neceſſity of all this, or elſe their ſins cannot be pardoned, or their perſons accepted, or their Souls ſaved in the day of the Lord Jeſus. And give them undeniable reaſon, and plain and expreſs Scripture for the proof of all theſe commands, and promiſes, and threatnings, all ſpeaking the ſame language. And what is their anſwer to all this? Why? The righteouſneſs of Chriſt is ſufficient, and the Grace of God in Chriſt is free, and therefore they hope in his mercy, and doubt not of their Salvation, though they ſtill indulge themſelves in ſin, and continue in a manifeſt neglect of God, and the great duties of Chriſtianity. And all that is ſaid to the contrary, that might take them off from ſin and vanity, and perſwade them to any greater diligence, and exactneſs in Religion, that is immediately condemned, and decried for legal doctrine, that diſthrones Chriſt, and takes the Crown from his head, and deſtroyes the free Grace of God, and tends to bring us again in bondage to the Law.

And that which makes it the more difficult p. 127to take Men off from theſe miſtaken notions they have entertained concerning the righteouſneſs of Chriſt, and free Grace, is this, that they are the only foundation and hold that theſe Men have for their hopes of pardon and Salvation. So that if you beat them off from theſe, you take away all their hopes, and confidence, yea their Heaven, and happineſs from them. They have nothing then left whereby to ſtop the mouths of their own awakened conſciences, or warrant their expectations of Heaven, or to keep their Souls from ſinking immediately into deſpair. Their hearts, they condemn them for their daily neglect of duty, and indulgencies to the fleſh, and diſobedience to the Goſpel, and alas! they have nothing within, or from the word to witneſs for them. No broken, and contrite ſpirit: no mournings in ſecret for their ſins: no acts of ſelf-denyal: no change of heart, or life: no ſpirit of faith, or fear, or love, or adoption to intitle them to the promiſe, and bleſſings of the Covenant. No, neither Sun, nor Star appears, that might encourage them in their way, but as it was with Paul in his voyage to Rome, all hopes that they ſhould be ſaved, is taken away, and therefore 'tis, that they do with ſo much conſtancy and reſolution adhere to, and contend for theſe miſtaken notions, as their only refuge & ſecurity.

And thus, though they are not able to conquer, p. 128or encounter thoſe thundering Legions, that are brought againſt them, yet whileſt they have this ſtrong hold and fortreſs to retire to, they are little moved by the terrors of the Lord, but ſtill apprehend themſelves ſafe, and well ſecured againſt all that thunder, and lightning, that is from Heaven poured out againſt them: All is but like the ſhooting of pointed Arrows againſt the walls of a Caſtle, which are preſently beat back again, without making any great impreſſion upon the walls.

And therefore there is little hopes of ever prevaling with theſe Men, to ſurrender themſelves to the powers, either of Scripture, or reaſon, though on every hand beſieged by them, unleſs this Fortreſs of theirs be demoliſhed, and its Towers broken down, and conſequently their refuge and defence taken away. That is, in more plain Engliſh, unleſs it be diſcovered, that their notions about the ſufficiency of Chriſt's righteouſneſs, and the doctrine of Free Grace, are falſe, and vain, and that neither the conditionality of the New Covenant, nor the neceſſity of our perſonal performance of the conditions of it in order to eternal life, are any way inconſiſtent with, or prejudicial unto either. Grace notwithſtanding is ſtill free: And the ſatiſfaction, and righteouſneſs of Jeſus Chriſt is nevertheleſs ſ…fficient. Theſe are the two p. 129things, that I am now particularly to ſpeak to, and to demonſtrate.

The ſufficiency of Chriſts ſatisfaction and …ighteouſneſs is no way either contradicted, or prejudiced by aſſerting the Covenant of Grace to be made, not with Jeſus Chriſt, but with …elievers themſelves, upon certain terms and conditions: to the actual performance of which, they are perſonally obliged in order to their receiving, and enjoying the benefits …f it. That Jeſus Chriſt hath fully ſatisfied the demands of the firſt Covenant, and ful…lled all righteouſneſs, and finiſhed his work, …s Mediator, and perfected our Redemption …y his death, and ſuffering: And that his ſa…sfaction and merit is of infinite value, and …erefore abundantly ſufficient for the ends …r which it was intended, hath been ac…nowledged, and proved in the foregoing …opoſitions: Propos. 2. and 4. And there…ore I ſhall need to ſay nothing here, for the …claring my aſſent to, or for the vindicati… of theſe particulars; That which I have …ow to do is only to ſhew in what ſenſe …operly it may be ſaid to be ſufficient, and … remove thoſe miſtaken apprehenſions, that …e concerning it. For which purpoſe it is, … the firſt place, to be obſerved, that by ſuf…iciency here we are not to underſtand the …rinſick worth, and value of Chriſts ſa…faction, and righteouſneſs; upon which account, p. 130it may not untruly be ſaid, if rightly conſtrued, that 'tis ſufficient for the Salvatio… of many worlds. And in this very particular mainly lies the miſtake. The ſatisfaction o… Chriſt, ſay they, is infinite, and his righteouſneſs infinite, & therefore ſufficient for the redemption of this, and many worlds, if they had been made; which as to its abſolute valu… and dignity is acknowledged. But what… then? Why? Therefore they hope, and believe that they ſhall be ſaved by it. And … they build their faith, and hopes, immediately upon the abſolute worth and merit … Chriſts ſatisfaction. But will this foundatio… ſtand? or this argument hold good, whe… it comes to tryal? In this ſenſe 'tis ſufficien… to ſave the Infidels, Jews, and Turks: T… ſave the ſpirits now in priſon; to ſave a… Apoſtate Lucifer, and his Angels. Yea a Be… zebub, the Prince of Devils: But will yo… yet ſay, that the unbelieving Jews, an… Turks, and damned ſpirits, and Apoſta… Angels, ſhall or can be ſaved? Or that the… have any ſufficient reaſon hence to believe it▪ This is much what as if when a poor man … arreſted for a debt, he ſhould ſay, the King Exchequer is full, and abundantly ſu… ficient to pay what I owe, and therefore go to him, and my debt ſhall be pai… ▪ But will the Creditor, do you think, acce… of this as ſufficient? If the ſufficiency of Chriſ… p. 131ſatisfaction and merit, as to its intrinſick value, were a ſufficient warrant for our Faith, and hopes of Salvation, then I ſee no reaſon but why the Devils might as before was hinted, not only, as James ſpeaks, believe and tremble, but alſo believe and hope. For they may alſo argue thus, Chriſts merit is infinite, 'tis ſufficient, and therefore we believe, and expect to be freed from theſe chains of darkneſs, and to be readmitted into eternal manſions, and enjoy thoſe pleaſures that are at Gods right hand for evermore. And thus men miſerably delude themſelves, firſt by their miſ-underſtanding, and then by miſapplying the ſufficiency of Chriſts ſatisfaction, and all by their not rightly diſtinguiſhing betwixt its intrinſick value, and its ſtated, …nd intentional ſufficiency: That indeed is …he foundation of the New Covenant, but …his only of our Faith, and hopes.

But ſecondly by the ſufficiency of Chriſts ſatisfaction, and righteouſneſs, we are here, …o far as 'tis of concernment to us, to un…erſtand its fitneſs and efficacy with reſpect …o its deſigned and intended end. For what…ver is taken up only as a means, or medium …o any end, its ſufficiency is no otherwiſe to …e judged and determined, but by its fit…eſs and ability, or its unfitneſs and ina…ility to the production of that end, for …hich 'tis made choice of, and unto which p. 132it is appointed. This is the only rule, and ſtandard by which the ſufficiency of all means is to be meaſured and decided. That therefore which is not fit, and able to effect its end, we properly ſay 'tis inſufficient: But that which is every way ſuited to, and doth …ffectually in all points obtain its end, that is truly to be de…med ſufficient. As ſuppoſe (to make it yet more plain to every capacity) that one, who is poſſ…ſſed of a great, and liberal eſtate, mortgage ſome part of his lands to another for his ſecurity, upon conſideration …ith…r of moneys borrowed, or ſome Annuities to be paid, &c. What's that which a w…ſe Man would here look after for his ſecurity? What? the intrinſick value of this Mans whole Eſtate, and incomes? No, that's not engaged to him, nor intended as a means for his ſatisfaction, and therefore he hath no ſufficient ground from this to exp…ct to be ſatisfied, only the mortgage, and what of his lands are therein mentioned, being intended, as a means for his ſecurity, the value of that he conſiders, and whether there be enough thence ariſing to pay the moneys owing, and to diſcharge ſuch annuities; if ſo, 'tis judged a ſ…fficient eſtate, and ſufficient ſecurity, and he …eſts ſatisfied with it. Now to apply all this. The ſatisfaction of Chriſt, 'tis deſigned by God as a means for the accompliſhment of certain divine ends, which have already p. 133been declared in the precedent diſcourſe, as the vindicating of his wiſdom, holineſs, juſtice, faithfulneſs, &c. and maintaining his authority and laws and government in the world. And laying a ſure foundation for the readmiſſion of fallen Man to the favour of God, and eternal life upon his returning to God, and accepting of the redemption offered, and living in a due acknowledgment of, and ſubjection to his Maker, and Redeemer, &c. Theſe are the great ends (as hath been ſhewn more at large in ſeveral propoſitions) for which God intended his Sons ſatisfaction. And to theſe, 'tis every way ſufficient, though not to all thoſe ends that wicked men may fancy, and imagine to themſelves, for their greater encouragement to vanity, and preſumption. 'Tis ſufficient to evidence the holineſs and purity of Gods nature, and his irreconcileable hatred againſt ſin: ſufficient to declare his righteouſneſs, that he might be juſt, and the juſtifier of them that believe in Jeſus: ſufficient to vindicate the authority of his Laws, and Government to the world: ſufficient to obtain a New Covenant from God with his Creature, for the pardoning of his Rebellion, and taking him again into friendſhip, and beſtowing eter…al life, and Glory upon him, provided he will but humble himſelf and ſubmit to God, …nd live in obedience to his righteous Laws p. 134and Government: To theſe wiſe, and holy ends, for which God hath deſigned it, it is ſufficient. Yea but yet not ſufficient for the redemption of fallen Angels: or for the Salvation of the damned now in Hell, becauſe not deſigned and intended for their Salvation and Redemption. And for the ſame reaſon we may alſo ſay, without detracting any thing from its ſufficiency, that 'tis not ſufficient to ſave the impenitent, and unbelieving, and unholy here on earth: Why? Becauſe it was never intended for this end. As I may without offence ſay, that the Kings treaſury is not ſufficient (though in it ſelf more than ſufficient) to diſcharge my debt, or ſatisfy my creditor, becauſe it was never appointed for that purpoſe, but for higher, and more worthy ends: and therefore the aſ…rting the Covenant to be conditional, requiring our perſonal repentance, and faith, and obedience, without which we cannot expect to be pardoned, or ſaved by it, can be no diminution, or prejudice to the ſufficiency of Chriſts ſatisfaction, and righteouſneſs, unleſs it be ſhewn, that God did purpoſely deſign it for the Salvation of ſuch as would neither repent, nor believe, nor obey, that is, ſuch as lived and died in open rebellion and defiance againſt him. Such as rend their pardon, and throw away the Phyſick that ſhould cure them, and ſpit in the face of their p. 135Phiſician. Such in a word, as blaſpheme God, and do deſpite to the Spirit of Grace, and trample under-foot the blood of Chriſt, and put him again to open ſhame. If it can be ſhewn indeed, that God ever intended the ſatisfaction of his Son, for this end, to ſave ſuch Monſters of iniquity whom he hath by an unchangable degree ſentenced to eternal torments, then 'tis true, to ſay that Men cannot be ſaved by Jeſus Chriſt, without repenting, and believing, and being holy, is to argue it of weakneſs and inſufficiency, ſince it falls ſhort of obtaining the end for which it was appointed. I but if it be evidently manifeſt, that the ſatisfaction of Jeſus Chriſt was never intended for this end (only to ſave ſuch as humbly believe, and obey,) then 'tis no derogation to the ſufficiency of his righteouſneſs to ſay, it is not ſufficient for their Salvation, ſince otherwiſe acknowledged ſufficient to the ends for which it is intended. For ſince it hath only the place of a means, as was ſaid, if you give it all that ſufficiency, and honour, that is of right due, and belonging to it, when I aſſert it ſufficient to its deſigned end, though I deny it to be ſufficent to many other purpoſes, for which it never was appointed. As he that ſaith …he mortgage given for his ſecurity, is well able to diſcharge the debt for which 'tis engaged, acknowledgeth all that is proper to be ſaid p. 136of it▪ Nor would it be thought any diſparagement, this being granted, neither to the owner, or to the ſecurity given, to ſay that 'tis not ſufficient to pay ſuch other debts, and bonds, for the payment of which it never was, nor ever was intended, that it ſhould be obliged. And ſo much by way of anſwer, to the firſt objection. But ſecondly,

2. As the method of Gods ſaving ſinners by Covenant, in the ſenſe before expreſſed, it no diminution, or prejudice to the all-ſufficiency of Chriſts ſatisfaction and righteouſneſs duely explained, and underſtood; ſo neither is it (as pretended) any way deſtructive, or oppoſite to the doctrine of free Grace, rightly ſtated according to the rules of the Goſpel. There is indeed a Free Grace, which ſome Men vainly fancy to themſelves, to which I confeſs this doctrine is diametrically oppoſite, but not to that, which we have recommended to us in and warranted by the Scriptures.

But that this may be the more clearly evidenced, and made good, theſe five things muſt here be done.

1. We muſt in the firſt place rightly ſtate the notion of Free Grace.

2. We muſt duely diſtinguiſh betwixt cauſes and conditions.

3. We muſt take notice of that order in which the bleſſings of the Covenant are p. 137diſpenſed, and in what order the Conditions of it are to be applied for the obtaining of them.

4. We muſt inquire into, and inform our ſelves aright concerning the nature of Salvation, and happineſs, and ſee how the duties of Chriſtianity ſtand related to it.

5. And laſtly we muſt not forget by whoſe ſtrength, and aſſiſtance all our duties are performed.

1. We muſt here rightly ſtate the notion, and limits of Free Grace. For herein lies the great errour of the World, and that from which alſo ariſe thoſe many dangerous miſtakes, that are concerning it. They have wild, and ſtrange and unbounded conceptions, and ideas of Gods Free Grace in their minds, and therefore no wonder, that they give us ſo bad a Comment of it in their lives and converſations. For God to accept of their good wiſhes, and deſires, as they call them, though their lives are ſtill wicked, and unreformed. And to pardon Sinners that have worn out all their dayes in carnal delights and pleaſures, and manifeſt rebellion againſt God, only upon their crying out in the laſt moment of their lives, Lord have mercy on them, and receive their Souls. And to be ſo pitiful, and compaſſionate to his Creatures, as not to damn, or deſtroy them becauſe he hath made them. And to give them Heaven, p. 138and Happineſs for the ſake of Chriſt, though they never truly believed in him, or ſeriouſly minded Heaven all their dayes, or regarded to pleaſe God, and live in obedience to his Law. And beſtow eternal recompenſes upon them, Kingdoms, and Crowns of Glory, though they have ſate ſtill all their time, and never worked in the vineyard, or fought in the battle, or run in the race that was ſet before them. This is that, which generally Men call by the name of the Free Grace of God, and by which they hope to be ſaved, as well as others, as well as the beſt, as they commonly ſpeak. But is this indeed the Grace of God? That which he aſſumes to himſelf, as his Glory; and which he hath revealed to us in the Goſpel, as the foundation of our Faith? To pardon and ſave ſuch, I confeſs, even the moſt impenitent, and unbelieving, and impure Sinners in the world, the very Heirs of wrath and Sons of perdition, this I grant, would be Grace, and free Grace too. Yea but where have we any warrant or encouragement from the word to believe, that there is any ſuch Grace in God, or Jeſus Chriſt, whereby ſuch ſinners ſhall be ſaved? And yet might thoſe be owned for the legitimate, and true born notions of free Grace, which the wild imaginations of Men may at …leaſure create to themſelves, it were eaſy to give a more large, and extenſive deſcription p. 139of it. To proclaim liberty to the captives now in Hell that are weeping, and wailing, and blaſpheming God becauſe of their torments: And the opening of the priſon to the Devil and his Angels that are bound in chains reſerved for the blackneſs of darkneſs for ever: And to proclaim the acceptable year of the Lord, to all the inhabitants of the earth, that they all might be ſaved; Jews, and Turks, and Pagans, that none might periſh: tell me, would not this be Grace, and free too with an emphaſis? Yea but all Grace you ſee that we may f…ncy, is not ſaving Grace. Nor all that neither, the Grace of God, which we fondly imagine to be in God.

I have ſaid all this to ſhew, how much the generality of the world are miſtaken in their conceptions of free Grace, and what neceſſity there is to come to ſome ſtated, and limited notions concerning it, which muſt undoubtedly be ſuch, as may be worthy of God, and ſuitable to the nature of a reaſonable Creature.

Such as may be conſiſtent with the infinite wiſdom of God, and holineſs of his nature, and truth, and veracity of his word. Such as may uphold the credit of his Laws, and Government in the world, and retain the Creature in his due ſubjection to, and d…pendance upon his Maker. Such alſo as may be agreeable p. 140to his Sons great deſign in dying, and ſuffering for M…n, which was to mend, and reform the world, and to make Men holy and righteous and conformable to God, and not to encourage them to ſin and wickedneſs by their hopes of mercy and impunity. Theſe boundaries and limitations muſt neceſſarily be ſuppoſed to all the diſpenſations of Gods free Grace to the Creature, ſince for God to act otherwiſe, which is not to be imagined, would be both diſhonourable to himſelf, and contradictory to the undertaking of his Son in redeeming the world. Where, by the way wee ſee, how greatly they are miſtaken, who aſcribe this free Grace to God, under a pretence of giving the more honour to him, when in truth nothing can be ſaid more unworthy of him. Suppoſe the Magiſtrate ſhould ſet forth a Proclamation, wherein he declares it to be his Royal pleaſure that all that have been guilty of any crime whatſoever, Murderers, and Traytors, and Rebells, the worſt, and vileſt of malefactors ſhould without diſtinction be pardoned, and ſet at liberty, though they never humbled themſelves to him, or reformed their lives, or promiſed allegeance to his perſon, and Government, but ſtill perſiſted in their wickedneſs, and kept their weapons in their hands to fight againſt him. This you will grant would undoubtedly be an act of free Grace, p. 141and favour in the Magiſtrate, yea but would it do you think, be to his honour? Some few profligate perſons poſſibly, who hoped for impunity by it, might cry him up, as wonderfully gracious and indulgent, but would any wiſe and ſober Man commend him for it? Surely if he had had any love to juſtice, and righteouſneſs, or any regard to his own credit, or any due care and reſpect for his Laws, and Governm…nt, he would never have been guilty of ſo imprudent, and unadviſed an action. He would never thus have countenanced ſuch impieties, and encouraged Men to rebell againſt him, would not this be the plain ſenſe, and interpretation of ſuch an act of Grace? Juſt thus do theſe Men honour God, and Chriſt, that make his Grace to be ſo free, as to ſave impenitent and unbelieving ſinners.

But if it be certain, that there is no ſuch free Grace in God, nor no ſuch righteouſneſs in Chriſt, as may be ſufficient to ſave ſuch ſinners as theſe, then 'tis alſo as certain that the conditionality of the Covenan… requiring our perſonal repentance, and faith and holineſs in order to our Salvation, is no way inconſiſtent with or derogatory to that ſtated notion we have of both in the Goſpel, though it be to thoſe wild notions of them that wicked Men vainly fancy to themſelves, which I ſhall yet more plainly demonſtrate p. 142by ſhewing firſt what Grace properly is, ſecondly what is abſolutely neceſſary to make it free.

1. Grace properly ſignifies no more, than love and kindneſs, favour, and friendly acceptance, or bounty and ben…ficence, Luke 1.30. Fear not, ſaith the Angel there to Ma…y, for thou haſt found foreign ▪ f…vour with God; and ver. 28. thou art greatly, or highly favoured, foreign, which we render in the margin, graciouſly accepted, or much graced: So Luke 2.52. 'tis ſaid of J…ſus Chriſt, that he encreaſed in wiſdom, and ſtature, and favour (foreign) with God, and Man. Acts 2.46. They eat their meat with gladneſs, and ſingleneſs of heart, ſaith Luke there of thoſe primitive converts, praiſing God, foreign and having favour with all the people. And Joh. 1.17. The Law came by Moſes, but Grace, and truth by Jeſus Chriſt, foreign: which is elſewhere rendred love and kindneſs.

And to name no more, 1 Cor. 16.3. Whomſoever you ſhall approve by your letters, them will I ſ…nd to bring your liberality: (foreign) that is, your charity as we ſpeak, or kindn…ſs, in your liberal contributions for the relief of the poor Saints at Jeruſalem. In which ſenſe you have the ſame word taken, 2. Cor. 8.4.

And therefore wh…n the fruits of the p. 143Spirit, as Faith, and Love, and Hope, &c. are called Graces, as we ſay the Grace of Faith, and the Grace of Repentance, &c. this is not to be underſtood in a proper ſenſe, for ſo they are not Grace, but metonymically, and by way of derivation only; either becauſe they come from the ſpecial love and favour of God, and ſo are the effects of it, or becauſe they render us acceptable to God, and ſo become the obj…cts of his love, upon which account 'tis called by the Schoolmen, Gratia gratum faciens: In the firſt ſenſe th…y are foreign quia foreign, in the ſecond, quia—

By the Grace of God then we are here properly to underſtand his love and favour and kindneſs, and good will, and beneficence to the Sons of Men.

2. But ſecondly that all this may be truly ſaid to be free, free love, and free kindneſs, and free beneficence, there is nothing more required, but that it be not deſerved. For, if I cannot poſſibly by any thing that lies within the compaſs of my power to do, merit or deſerve the leaſt favour or kindneſs from the hands of another, then whatever I receive from him, muſt be acknowledged due to his free love and bounty. This therefore I ſhall take for an undoubted axiome, that as what I deſerve, is my due, ſo that alſo is undoubtedly free, that is undeſerved. And therefore notwithſtanding all that hath been ſaid p. 144concerning the conditionality of the Covenant, and the neceſſity of our perſonal performance of the Conditions of it, that of the Apoſtle will ſtill ſtand firm, Eph. 2.8. By Grace ye are ſaved, through faith; and not of your ſelves, it is the gift of God. Becauſe it is not poſſible for any Creature to merit, or deſerve any thing at the hands of God, much l…ſs ſuch tranſcendent favours, as to be made the Sons of God, and H…irs of Glory. For who ever merits any thing of another by any thing he gives, or doeth, that gift, or action of his, that it may become meritorious, or deſerving, it muſt of neceſſity have theſe four qualifications, or properties annexed to it.

1. It muſt be de pr…prio. Somewhat that is his own. Otherwiſe he properly gives nothing, but he rather from whom he received it. As he th…t takes an hundred pound from one Man, and gives it to another, deſerves nothing for ſuch a gift, ſince properly he gives nothing that is his own.

2. It muſt be ex indebito, ſomewhat that is not antecedently due to the party to whom 'tis given. And therefore no man is judged worthy of a reward, that pays no more than the debt he owes.

3. It muſt cedere in lucrum alteri, be ſome way or other beneficial, and for the advantage of another, and not only to my ſelf, or elſe wherein do I oblige him?

p. 1454. There muſt be a due proportion betwixt the datum and acceptum, that which is done or given, and that which is received by way of reward for it. For which reaſon, we ſay he that gives a peny, cannot deſerve a pound, much leſs he that gives a farthing deſerve millions. Now upon all theſe accounts 'tis abſolutely impoſſible, that any creature ſhould merit or deſerve pardon, or grace, or glory, or any thing from God, and therefore all ſtill muſt needs be foreign: freely of his grace, as the Apoſtles phraſe is, Rom▪ 3.24. For firſt,

1. 'Tis not properly our own but the Lords, whatever we render to him: What haſt thou, that thou haſt not received, ſaith the Apoſtle, 1 Cor. 4.7. 'Tis not only his corn, …nd his wine and his wool and his flax by …hich we are fed and cloathed, as the Prophet …peaks, Hoſ. 2.9. but his ſtrength, & his aſſiſtance …y which we are inabled to perform all our works, 2 Cor. 3.5. 'Tis he that breaths up…n theſe dry bones, and cauſeth the ſpirit of …ife to enter into them, Eph. 2.1. 'Tis he …hat ſtrengtheneth us with might in the in…er man, Eph. 3.16. And 'tis he that work…th in us both to will, and to do, of his good …leaſure, Phil. 2.13. And therefore Paul …hen he had told the Corinthians that he had …aboured more abudantly than all the Apo…les, 1 Cor. 15.10▪ (A more particular account p. 146of which he gives them, 2 Cor. 11.23, 24. &c.) Immediately he corrects himſelf, as having aſcribed too much to his own endeavours, and in the n…x… words adds, Yet not I, but the Grac… of God, which was with me, by which grace, ſaith he in the foregoing words, I am that I am. Thus Paul, from firſt to laſt, both as to what he was, and what he did, he acknowledgeth all to be o… Grace: So that upon this account we are you ſee ſo far from meriting any thing by our beſt endeavours, as that the more we do the more we are indebted to divine grace, for enabling us ſo to do. And therefore after all muſt take up Davids words, and make the like humble acknowledgment as … did, after he had made ſo munificent pr… parations for the building of the Templ… 1 Chron. 29.11, 12, &c. Thine, O Lord, is t… greatneſs and the power, and the glory and … victory, and the Majeſty: for all that is in … Heaven, and in the earth is thine: thine is … Kingdom, O Lord, and thou art exalted, … head above all, both riches and honour come … thee, and thou reigneſt over all, and in thi… hand is power, and might, and in thine hand is to make great, and to give ſtrength unto … Now therefore our God, we thank thee, … praiſe thy glorious name; but who am I, … what is this people that we ſhould be able … offer ſo willingly after this ſort? For all thi… p. 147come of thee: and of thine own have we given thee. And as it follows, all this ſtore that we have prepared cometh of thee, and is all thine own.

2. 'Tis no more than what we all owe to God, if not antecedent to his command, yet to any promiſe he hath made either to accept, or reward us for our obedience. For ſince we all by our firſt creation received our beings and faculties by derivation from him, and ſtill live in an eſſential dependance upon him, we are thereby indiſpenſably obliged to render to him all poſſible homage, and ſervice, and to improve both our faculties and beings intirely for his Glory. If we any way offend God by ſinning againſt him, we are bound to humble our ſelves, and return to him, and ceaſe from offending of him: And if he lay any command upon us, we are bound to yield obedience to it, and to ſubject our ſelves to all his righteous Laws. And if he in kindneſs make any promiſe to us, we are bound to believe him, and relie upon him.

Theſe are all natural duties, that immediately reſult from the creatures neceſſary dependance upon, and ſubjection to God, as he is the Lord our Maker. And though it be true that we are now fallen from God, and much diſinabled by our fall from the due performance of theſe duties, yet this is to be p. 148conſidered that our inability cannot null Gods right. The debt is ſtill owing, and may be demanded, though the debtor hath by his own default rendered himſelf unable to pay it. How then ſhould Man, by any act of his, merit pardon, or life, when before theſe bleſſings were promiſed in the New Covenant for our encouragement, he was neceſſarily obliged to do and perform all that which is therein at preſent required of him? Can the payment of an old arrear, deſerve a new grant of the inheritance it ſelf? Put the caſe that the Father of a prodigal child, that had riotouſly miſpent his portion ſhould for his greater encouragement to repentance, tell him that he would freely forgive his rebellion, and ſettle the whole inheritance upon him, of which he had been juſtly diſinherited; provided only, that he would, as becomes a child, humble himſelf, and return to his duty, and be obedient to him. Would any one now ſay, that this was no free act of Grace, or kindneſs in the Father, becauſe propounded with theſe conditions? Or that the Son in accepting, and performing of them did therefore merit the inheritance? No, for all this the Father, you will ſay, freely pardon…d his Son, and freely ſettled the inheritance upon him: Why? Becauſe his Son was bound by the law of nature, thus to humble himſelf to his Father, and to return p. 149to his duty and obedience, though his Father ſhould not have given him one farthing more of his eſtate. The Son it's true did his duty, in doing thus; yea but ſince he did no more he deſerved nothing, Luke 17.10.

3. There is no real gain or benefit accrues to God, but to our ſelves, by any of our performances, Job 35.6, 7, 8. If thou ſinneſt, ſaith Elihu there to Job, What doeſt thou againſt him? Or if thy tranſgreſſions be multiplied, what doeſt thou unto him? If thou be righteous, what giveſt thou him? Or what receiveth be at thine hand? Thy wickedneſs may hurt a man, as thou art, and thy righteouſneſs may profit the Son of man: God is too great to be obliged by any creature, and too powerful to be really prejudiced by them. He knows how to get the full revenues of his Glory out of the moſt rebellious, and impenitent, by throwing them into chains of eternal darkneſs. And therefore Chriſt teacheth his diſciples to ſay, after they had done all that was commanded them, that they were unprofitable ſervants: yea, but he doth not ſay (obſerve that by the way) ſit ſtill, and fold your hands together with the Sluggard, and take your own eaſe, and pleaſure, and be not over ſolicitous, and diligent in obedience to the commands of God, leſt by that means you ſhould be thought to derogate from the ſufficiency of his ſons righteouſneſs, p. 150or eclipſe the glory of his free Grace. No, he doth not ſay, do nothing, that you may be ſaid to deſerve nothing, but he ſuppoſeth that to the uttermoſt of their abilities they were diligent, and induſtrious, in the buſineſs of religion, and did all that it was poſſible for creatures to do, in the keeping of the commands of God, and after all this it is, that they are to acknowledge their unprofitableneſs: When ye ſhall have done all thoſe things which are commanded you, ſay, we are unprofitable ſervants. Here's doing and doing the commands of God, and doing all things commanded, but unprofitableneſs joined to all.

4. There is no proportion at all betwixt the duties required, and the reward promiſed, betwixt our work, and our wages. Rom. 8.18. I reckon, ſaith the Apoſtle there, that the ſufferings (and we may alſo add the ſervices) of this preſent time, are not worthy to be compared with the glory that ſhall be revealed in us. And where there is no proportionable worth, there can be no deſert. The payment therefore of a ſmall fee cannot deſerve a Kingdom, nor the giving of a ſingle mite deſerve millions by way of retribution, much leſs for the ſame reaſon, can any of our performances deſerve eternal life, ſince here the diſproportion is much greater: B… twixt a mite, and millions, a ſmall fee, and a p. 151Kingdom, though the difference be very large and wide, yet there is ſtill ſome proportion betwixt them, they are both finite, and ſo agree in the ſame common notion, and predicament of beings, but here the different terms are ſo far diſtant, as not to admit of any compariſon: There the difference lies only betwixt finite and finite, but here betwixt finite and infinite. O…r obedience, that is only finite, but our reward infinite; that is temporal, but this eternal. We ſerve God only for a moment, but we are made happy for ever. Now betwixt finite and infinite, temporal and eternal there can be no proportion. And where there is no proportion betwixt the work and the reward, there can be no deſert. For whatever we receive, either it muſt be an act of Juſtice, or an act of bounty that gave it to us. If an act of Juſtice, there the only rule and ſtandard is proportion: That every Man may have, as we ſay in our Engliſh Proverb, a peny-worth for a peny: wages agreeable to his work. This is the true and proper notion of Juſtice. But in acts of bounty there the rule and meaſure of acting is only the good will and pleaſure of the Agent, and not the worth or merit of the perſon that receiveth. Since therefore the giving of eternal life to ſinners upon terms of Faith and Obedience, cannot poſſibly, for the reaſons already given, be p. 152deemed a meer act of Juſtice, it neceſſarily follows that 'tis ſtill an act of free Grace and bounty. To make this yet more plain, take this familiar inſtance.

He that ſets a poor Man to work, and at night pays him his ordinary wages, he is juſt you will ſay, but not bountiful, and therefore upon this account, there is no great thanks owing to him, ſince the poor Mans ſweat and labour was judged by common eſtimation to deſerve it. But he that imploies an indigent perſon for ſome few moments in his ſervice, and then gives him a thouſand pound for his reward, this man is to be accounted not meerly juſt, but liberal, and therefore notwithſtanding ſome moments, or hours ſervice were required of him, yet you would call it an act of free Grace, and bounty, and not of juſtice, ſince ſo ſmall a ſ…rvice could never deſerve ſo rich a reward, there being ſo little proportion betwixt them. And ſurely then if we do but duly conſider how much the diſproportion is yet greater betwixt our obedience for a moment, and infinite happineſs to all eternity, we cannot but acknowledge that notwithſtanding all, that 'tis poſſible for any creature to do, yet it can be no leſs than an act of free Grace and bounty in God to give us theſe eternal recomp…nces.

Upon all theſe accounts then you ſee 'tis p. 153evident, that if the notions of free Grace and ſufficiency of Chriſts ſatisfaction be rightly ſtated according to the Goſpel, there is nothing affirmed in any of the foregoing propoſitions, that is either inconſiſtent with, or really prejudicial unto either. Not to the ſufficiency of Chriſts ſatisfaction, ſince notwithſtanding all that hath been ſaid it remains ſufficent and effectual to all thoſe ends for which it was by infinite wiſdom deſigned and intended. Nor to the free Grace of God in Chriſt, ſince notwithſtanding all our performances 'tis undoubtedly free becauſe undeſerved. But ſecondly,

2. That we may further evidence the truth of this propoſition, we muſt here diſtinguiſh betwixt cauſes and conditions, which if duly weighed will be found to be of very different conſiderations: A cauſe is that, by whoſe proper vertue and influence the thing is produced; but a condition that without whoſe preſence, or concurrence the principal cauſe cannot well obtain its end or produce its effect as to ſome determinate actions. Thus (to make it plain by ſome familiar inſtances) the Sun 'tis the original cauſe, and fountain of light; but the opening of the windows, that is the condition, or medium by which the Sun tranſmits its light into the houſe: And fire is the proper cauſe of heat, but the air notwithſtanding a neceſſary requiſite without p. 154which it cannot burn. Or to inſtance in moral concerns, which are more direct to the thing in hand. He that ſells, and makes over his eſtate to another upon the tender and receipt of a conſiderable ſum of moneys, here the money, or valuable conſideration given is the true and proper cauſe why this man parts with his eſtate, and ſetles it upon another perſon: But he now that makes over an eſtate, ſuppoſe of ſome thouſands by the year, to ſome poor Man, with this proviſo only that he pay quarterly ſome ſmall fee, a Roſe perhaps, or a pepper-corn, by way of acknowledgment of his bounty, or elſe that he have no right to the revenues and profits of it: Here the payment of this acknowledgment (being conſequent upon the grant, and no way anſwerable to its juſt value) is not the cauſe, but the condition only of this gift. The condition it's true muſt be accepted and performed by this poor Man, that he may be admitted to, and continued in the quiet poſſeſſion of this eſtate, but ſtill for all this, the Donors free love and bounty is to be acknowledged the ſole cauſe, why this rich revenue and inheritance was ſetled upon him. And can it then be any derogation to the free Grace of God, or merits of Jeſus Chriſt in beſtowing eternal life upon heirs of wrath, to allow faith and obedience to have the place of a medium or condition, in that p. 155Covenant by which this life is made over to them? Notwithſtanding this, Jeſus Chriſt may be, and is the only cauſe of our Salvation, Heb. 5.9. 'Tis by vertue of his ſatisfaction and merits, that we are acquit from the condemnations of the old Law, and admi…ted to be heirs of Glory: Th…ſe were the valuable conſideration, and pur…haſe money (if I may ſo term them, 1 Pet. 1.18, 19.) upon which the Father makes a new grant, and conveighance of an inheritance incorrup…ble and undefiled and that fades not away, to the degenerate Sons of Adam. Y…a but ſo ſtill, as that repentance and faith, &c. are to be acknowledged the conditions, the ſmall fee and homage, upon the rendering of which, the poſſeſſion of this inheritance is put into their hands, and ſecured to them, and this we may do, without fear of offering the leaſt injury or prejudice either to the perfection of Chriſts righteouſneſs, or the freeneſs of divine Grace. It's true indeed to admit of theſe or any thing elſe but Jeſus Chriſt, to be the meritorious, and procuring cauſe of Mans Salvation, that is not only a little to eclipſe, but totally to extinguiſh the Glory of free Grace, and plainly to deny the ſufficiency of Chriſts ſatisfaction. But to make them only mediums, and conditions, without which they will not be effectual to ſave us, this may be very well conſiſtent with p. 156both, the freeneſs of the one and ſufficiency of the other. For is it thought any diminution of the Suns radiency, and univerſal influence, that it doth not enlighten the houſe unleſs the windows be opened? Or of the fires efficacy to warm, becauſe it cannot burn without air? Or of the Benefactors kindneſs and bounty in ſetling a rich eſtate, millions by the year, upon a poor Man, becauſe required to pay a roſe, or pepper-corn by way of acknowledgment, without which he cannot enjoy it? Much leſs can it be any diminution to divine goodneſs, to make our repenting and believing &c. the conditions of the New Covenant, ſince the diſproportion betwixt the good promiſed, and the duties to be performed, is infinitely greater, as hath already been demonſtrated.

I grant 'tis poſſible for conditions to be of that nature, as to render what is tendered or granted upon them to be no act of kindneſs, and bounty. Such as thoſe that Nahaſh the Ammonite propounded to the men of Jabeſh Gilead, 1 Sam. 11.2. And ſuch as are uſual in the ordinary contracts betwixt man and man▪ But this is not meerly becauſe conditions, but becauſe they are either reproachful, and unreaſonable, like thoſe of Nahaſh to the Iſraelites, or at leaſt equivalent in their value to the benefit promiſed, as thoſe of common contracts. Neither of which can p. 157without manifeſt falſity be affirmed of the Conditions of the New Covenant. For firſt, the things therein required of us are highly rational, and moſt becoming both the nature of God and the Creature. For a guilty, and undone ſinner to humble himſelf to his Maker whom he hath offended, and throw down his weapons, and quit his ways of rebellion, and be reconciled to him. For him alſo to accept of Jeſus Chriſt the eternal Son of God, to be his teacher to inſtruct him in the things that belong unto his peace, and his Prieſt to ſatisfie, and interceed for him, and his King to rule and govern him, and in this way to relie upon him for his Salvation which he hath not only purchaſed, but ſealed, and confirmed to us by his blood. And for him again to purifie himſelf as God is pure, and be holy in all manner of converſation, as he that hath called him is holy, and to live in a due obſervance of all his good and righteous Laws, and to approve himſelf to God in all things. What more reaſonable or more becoming of a guilty and dependent creature? Eſpecially if it be in the ſecond place conſidered, that the conditions here required, as they are not unreaſonable, ſo neither in worth and value equivalent to the good promiſed to us upon the due performance of them, there being, as hath been once and again demonſtrated, an infinite diſproportion p. 158betwixt them. And wh…re conditions are of this nature, though in a leſs degree of reaſonableneſs and diſproportion, there they may be admitted without nulling, or detracting from the free Grace and bounty of the propoſer, as might beſides the inſtances already given be made good by many more of the like nature. As ſhould a King, ſuppoſe, promiſe to a poor indigent Begger, that he would cloth him with Scarlet, if he will but caſt off his old and dirty rags: or adorn his fingers with Rubies and Diamonds, if he will but throw away the dirt he hath in his hands, and waſh them: or load him home with bags of Gold, and Silver, if he will but come to his Palace, and fetch it: or pardon him the treaſon he hath committed, if he will but down upon his knees and humbly confeſs his fault, and promiſe for the future to be more Loyal. Here are manifeſt conditions you ſee affixed to each of theſe tenders, ſuppoſed to be made to this poor Man, and yet will any one ſay they are therefore no acts of Grace and favour? Or thereupon make this reply, No Sir, I will none of your offers upon theſe terms. I was told, that I had a friend at Court that had obtained all this for me, and that upon his account they ſhould be freely beſtowed upon me; but now it ſeems I muſt down upon my knees and beg pardon or I cannot be forgiven, and throw p. 159away my rags and dirt, or I ſhall not be adorned with Scarlet, and Jewels; and attend at the Princes Gate, or I muſt not have the Gold and Silver that was promiſed. This is not the free Grace, and kindneſs, that I expected, and ſhould I take it upon theſe conditions, I ſhould be guilty of diſhonouring my Soveraign, by detracting from the freeneſs of his favours, and miſtruſt the efficacy of my friends mediation with him. Should the poor Begger to whom theſe tenders were made, argue thus, would not the whole world gaze upon him, as they do upon blazing Stars and Comets, with admiration? and record him as the greateſt prodigy of folly and impudence, that hath been yet ſeen on Earth? For what would the Man have? Here is Gold and Silver, and Robes of Majeſty, and orient Pearls, and Jewels, together with the pardon of his rebellion and his Princes favour. And are not theſe deſirable and inviting objects? And can it rationally be expected that ever they ſhould be diſpenſed upon more eaſy, and honourable terms? What▪ be pardoned, and yet not ask forgiveneſs? What! Be loaded with bags of Gold, and yet not ſo much as reach out the hand to receive them? What! Be adorned with Diamonds, and Rubies, and all the glory of both the Indies, and yet not part with that dirt with which his hands are filled, that p. 160he may be adorned? and be cloathed with Scarlet, and Robes of Majeſty, and yet not put off, and lay aſide his old and filthy rags? Surely he that expects to find any ſuch free Grace as this in God, to be ſaved without parting with his dirt and rags, I mean his ſins, I much queſtion the poſſibility of that Mans Salvation: But thirdly,

3. We muſt upon the ſervice of this deſign obſerve the order in which the ſeveral priviledges of the Covenant are diſpenſed, and in which the conditions of it accordingly are to be applied to each of them, that they may become ours. For as the former are not all actually given in the ſame moment, but ſucceſſively, ſo neither are the other required to be all at once in act, and exerciſe, but gradually according to the ſucceſſive adminiſtrations of the priviledges to which they are appropriate. It's true there is a neceſſary connexion betwixt the ſeveral benefits of the Covenant, ſo that he who hath any one link of this golden chain put into his hands, he is thereby aſſured, that all the reſt will follow in their order, as the Apoſtle argues, Rom. 8.30. For whom he did foreknow he alſo did prideſtinate, and whom he did predeſtinate, them he alſo called: and whom he called, them he alſo juſtified: and whom he juſtified them he alſo glorified. But though they are all thus mutually united both in their particular ſubjects, p. 161and Gods eternal preordination, yet they are ſtill truly diſtinguiſhable in themſelves as to their formal notions (vocation being one thing and juſtification another) and alſo in the order in which they are given out to ſinners. For firſt they are effectually called, then juſtified, then adopted, and laſt of all glorified. Betwixt the three former there is at leaſt a priority of nature, as the Sun we ſay is before its light, and the fire before its heat: But betwixt them, and glorification there is a priority of time. Thus Enoch we know walked ſome years with God in a juſtified ſtate, before he was tranſlated: And Paul fought long after he was called before he received his Crown. This is the unvariable order, that God hath fixed, wherein to diſpenſe the great bleſſings of the Covenant to ſuch who are the objects of his elective love. He juſtifies none but the called, and adopts none but the juſtified, and glorifies none but the adopted, Rom. 8.

In the next place (the order in which the priviledges of the Covenant are diſpenſed, being ſtated) we muſt conſider in what order the ſeveral conditions of the Covenant (ſince …ot to all alike nor at the ſame time to all) are to be applied, for our being actually in…ereſſed in them. And firſt in order to our …ffectual calling no more is required of us, …han an humble, and diligent attendance upon p. 162all ſuch means, as God hath appointed for that end. Our waiting by the pool for the Angels moving upon the waters. Iſa. 55.6. Prov. 2.4, 5. Heb. 2.1. Luke 11.9, 10, 11, 12, 13. Joh. 5.25. Act. 10.33. Acts 13.44, 48.

Our actual faith, and repentance, and holineſs cannot here be ſuppoſed as a prerequiſite to our effectual calling (only our attendance upon the means) ſince theſe are the very things to which we are called. Act. 26.18. Rom 10.14. Rom. 1.7. Gal. 1.6. And he that is called to believe and be holy is upon that very account ſuppoſed before to be both unbelieving and unholy. But then in order to our being juſtified and adopted there both faith and repentance (as hath already been proved) are antecedently neceſſary. Or which is all one, our humble and penitential acceptance, or receiving of Jeſus Chriſt in all his offices, as Prophet, Prieſt, and King, and conſequent upon this our reliance upon him for pardon and Salvation, Gal. 2.16. Joh. 1.12. and laſtly in order to our being actually glorified, and made eternally happy in the immediate fruition of God, 'tis further requiſite that we be not only penitent, and believing, but alſo actually holy and obedient as hath been ſaid, Math. 5.20. Rev. 22.14▪ Firſt, God in the uſe of means calls ſinners to repent and believe, and then upon their repenting p. 163and believing in anſwer to his call, he juſtifies and adopts them: And then upon their being further purified in obeying the truth, as 'tis expreſt, 1 Pet. 1.22. and ſo made meet to be partakers with the Saints in the inheritance of light, they are as the conſummation of all their happineſs eternally glorified. So that you ſee our repenting and believing neceſſarily preſuppoſeth our effectual calling, and our juſtification and adoption our repenting and believing, and our glorification not only our being juſtified and adopted, but alſo our being perſonally holy and conformable to Jeſus Chriſt. When therefore 'tis ſaid, that obedience, as well as faith and repentance is a neceſſary condition in the Covenant of Grace, if we underſtand it as we ought according to the order before explained the great doctrine of juſtification by faith in Chriſt which the Apoſtle ſo much contends for with the Jews, eſpecially in his Epiſtle to the Romans, and Galatians, this doctrine I ſay is hereby ſecured and preſerved inviolable, ſince our obedience is made a condition only with reference to eternal life and not to our juſtification, being in order not …ntecedent to, but conſequent upon that. We are ſtill juſtified by faith in Chriſt without works as the Apoſtle ſpeaks, but yet not ſa…ed by faith alone without works▪ There is more required to make a Soul fit for Heaven, p. 164than meerly the pardoning of his ſins, and juſtifying of his perſon.

But is it not often affirmed in Scripture that we are ſaved as well as juſtified by faith, Joh. 3.16. Eph. 2.8. Mar. 16.16.? It's true, and ſo alſo we are ſaid to be ſaved by hope, Rom. 8.24. And by calling upon the name of the Lord, Rom. 10.13. And to be bleſſed, and have a right to the tree of life by keeping of the commands of Chriſt, Rev. 22.14. If then the argument will hold good, that we are ſaved by faith alone without holineſs and obedience, becauſe 'tis ſaid, he that believeth ſhall be ſaved; we might alſo by the ſame rule argue, that we are ſaved by hope without faith, or by calling upon God, without hope, or by our obedience without all the reſt, ſince Salvation and bleſſedneſs is aſcribed to each of theſe, to hoping and calling upon the Lord, and obeying, as well as believing. All therefore that can juſtly be inferred from hence is only this, that faith, as well as hope and obedience is neceſſary to our Salvation: And becauſe there is an inſeperable connexion betwixt them, and a joint ſubſerviency of both to the ſame end, therefore it is that eternal life is ſometimes aſcribed to one, ſometimes to the other. Sometimes 'tis ſaid, bleſſed are they that believe, Joh. 20.29. Sometimes, bleſſed are the pure in heart, Matth. 5.8. Sometimes, bleſſed is he p. 165that feareth the Lord, Pſal. 112.1. Sometimes again, bleſſed are they that keep his teſtimonies, and are undefiled in the way, Pſal. 119.1, 2. All which 'tis evident muſt be taken incluſive of each other, faith of fear, and fear of purity, and all as joined with actual obedience. That is, he that believes and acts ſutably to his faith, in purifying his heart, and keeping the commands of Chriſt, he ſhall be ſaved. And ſo again, on the other hand, he that obeys, ſuppoſing alſo that he repents, and believes in Jeſus Chriſt, he ſhall be bleſſed. But we cannot poſſibly without making Scripture to contradict it ſelf, appropriate happineſs to any one of theſe conditions, (not to faith any more than to obedience) either by way of oppoſition to or ſeparation from the reſt. The plain Engliſh of that would be this, that a diſobedient faith, or an unbelieving obedience might be ſufficient to qualify us for eternal life. Even in juſtification it ſelf, though our actual obedience be not there required, yet 'tis vertually included in the very nature of that faith by which we are juſtified. But as to our being eternally glorified, there our actual obedience▪ together with faith and repentance are alike neceſſary to give us a perfect and compleat right to it: faith and repentance alone as to this are not ſufficient. A compleat right I ſay; for there is, I grant, a certain right to p. 166life, that doth immediately reſult from faith it ſelf. But then we muſt here diſtinguiſh of a double right.

There is firſt a primary and initial, ſecondly a perfect and conſummate right: or as the Civilians ſpeak, there is jus haereditarium, and jus aptitudinale. Both which are in their reſpective order alike neceſſary, fully and compleatly to enſtate us in one and the ſame poſſeſſion. Thus for inſtance. He that is lawfully elected to any office of truſt and dignity, his meer election gives him an initial right to that office; yea but for all that, before he can receive the ſeveral inſignia proper to it, or exerciſe any act of authority in it, or actually receive the profits, and emoluments belonging to it, he muſt ſolemnly be inſtalled, and take the Corporation Oaths, and perform ſuch other ceremonies, as are uſual in the caſe, and this gives him a conſummate right to his place and dignity. Again, he that ſeals to an Indenture, he thereby hath an incipient right, and title to the eſtate therein conveighed; But yet to compleat this, there muſt be ſeiſin and delivery, and performance of Covenants, payment of rent and repairing the premiſes, and this gives him an actual right to it, and continues him in the quiet poſſeſſion of it. Take one inſtance more. A Child in his infancy may have right to a Kingdom, as ſome have been Crowned in p. 167their Cradles. But yet notwithſtanding he afterwards remains, as the Apoſtle ſpeaks, under Tutors and Governours, and little differs the Lord of all from a Servant until he come of age, and then his Kingdom and Government is put into his hand. Before he had an hereditary, and now an aptitudinal right to, or legal fitneſs for government. I have brought all theſe inſtances to ſhew, that there may be a different right to the ſame thing ariſing from different qualifications and conditions, and yet both ſubſervient to the ſame end. And ſo here faith gives right, and obedience alſo gives right to eternal life, but in a different manner; that begins it, but this continues, and compleats it. Plainly thus; Whoſoever doth ſincerely accept of Jeſus Chriſt upon Goſpel terms, which is truly faith, he is thereupon not only quit from all the demands of the firſt Covenant, which is properly juſtification, but he alſo hath, by vertue of the Goſpel-grant, an initial right to the eternal Kingdom purchaſed by Chriſt: But yet before he can enter into the actual poſſeſſion of it, and enjoy all the glories and bliſs and joy that belongs to it, he muſt be pure and holy, cleanſed from all filthineſs of fleſh and ſpirit; and this gives him an aptitudinal and compleat right to it. Faith is as our ſealing to the Indenture, that firſt founds our right: and obedience is as the performance of Covenants, p. 168that perfects and continues it. That by making us Sons, Joh. 1.12. makes us alſo heirs of the Kingdom, Rom. 8.17. and ſo gives us an hereditary right to it: But this being the means to make us holy, and like to God, and as Scripture ſpeaks, perfect Men in Chriſt, that is men of ripe age, it thereby gives us a fitneſs or aptitudinal right to the eternal poſſeſſion of it.

And thus I have ſhewn in what order the ſeveral conditions of the Covenant are to be applied for the obtaining the great bleſſings of it, according to the method in which they are diſpenſed, which being attended to will further evidence the conſiſtence of free Grace with their being given out to ſinners upon ſuch terms. But before I conclude this particular, it will be requiſite (eſpecially ſince it may add ſome further light to the thing in hand) to inquire into and evince the difference (which I have all along in this diſcourſe ſuppoſed) betwixt faith and obedience; for I cannot wholly be of their opinion, that make them one and the ſame without diſtinction, nor yet apprehend them ſo vaſtly different as ſome imagine.

That they are not the ſame to me is evident, ſince I find them frequently diſtinguiſhed both by different names, and effects in Scripture, Acts 15.9. Purifying their hearts by faith, Heb. 11.8. Acts 26.18. By faith p. 169Abraham obeyed. Tit. 3.8. Theſe things I will, that thou affirm conſtantly, that they which have believed in God might be careful to maintain good works. Therefore alſo called the obedience of faith, Rom. 16.26. Here you ſee they are diſtinguiſhed, and elſewhere they are oppoſed, Eph. 2.8, 9. By grace ye are ſaved through faith, and not of works. Phil. 3.9. That I may be found in Chriſt, not having my own righteouſneſs, which is of the law, but that which is through the faith of Chriſt. And more than once in the Epiſtles to the Romans and Galatians, where the Apoſtle treats deſignedly concerning juſtification, which he there once and again affirms to be by faith, and not by the works of the law. And can they poſſibly be the ſame that are not only diſtinguiſh but oppoſed?

I know 'tis ſaid, that the oppoſition the Apoſtle there makes betwixt faith, and works, is only to be underſtood with reſpect to Jewiſh works, and that opinion of perfection, and merit that they had of them. But were the works of Paul, and the Epheſians, and Abraham of this nature? were they Jewiſh and Levitical? or have we any reaſon to think that they had any ſuch opinion of their obedience as being perfect, and meritorious? And yet in all theſe inſtances we find that faith is oppoſed to works. And though Paul 'tis true doth in the third Chapter p. 170to the Philippians firſt inſtance in his legal priviledges and righteouſneſs, yet afterwards he adds his Goſpel ſervices and ſufferings for Jeſus Chriſt, and whatever elſe you can imagine to make up his obedience, and righteouſneſs perfect. Phil. 3.8. Yea doubtleſs and I count all things but loſs, for the excellency of the knowledge of Jeſus Chriſt my Lord: for whom I have ſuffered the loſs of all things. And yet after all he tells us, that he deſired to be found not in the righteouſneſs of works, but of faith, ver. 9.

Again they are not only diſtinguiſhed, and oppoſed, but alſo delivered to us under different notions in the Goſpel: As faith is expreſſed by receiving of Chriſt, Joh. 1.12. Obedience by walking in him as we have received him, Col. 2.6. That by coming to Chriſt, this by taking his yoak, and bearing his burden, Matth. 11.28, 29. That by looking unto Jeſus, this by running with patience the race that is ſet before us, Heb. 12.1, 2. That by eating his fleſh, and drinking his blood, Joh. 6.54, 56. this by growing up in him, Eph. 2.21. that as the principle of our filiation, Gal. 3.26. and this as our imitation of God, as dear Children, Eph. 6.2. And is there no difference betwixt receiving, and walking? coming, and taking? ſeeing and running? eating and drinking and growing? Betwixt our being children, and performing p. 171the duties of Children? Even common language, as well as Divinity teacheth us to diſtinguiſh betwixt the Creed and Ten Commandments, the credenda & agenda in Religion. Betwixt believing and doing. Believing we ordinarily ſay, is one thing, and doing another.

But is not faith in God, and Jeſus Chriſt expreſly commanded in Scripture? And is not that properly to be called obedience which falls under an expreſs command no leſs than any other duty in Chriſtianity? And if faith be obedience, is not obedience then and faith all one? This is that invincible argument, that is brought to prove faith and obedience to be one, which Scripture you ſee before makes two. By this way of reaſoning, repentance, and love to our neighbour, and ſobriety, and godlineſs, &c. are all the ſame, and not to be diſtinguiſhed. All duties but one duty, and all graces but one grace. All is faith, all believing, becauſe all commanded. Nay our very engaging, and Covenanting to obey God in all things is alſo enjoined, and yet ſhall there be no difference betwixt obedience, and promiſing to obey? betwixt a bond and preſent payment? betwixt entering into Covenant, and performing Covenants?

'Tis one thing for a Wife to promiſe, as uſually they do when married, to love, and honour and obey her Husband, and another p. 172thing actually to love, and honour and obey him. One thing for a rebellious Subject to ſubmit himſelf to the mercy of his Prince, and engage himſelf by oath to be Loyal, and another thing for him to live in all due ſubjection to his Laws and Government. And in this mainly lies the difference betwixt faith and obedience. That is our entering into Covenant with God, and this our performance of Covenant. That our taking Chriſt for our Husband, and this our loving and honouring and obeying of him, as we then engaged. That our ſubmitting our ſelves to the clemency and goodneſs of God, and this our living in a due obſervance of all the righteous Laws and Statutes of his Kingdom. And thus indeed, faith it is the firſt entrance upon, or beginning of obedience, as a point is the beginning of a line, or unity of number, which yet no one takes to be the ſame but different things, and accordingly calls them by different names. And indeed who knows not (if they may be allowed to know any thing that differ from theſe mens ſentiments) that things which agree in their general notions, may yet be vaſtly different, as to their particular and ſpecifick natures. Diamonds, and flints agree in this, that they are both ſtones? And Stars, and clods of earth, in this, that they are both natural bodies; And men, and beaſts in this, that they are both animals, p. 173both living creatures. And yet who will ſay that a Diamond is a Flint, or a Star a clod of Earth, or Man a Beaſt? Are theſe therefore the ſame becauſe they agree as faith and obedience in their common notions? and is there no difference betwixt them? Nay ſince that wherein they differ is more conſiderable than that wherein they agree, therefore in naming things we take little or no notice of their general agreement, but denominate them according to their ſpecifick differences. We do not call Men animals, but reaſonable creatures. Nor Diamonds ſtones, but Dianonds. Nor Stars bodies, but Stars. And for the ſame reaſon we do not call believing, obedience, but faith. And as things are moſt properly denominated from their particular not general natures, ſo alſo are all effects, and operations belonging to them, ever aſcribed to them under the ſame notion. Thus diſcourſe and reaſon is appropriate to Man, not as he is an animal, but as he is a reaſonable creature. And ſplendor and value to Diamonds, not as they are ſtones, but Diamonds; and influence to the Stars, not as they are natural bodies, but as they are Stars. And therefore we properly ſay that the Star ſhines, and not the body, and the Diamond ſparkles and not the ſtone, and Man diſcourſes, not the living creature. And why may we not (without canting,) by the ſame rules of undoubted p. 174reaſon, aſcribe juſtification to faith, not as it is obedience, which is its general nature wherein it agrees with repentance, and juſtice, and love to our neighbour, &c. but as it is properly a believing in, or acceptance of Jeſus Chriſt which is its ſpecifick difference wherein it is diſtinguiſhed from all other duties? And why may we not ſay, that fides quà fides, faith as faith, that is, as it is an act receiving Chriſt, and not as it is an act of obedience, juſtifies? As well as ſay, that homo quà homo, man as man ſpeaks, and reaſons, and not as he is an animal? Where's any thing of jargon, or non-ſenſe, or myſtical divinity in all this, unleſs all that muſt now be called ſo that ſpeaks not in plain Engliſh the language of Crellius and Socinus? A Father, ſuppoſe, commands his Son to receive a ſum of money for the payment of his debt, that he may be diſcharged from the ſuits and arreſts that are againſt him. What is that now that properly pays the debt, and diſcharges the Son? Is it his act of receiving the money though commanded? or the money that is received? His receiving it indeed, is neceſſary, as a means, and his duty, as commanded, but 'tis the money only, and not his receiving for which he is diſcharged. So here our faith 'tis neceſſary, and 'tis commanded, but yet 'tis not that, but the ſatisfaction of J…ſus Chriſt, for, and upon the account of p. 175which we are juſtified. That's the money by which our debt is paid, and we are diſcharged, but faith is our actual receiving of it, without which it could not have been ours. In a word that is the cauſe, and this the condition of a ſinners juſtification before God. But though faith, & obedience are not as hath been ſhewn ſo much the ſame, but that they may be diſtinguiſhed, and differently conſidered in the buſineſs of juſtification, neither are they ſo ſtrangely different, as ſome Men have imagined. Since all our obedience is nothing elſe, but the actual making good of our engagement, and reſolution in our firſt believing. By faith we take Chriſt, as offered in all his offices, as Prophet, Prieſt and King, and by obedience we demean our ſelves towards him, as thoſe that have ſo taken him. We hear him in all things whatſoever he ſaith unto us, and make his word the rule and ſtandard of our belief and practice, as he is our Prophet. And we go to God by him and ſeek for pardon, and acceptance with God upon his account as he is our Prieſt. And we fear and reverence him, and live in a due ſubmiſſion to his Laws and diſcipline, as hei… our King. By that we marry our ſelves to Chriſt, and by this we love and honour and obey him as our Husband. By that as was ſaid before, we receive him, and by this we walk in him as we have received him. So p. 176that all our obedience 'tis vertually though not actually included in our firſt ſolemn act of believing, as all concluſions are in their principles, and all our performances of Covenant in our voluntary ſubſcribing and ſealing to it, and therefore 'tis impoſſible that theſe two however diſtinguiſhed, ſhould ever really be ſeparated. Faith without works, ſaith James, is dead, Jam. 2.26: That is in truth 'tis no faith, as a dead Man properly is not a Man, but a meer carcaſs, and an apparent reſemblance only of a Man: 'Tis little better than an implicite contradiction, at the beſt, but an ens rationis, a meer figment, and Chimera that is no where to be found, exiſting but in the wild imaginations of ſome ſuch whom the Apoſtle calls abſurd, and unreaſonable men: An impenitent faith, and diſobedient faith, an unholy and unjuſt faith. What a ſtrange conjunction would this be? Can any Man think this to be a juſtifying, a ſaving faith? It's true, if we do humbly and ſincerely receive and give up our ſelves to Jeſus Chriſt upon Goſpel termes, God doth not ſuſpend our pardon and acceptance till our holineſs be compleat, and our obedience grown to its full ſtature, but upon that very act acquit us from our obligation to the Old Covenant, and admit us to an incipient right to all the priviledges of the New. As he that hath before witneſs ſealed to Indentures is thereupon immediately, p. 177though the things therein required are not yet diſcharged, admitted to the poſſeſſion of the premiſes. And he that humbly ſubmits himſelf to his Prince upon his Proclamation of grace and pardon, is at the ſame time pardoned, and taken under the protection of his government, though he have not yet demonſtrated his loyalty by any ſignal acts of ſervice to him. But then as ſinners are thus juſtified, upon their firſt ſolemn and ſerious believing in Jeſus Chriſt, (or elſe it will be hard to ſay when 'tis done) ſo they muſt, and if ſincere in the firſt act, they will (otherwiſe in truth they never did believe, and conſequently never were juſtified) they muſt I ſay, and will continue in all due obedience to him, according a they then promiſed, and reſolved, or elſe their firſt act ſtands only for a cypher, and ſignifies nothing in Gods account, nor in mans neither, could he as God underſtand our hearts. There is no pardon ſealed, nor right to life conferred, nor the leaſt ſpiritual advantage to be expected from the Covenant of Grace, unleſs our faith be ſuch, as is juſtified by obedience. As he that ſeals to any Covenant, muſt alſo pay his rent, or he cannot expect …o be continued in poſſeſſion and …reap the profits of it. And he that is pardoned upon ſubmiſſion, muſt alſo live in a dutiful ſubjection to his Prince, or otherwiſe h… cannot p. 178hope to enjoy the benefit of his pardon. By the former, I mean our believing, and ſubmiſſion to Jeſus Chriſt, we are, as I have already ſaid, juſtified and obtain an initial right to eternal life: And by the latter, i. e. our holineſs and obedience, our right is continued and compleated. But fourthly,

4. It may contribute ſomewhat to our better underſtanding the conſiſtence of free Grace with the conditionality of the Covenant, and the neceſſi…y of our perſonal performance of the conditions of it, in order to our eternal Salvation, a little to conſider the nature of Salvation and happineſs, and how nearly holineſs and obedience are allied to it. Happineſs! Salvation! they are pleaſing words. As light to the eye; muſick to the ear. Every one is delighted with the ſound of them. How beautiful are the feet of them that bring theſe glad tidings? But alas! how few are there of thoſe that deſire it, that rightly underſtand what it is? Ask them what they mean by being happy, and they will tell you▪ Oh! to be freed from ſin, they mean no the ſinfulneſs, but the puniſhment of ſin, th… curſe of the Law, and the wrath that is t… come. And to have all tears wiped fro… their eyes, and burdens taken from thei… ſhoulders, and to reſt for ever from their labours. To be delivered from Hell, and ete… nal burnings, and to live in the midſt of joy p. 179and delights in another world. In a word, not to be everlaſtingly miſerable, but to be at eaſe for ever without care, and trouble, and anxiety. But what is there in all this more than in Mahomet's Paradiſe, or the Poets Elyzium? If freedome from miſery were properly happineſs, then non-entities might be happy, and the readieſt way to make us ſo, would be …o annihilate us, and turn us into our firſt nothing. For that which is not, is at eaſe, and cannot be miſerable. And if meer ſenſitive pleaſures and delights were ſufficient to create beatitudes, then the brute creatures might be numbred amongſt the bleſſed, and the moſt effectual means to make Man ſo, were to change his nature, and turn him into a beaſt, ſince they are obſerved to have the quickeſt ſenſe, and ſo moſt capable of enjoying the pleaſures of it. And yet this is all, that the generality of the world underſtand by happineſs, and indeed all that they deſire. And according to theſe falſe conceptions of happineſs are alſo their notions of free Grace framed, and modelled. To be created over again in Chriſt unto good works, and be pure in heart, and holy in all manner of converſation: To live the life of God, and be righteous, as he is righteous, and be followers of him as dear children, &c. Theſe things are ſeldom inſtanced in, or taken notice of, either as any, much leſs as the moſt eſſential parts p. 180of our happineſs, or any fruit and evidence of free Grace. But when they would ſet forth this arraied in her richeſt robes of glory, and greateſt Majeſty, they inſtance in God pardoning ſinners, and blotting out their iniquities, and juſtifying the ungodly, and caſting their ſins into the bottom of the Sea, and ſcattering them as a thick cloud, and redeeming them from the curſe, and freeing them from Hell and condemnation, &c. This, they cry, is Grace, and wonderful Grace to ſinners. And ſo indeed it is, and wonderful beyond what 'tis poſſible for any finite creature to expreſs, or comprehend. And therefore my deſign is not to ſhadow, or eclipſe any part of that unſpeakable glory, that ariſeth hence to the free Grace of God. But yet, let me add, is there no free Grace but pardoning and juſtifying Grace to be admired? And may not men without offence be minded of it, and be deſired to conſider it? Tell me what greater favour and kindneſs (and that is properly Grace as hath been ſhewn) can God poſſibly manifeſt to any creature, than to make it eternally happy? And what greater happineſs can he poſſibly beſtow upon him, than to make him like and conformable to himſelf? The true, and formal notion of happineſs lies not in negatives, but poſitive fruitions. Not in being freed from miſery▪ but in the enjoyment of all poſſible perfection p. 181of which a created nature is capable. And all the perfection competible to a creature, conſiſts formally in his conformity and aſſimilation to God, the original fountain of being and perfection.

That creature that hath all excellencies, and perfections, proper and competible to its own nature, that creature is truly and formally happy. He is ſo well, that he can be no better, and therefore capable of no greater felicity. But then, ſince mans being and perfections are not originally from himſelf, but borrowed and derived from God, as rayes of light from the Sun, and ſtreams from the Ocean, it thence neceſſarily follows, that God, as Original, is the only rule and ſtandard by which all perfection is to be meaſured, and conſequently the more or leſs any creature is approximate, and conformed to God, the more or leſs perfect. As the excellency of a Picture lying in its exact reſemblance to the face by which 'tis drawn, the more like thereto, ſtill the more excellent. And this is that which gives Man the preheminence above the reſt of the creatures in this viſible world. They are at a far more remote diſtance from him, and partake leſs of him; but Man is more nearly allied to him, and admitted to a more full participation of the divine nature. The reſt, as 'tis commonly expreſt, have only ſome tracks and footſteps p. 182of God, but Man his Image. And by this reſemblance of Man to God, is his greateſt happineſs, both as innocent and glorified, deſcribed in Scripture, Gen. 1.26, 27. So God created Man in his own Image, and after his own likeneſs. There is the happineſs of Man in his primitive ſtate of innocency. And 1 Joh. 3.2. It doth not yet appear what we ſhall be, but we know that when he ſhall appear we ſhall be like him, for we ſhall ſee him as he is. There is the chief happineſs of the Saints now in glory. And indeed nothing leſs than this can be the happineſs of a reaſonable creature. And to this all the duties of Chriſtianity are ſo nearly related, as that that they really become an eſſential part of it. For either they are ſuch wherein our likeneſs to God doth formally conſiſt; as the more patient, and juſt, and merciful, and holy, and righteous we are, ſtill the more like to God, ſince he is ſo. Or elſe ſuch wherein we expreſs our conformity to God, as humility, and reverence, and faith, and watchfulneſs, &c. which hold a ſuteable correſpondence to his greatneſs, Majeſty, faithfulneſs, omniſcience, &c. In the former we reſemble God, as the picture doth the face it repreſents: And by the latter, as the impreſſion in the wax doth the ſtamp upon the ſeal that made it; as a late Author hath well expreſt it, in his moſt ingenious and learned treatiſe concerning p. 183the bleſſedneſs of the righteous.

Did men therefore, as they ought, conſider either what happineſs is, or how great a correſpondence and affinity their preſent duties have to it, they would be ſo far from thinking the performance of them any diminution of Gods free Grace, as that they would rather eſteem it as one of the moſt ſignal acts of his Grace and favour, that he hath provided ſuch effectual means, and afforded them ſo powerful aids and aſſiſtances, in order to the making them holy and obedient. 'Tis doubtleſs an act of kindneſs and bounty to heal the wounded, and reſtore eyes to the blind, and ſtrength and beauty to the maimed and deformed, no leſs than to forgive a poor Man his debt. In juſtification our debt's forgiven; but in ſanctification the ruines of degenerate nature are repaired, and the Image of God reſtored. And which of theſe two, do you think, is the greater kindneſs? That frees us from priſon, and arreſts from miſery, but this makes us truly and formally happy. But laſtly,

5. Though our perſonal performance of the conditions of the Covenant be aſſerted, as indiſpenſably neceſſary to our eternal Salvation, yet not by vertue of our own natural ſtrength and power without the aſſiſtance of Divine Grace. That is no where affirmed, but the contrary. What remainders of natural p. 184ſtrength and ability there may be left in Man, and how far they may be improved by him with reference to his own Salvation, is not my buſineſs now to enquire or determine. He is now 'tis acknowledged in a ſtate of degeneracy, and by his fall the ſeveral powers, and faculties of his Soul were impaired, and weakened, though not wholly loſt. But yet his obligation to duty is not thereby reſcinded, but remains intire, and therefore he is ſtill bound as much as ever to render love and ſervice to his Maker. For man's inability to obey cannot take away Gods right to command, nor his Apoſtaſie deſtroy the law of his creation. Man is ſtill Gods creature though degenerate, and lives daily in a neceſſary dependance upon him, and therefore 'tis impoſſible he ſhould ever be abſolved from his engagement to love, and honour, and obey him, ſince 'tis impoſſible for a creature to become independent. The great deſign therefore of Goſpel Grace is not, as ſome fooliſhly imagine, to exempt us from duty, and to diſpence with our love to God, or obedience to his Laws, but to repair our ſtrength, and aſſiſt our faculties, and every way to enable us to the performance of our duty: That we may repent, and return to God, and live in all due ſubjection and obedience to him as becometh creatures, Tit. 2.11, 12. For the Grace of God that bringeth Salvation, hath p. 185appeared to all men, teaching us that denying all ungodlineſs, and worldly luſts, we ſhould live ſoberly, righteouſly, and godly in this preſent world. The ſame Grace here that is ſaid to bring Salvation, the ſame alſo teacheth us to deny all ungodlineſs, and worldly luſts, &c. And both are alike called by the name of Grace. Grace teacheth us this leſſon, and Grace alſo aſſiſts us both in the learning and practice of it. For God is no hard Maſter, he doth not gather, where he hath not ſtrewed, nor reap, where he hath not ſown. Though he gives not ſuccors to all alike, but to ſome more, to others leſs, according to the good pleaſure of his will, yet he is wanting to none, but ſuch as are wanting to themſelves. His promiſes are no leſs extenſive, than his commands. No duty is required of us, but God himſelf is engaged for our aſſiſtance in the performance of it. Muſt we repent and turn to God? Acts 17.3. He then will give us repentance unto life, Act. 5.31. Muſt we come to Chriſt, and believe in him that we may have life, Matth. 11.28, 29? He then will draw us, (Joh▪ 6.44.) and make us willing in the day of his power, Pſal. 110.3. Muſt we cleanſe our ſelves from all filthineſs of fleſh, and ſpirit, and perfect holineſs in his fear, 2 Cor. 7.1? He then will pour clean water upon us, and cleanſe us from our iniquities, Ezek. 36.25. and ſanctifie p. 186us throughout in Body, Soul, and Spirit, 1 Theſ. 5.21. Muſt we run with patience the race that is ſet before us, Heb. 12.1? He then will increaſe our ſtrength, that we may run and not be weary, and walk and not faint, Iſa. 40.29, and 31. Muſt we work about our Salvation with fear and trembling, Phil. 2.12? He then will work in us both to will and to do of his good pleaſure, ver. 13. Muſt we be ſtedfaſt and unmoveable always abounding in the work of the Lord, 1 Cor. 15.58. holding faſt our confidence firm to the end, Heb. 3.6. being faithful unto death, Rev. 2.10. and not drawing back leſt his ſoul ſhould have no pleaſure in us, Heb. 10.38? He therefore hath promiſed, that he will eſtabliſh us, 2 Theſ. 3.3. and make us fruitful, Joh. 15.2. and perfect his own good work in us untill the day of the Lord Jeſus, Phil. 1.6. and keep us by his power, 1 Pet. 1. that we may not periſh but have everlaſting life, Joh. 10.28. From firſt to laſt you ſee we are indebted to Divine Grace for what we do. All our works if good, are begun and carried on, and perf…cted by the aſſiſtance of the Sacred Spirit. And therefore when we have done all, we cannot plead deſert, or merit from any of our actions, but ſtill are bound to make Paul's humble acknowledgment, 1 Cor. 15.10. By the grace of God, I am that I am: And not I (that laboured ſo abundantly) but the grace of p. 187God that was with me. Not I that repented, and believed, and became obedient, and holy, and fruitful in every good word and work, continuing ſtedfaſt and unmoveable to the end. Not I, that did this, by vertue of my own natural abilities; no, but by the aid and aſſiſtance of Divine Grace: not by might, nor by power from nature and reaſon, but by the ſpirit of the Lord. And in this ſenſe, I ſuppoſe, we are to underſtand that ſaying of ſome Divines, that God ſtands engaged for both parts of the Covenant. Engaged firſt by promiſe to juſtifie, and ſave ſinners if they repent, and believe, &c. and next alſo to give repentance and faith by aſſiſting them thereunto, that they may be juſtified, and have eternal life. And ſo it may be no contradiction to ſay, that the ſame thing may be both a benefit, and a condition of the ſame Covenant. As he that in the ſame Indentures, wherein he binds his Tenant to repairs, may alſo promiſe to furniſh him with Brick, and Morter, and other materials for the work. Thus faith, and repentance are here commanded in the Covenant of Grace, and ſo they become conditions on our own part to be performed. But withal ſtrength and aſſiſtance is promiſed enabling us to repent, and believe, and ſo they become benefits on Gods part to be given, and on ours to be received. But ſtill it is to be remembred, p. 188that Gods promiſe doth not null our duty, nor his aſſiſtance ſuperſede our endeavours, but neceſſarily ſuppoſe and more ſtrongly enforce them. For as we can do nothing without God, ſo he will do nothing for us without our ſelves. 'Tis he, ſaith the Apoſtle, that worketh in us both to will, and to do, of his good pleaſure, in the place before mentioned, Phil. 2.13. What then? Muſt we therefore ſit ſtill, and do nothing? Only take our eaſe and ſtretch our ſelves upon beds of Ivory, and dream our ſelves into Abrahams Boſom? No, we muſt therefore (ſo the Apoſtle in the ſame place argues) work about our own Salvation with fear and trembling. As 'tis ſtill the Tenants duty to repair the ruines of his houſe, though his Landlord hath (and indeed therefore the rather becauſe he hath) been ſo kind, as to promiſe ſufficient ſupplies for the building.

Thus much I thought neceſſary to add upon this argument, that I might vindicate the conditionality of the Covenant from ſuch exceptions, as have been made againſt it, and evidence the amicable agreement there is betwixt this doctrine and that of free Grace, and ſufficiency of Chriſts righteouſneſs and ſatisfaction: And would Men but be perſwaded to lay aſide their prejudices, and to weigh things in an even ballance: Would they as now inſtructed rightly ſtate their notions p. 189of Chriſts righteouſneſs, and free Grace according to the rules and meaſures of the Goſpel, and not by the imaginary, and unwarrantable ſentiments of the carnal and uncatechiſed world: Would they duly diſtinguiſh betwixt the cauſes, and conditions of their Salvation, which are vaſtly different, and ought not therefore to be confounded, that Jeſus Chriſt may ſtill be owned, as the ſole cauſe and Author of it, and faith and repentance, &c. only as the neceſſary means without which it cannot be had: Would they obſerve the order in which the ſeveral conditions of the Covenant are to be applied, firſt faith and repentance for the obtaining of pardon, and then holineſs and obedience for the compleating and continuing our right to eternal life, according to the order in which they are diſpenced to ſinners: Would they alſo duly inform themſelves in the nature of true happineſs, and what a near alliance holineſs and obedience have to it, that formally conſiſting in our likeneſs and conformity to God, and theſe being that whereby we become actually like and conformable to him: Would they in the laſt place to all add the aſſiſtance that God by his holy Spirit affords us, for the performance of all theſe duties he requires of us, Nothing being done in our own, but all by his ſtrength, and agency: Would Men I ſay thus diſtinctly p. 190weigh, and conſider things before they paſs ſentence upon the Doctrine herein delivered, their objections againſt it would I am confident ſoon be anſwered, and their ſcruples removed, and their judgments convinced, that there is nothing ſaid, that doth in the leaſt, either contradict, or prejudice the Doctrine of Goſpel free Grace, or derogate from the ſufficiency of Chriſts righteouſneſs. Nothing that doth (as ſome have ſaid) ſpeak the language of Bellarmine, or Socinus, or any way favour the opinions of any other who are juſtly cenſured as enemies to the Grace of God in Chriſt Jeſus.

It is true, the Church of Rome pretends much to good works, and cries them up, as the Epheſians ſometimes did their great Goddeſs Diana, and muchwhat upon the ſame deſign. But alas! what are thoſe works they ſo zealouſly contend for? A little bodily exerciſe, and ſuperſtitious will-worſhip. Maſſes, and Dirges, and Pilgrimages, and Ave-Marys, and abſtinences, and whippings, and the like. But for that which the Apoſtle calls the power of godlineſs, and life of God, that is little preached, and leſs practiſed by them. And yet theſe works as inconſiderable as they are, they call by the name of ſatiſfactions, and make them both the matter of their juſtification before God, and the meritorious cauſe of their own Salvation.

p. 191For according to their Doctors, we are juſtified by works, confeſſion, charity, giving of alms, &c. as well as by faith in Jeſus Chriſt, and may be ſaved, yea and by I know not what redundancy of deſert in our good works, help to ſave others too, by our own merits. The improvement, ſay they, of our own natural abilities deſerves Grace ex congru…, and the improvement of Grace ſo gained, merits glory ex condigno. This in ſhort is the Doctrine of Rome in this particular.

And as to ſame others who alſo plead for the neceſſity of holineſs and righteouſneſs, though they in great meaſure reject the Popiſh works, and wholly diſclaim any merit by them, and poſſibly acknowledge Chriſts ſatisfaction, though ſince they ſpeak (ſome of them) ſo darkly, and undervaluingly of it, that may be queſtioned: Yet the efficacious influences of the Sacred Spirit, for their aſſiſtance in the performance of thoſe acts of righteouſneſs they plead for, are not ſo much acknowledged by them, the creature being thought ſufficiently inſtructed with power from nature and reaſon to repent, and believe and obey, &c. according to the pleaſure of his own will. And though they ſeem much to advance the Soveraignty of God over the creature, whilſt they aſcribe to God nine hundred ninety and nine degrees of power, and but one of an hundred only to p. 192Man, yet in concluſion the matter comes to this, that this one ſingle degree of power in the creature may, and doth at pleaſure baffle and defeat, and put to flight, and triumph over thoſe 999. which are in God▪ i. e. The creatures weakneſs is ſtronger than Gods power. In ſhort, if the queſtion be asked them, who made thee to differ? The anſwer will be, Ego meipſum.

But is there any thing ſaid in this whole diſcourſe that lays any foundation for theſe opinions, or that doth ſo much as add one ſtone to the building?

Are our own works any where affirmed to be either the matter of our juſtification, or the meritorious cauſe of eternal life? Or that our duties are performed by our own natural ſtrength without the effectual aſſiſtance of the Spirit of God? Where is nature and reaſon advanced above Grace, or our own righteouſneſs ſet up to juſtle Chriſt from his Throne, and rob him of his Crown? Is it not more than once affirmed and proved that holineſs and obedience are not the cauſes, but conditions only of our Salvation? And that 'tis impoſſible for any creature, much leſs one that is degenerate, to merit any thing at the hands of God? And that we are juſtified, not by works, not by our holineſs and obedience, which follow juſtification, as the payment of the rent doth ſealing p. 193to the Indentures) but by faith in Jeſus Chriſt; receiving him in all his offices? And that the ſeveral duties of the Covenant are performed not by the ſole power of nature, but by ſtrength received from the Spirit of God, and by the daily ſupplies of his Grace? So that we are doubly indebted to God, firſt to his command, to obey that, and then to his Grace for enabling us to obey. And will …ny one that is not profoundly ignorant call …his by the name of Popery, and Pelagianiſm? or have ſo much confidence, as to …enſure, and condemn it as a Doctrine in…onſiſtent with the Grace of the Goſpel, and …hat righteouſneſs that is by Chriſt? Is not …his, in Judes language, to ſpeak evil of …hoſe things, which they know not? And …o proclaim themſelves unskilled in the words …f righteouſneſs, and that Doctrine which is …ccording to Godlineſs?

But ſuppoſe the agreement betwixt faith …nd works, Chriſts righteouſneſs and our …wn, free Grace and the neceſſity of obedi…nce, in the buſineſs of Salvation, could not …fficiently be evidenced to our preſent rea…on, muſt they therefore be exploded, as ab…rdities, and untruths, and things abſolute… irreconcileable? We muſt then throw a…ay not only ſome of the greateſt myſteries … our Religion, but many of the moſt evi…nt phenomena, and appearances in Philoſophy. p. 194The influences of the Load-ſtone▪ the ebbing and flowing of the Sea, &c. muſ… be rejected as fables, and our ſenſes no mor… be credited in what they ſee, ſince the manner how theſe things are done is not yet ſufficiently underſtood, and explained. Thing… themſelves, we know, are evident, but the modes and manners of things are almoſt every where latent and unaccountable. Tha… therefore which we have to do in all matter… of Divine faith and practice is only this duly to inform, and ſatisfy our ſelves, wha… God hath certainly revealed and made know… to us, as his mind and will concerning … which being done, and our minds being ſatisfied, that God hath ſaid it▪ and that … is the plain meaning of his words, we ar… then without any further debate to believe and do, according to his word, though poſſibly at preſent we cannot ſo well diſcove… that mutual accord and agreement whic… there is betwixt thoſe ſeveral truths reveale… by him. The poſitive and plain concluſion of Scripture are humbly to be believed, thoug… they cannot be reconciled by us. For this ſuppoſe will eaſily be granted by all, as unqueſtionable. That the will of God, if w… certainly know it to be his will, is the u… doubted rule, and ſtandard both of faith an… practice. We muſt believe what 'tis certai… he hath revealed. And we muſt do, wha… p. 195'tis certain he hath commanded. For the will of God is not to be diſputed but obeyed. And doth not the Apoſtle expreſly tell us that this is the will of God, even our ſanctification? 2 Theſ. 4.3.

He that hath ſaid, he will blot out our tranſgreſſions for his own ſake, and remember …ur ſins no more, Iſa. 43.25. he hath alſo …id, th…t we muſt repent, and be converted, …hat our ſins may be blotted out, when the days of …efreſhing ſhall come from the preſence of the …ord, Acts 3.19. He that hath ſaid, that …e are juſtified freely by his grace, through the …edemption that is in Chriſt, Rom. 3.24. he …ath alſo ſaid, we are juſtified by faith, ver. …8. and that we muſt believe, that we may …e juſtified, Gal. 2.16. He that ſaith, we …e made the righteouſneſs of God in Chriſt, …ho was made ſin for us, 2 Cor. 5.21. he alſo …ith, that except our righteouſneſs (ſpeaking …ere expreſly of moral, and perſonal righte…uſneſs) exceed the righteouſneſs of the Scribes …nd Phariſees, we ſhall in no caſe enter into the …ingdom of God, Matth. 5.20. And he that …ith, we are ſaved by grace, and not of our …ves, Eph. 2.8. and according to his mercy, …d not by works of righteouſneſs, which we …ve done, Tit. 3.5. he alſo ſaith, that we …uſt work out our own ſalvation with fear, and …mbling, Phil. 2.12. and that without ho…eſs, we ſhall not be ſaved, Heb. 12.14. p. 196Is not all this plain, and eaſy to him that will but underſtand? God hath ſaid it. 'Tis his will, expreſt in terms that we muſt repent, and believe, and be righteous, and work about our own Salvation, and follow after holineſs, that we may not periſh but have everlaſting life. Who then ſhall ſhall dare to argue and diſpute againſt it? At leaſt here is no ground, you ſee, for any humble and ſober mind that is but ſincerely willing to be governed by the Divine will, ſo to do, but rather ſeriouſly to apply himſelf to the performance of theſe duties, that God hath ſo expreſly injoined, and made neceſſary to our Salvation.

The great reaſon therefore why men profeſs themſelves ſo much offended with this Doctrine 'tis not becauſe it is, or becauſe they in truth believe it to be an enemy to the Croſs and Grace of Chriſt, but rather becauſe it is an enemy to their luſts, and paſſions and preſumptuous neglects of God. An enemy to their preſent eaſe and pleaſure and worldly ſatisfactions, the luſts of the fleſh, the luſts of the eye and the pride of life: An enemy to their falſe and carnal hopes, and empty profeſſions of Chriſtianity. Therefore it is, that they thus condemn this Doctrine, becauſe otherwiſe they cannot juſtifie their own faith and practice that are ſo manifeſtly condemned by it. They muſt have a cheap p. 197Religion: Faith without works, pardon without the trouble of repentance, an Heaven without holineſs, and a free Grace to ſave them without obedience, or elſe they are miſerable and undone to eternity.

But be not deceived, ſaith the Apoſtle, God is not mocked: for whatſoever a man ſoweth, that ſhall be alſo reap. For he that ſoweth to his fleſh, ſhall of the fleſh reap corruption; but he that ſoweth to the ſpirit, ſhall of the ſpirit reap life everlaſting, Gal. 6.7, 8. For if ye live after the fleſh ye ſhall die, but if ye through the ſpirit, do mortifie the deeds of the body ye ſhall live, Rom. 8.13. For God will render to every man according to his deeds: To them, who by patient continuance in well doing, ſeek for glory, and honour, and immortality, eternal 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 Jew firſt, and alſo of the Gentile, But glory, honour and peace to every man that worketh good, to the Jew firſt and alſo to the Gentile; for there is no reſpect of perſons with God, Rom. 2.6, 7, 8, 9, 10, 11. Be ye therefore ſteadfaſt and unmoveable, always abounding in the work of the Lord, for as much as ye know that your labour ſhall not be in vain in the Lord, 1 Cor. 15.58.

FINIS.

End of the text · Abraham Clifford, The Gospel Method of Gods Saving Sinners (1676)