Sermons and Discourses Volume 5, Sermon 6
SERMON VI. Chriſt the Author, and Obedience the Condition of Salvation.
HEB. V.9.
And being made perfect, he became the Author of eternal ſalvation unto all them that obey him.
THIS is ſpoken of Chriſt, our great High Prieſt under the Goſpel; upon the Excellency of whoſe Perſon, and the Efficacy of his Sacrifice for the Eternal Benefit and Salvation of Mankind, the Apoſtle inſiſts ſo largely in this, and the following Chapters; but the Summ of all is briefly comprehended in the Text, that our High Prieſt being made perfect, became the Author of eternal ſalvation to them that obey him.
Vol. V.In which words we have theſe four things conſiderable.
1ſt, The great Bleſſing and Benefit here ſpoken of, and that is Eternal Salvation; and this implies in it, not only our Deliverance from Hell, and Redemption from Eternal Miſery; but the obtaining of Eternal Life and Happineſs for us.
2dly, The Author of this great Bleſſing and Benefit to Mankind; and that is Jeſus Chriſt the Son of God, who is here repreſented to us under the notion of our High Prieſt, who, by making Atonement for us, and reconciling us to God, is ſaid to be the Author of Eternal Salvation to Mankind.
3dly, The Way and Means whereby he became the Author of our Salvation; being made perfect, he became the Author of Eternal Salvation. The word is foreign, having conſummated his work, and finiſh'd his Courſe, and receiv'd the Reward of it. For this word hath an alluſion to thoſe that run in a Race, where he that wins receives the Crown. And to this the Apoſtle plainly alludes, Phil. 3.12. where he ſays, not as though I had already attained, foreign, not as if I had already taken hold of the Prize; but I am preſſing,Ser. 6. or reaching forward towards it; foreign, or were already perfect; that is, not as if I had finiſh'd my Courſe, or had the Prize or Crown in my hand; but I am preſſing forward towards it. In like manner, our bleſſed Saviour, when he had finiſh'd the Courſe of his Humiliation and Obedience, which was accompliſh'd in his Sufferings, and had receiv'd the Reward of them, being riſen from the Dead, and exalted to the Right Hand of God, and crown'd with Glory and Honour, he is ſaid to be foreign made perfect; and therefore when he was giving up the Ghoſt upon the Croſs, he ſaid, John 19.30. foreign it is finiſh'd, or perfected; that is, he had done all that was neceſſary to be done, by way of ſuffering, for our Redemption. And the ſame word is likewiſe uſed Luke 13.32. concernining our Saviour's Sufferings, I do cures to day and to morrow, foreign, and the third day I ſhall be perfected; this he ſpake concerning his own death. And therefore, Ch. 2.10. God is ſaid to make the Captain of our Salvation perfect through Sufferings; foreign. And thus our High Prieſt being made perfect in this Senſe, that is, having finiſh'd his Courſe, which was accompliſhed in his Sufferings, and having received the Reward of them, in being exalted at the Right Hand of God, he became the Author of Eternal Salvation to us.
4thly, You have here the qualification of the Perſons, who are made Partakers of this great Benefit, or the Condition upon which it is ſuſpended, and that is Obedience; he became the Author of eternal Salvation to them that obey him.
Theſe are the main things contained in the Text. For the fuller Explication whereof, I ſhall take into conſideration theſe five things.
1ſt. How, and by what means Chriſt is the Author of our Salvation.
2dly, What Obedience the Goſpel requires as a Condition, and is pleaſed to accept as a Qualification, in thoſe who hope for eternal Salvation.
3dly, We will conſider the poſſibility of performing this Condition, by that Grace and Aſſiſtance which is offer'd, and ready to be afforded to us by the Goſpel.
4thly, The neceſſity of this Obedience, in order to Eternal Life and Happineſs.
And 5thly, I ſhall ſhew that this is no prejudice to the Law of Faith, and the free Grace and Mercy of God, declared in the Goſpel.
1ſt, We will conſider how, and by what means Chriſt is the Author of our Salvation; and this is contain'd in theſe words, Being made perfect, he became the Author of Eternal Salvation, that is (as I told you before) having finiſh'd his Courſe which was accompliſh'd in his laſt Sufferings; and having received the Reward of them, being exalted at the right hand of God, he became the Author of eternal Salvation to us; ſo that by all that he did, and ſuffer'd for us, in the days of his Fleſh, and in the ſtate of his Humiliation, and by all that he ſtill continues to do for us, now that he is in Heaven at the right hand of God; he hath effected and brought about the great Work of our Salvation. His Doctrine and his Life, his Death and Sufferings, his Reſurrection from the Dead, and his powerful Interceſſion for us at the Right Hand of God, have all a great influence upon the reforming and ſaving of Mankind; and by all theſe Ways and Means, he is the Author and Cauſe of our Salvation; as a Rule, and as a Pattern, as a Price and Propitiation, and as a Patron and Advocate that is continually pleading our Cauſe, and interceding with God on our behalf, for mercy and grace to help in time of need.
And indeed our condition requir'd an High Prieſt who was qualified in all theſe reſpects, for the recovery of Mankind out of that corrupt and degenerate ſtate into which it was ſunk; an High Prieſt whoſe lips ſhould preſerve knowledge, and from whoſe mouth we might learn the Law of God; whoſe Life ſhould be a perfect Pattern of Holineſs to us, and his Death a propitiation for the ſins of the whole World; and by whoſe Grace and Aſſiſtance, we ſhould be endowed with Power and Strength to mortifie our Luſts, and to perfect Holineſs in the Fear of God; and therefore ſuch an High Priſt became us, who was holy, harmleſs, undefiled, and ſeparate from Sinners, who might have compaſſion on the ignorant, and them that are out of the way, and being himſelf compaſt with infirmities, might have the feeling of ours, being in all points tempted as we are, only without ſin; and, in a word, might be able to ſave to the utmoſt all thoſe that come to God by him, ſeeing he ever liveth to make interceſſion for us.
By theſe Qualifications our High Prieſt is deſcribed in this Epiſtle; and by theſe he is every way ſuited to all our Defects and Infirmities, all our Wants and Neceſſities; to inſtruct our Ignorance by his Doctrine, and to lead us in the Path of Righteouſneſs by his moſt Holy and moſt Exemplary Life; to expiate the guilt of our Sins by his Death; and to procure Grace and Aſſiſtance for us, by his prevalent Interceſſion on our behalf. By all theſe ways, and in all theſe reſpects, he is ſaid to be the Author of eternal Salvation.
1ſt, By the Holineſs and Purity of his Doctrine, whereby we are perfectly inſtructed in the Will of God and our Duty, and powerfully excited and perſwaded to the practice of it. The Rules and Directions of a Holy Life were very obſcure before, and the Motives and Encouragements to Virtue but weak and ineffectual, in compariſon of what they are now render'd by the Revelation of the Goſpel. The general corruption of Mankind, and the vicious Practice of the World, had in a great meaſure blurr'd and defac'd the Natural Law; ſo that the Heathen World, for many Ages, had but a very dark and doubtful knowledge of their Duty, eſpecially as to ſeveral inſtances of it. The Cuſtom of ſeveral Vices had ſo prevail'd among Mankind, as almoſt quite to extinguiſh the natural Senſe of their Evil and Deformity. And the Jews, who injoy'd a conſiderable degree of Divine Revelation, had no ſtrict regard to the Morality of their Actions; and contenting themſelves with ſome kind of outward Conformity to the bare Letter of the Ten Commandments, were almoſt wholly taken up with little Ceremonies and Obſervances, in which they placed the main of their Religion, almoſt wholly neglecting the greater Duties and weightier matters of the Law.
And therefore our Bleſſed Saviour, to free Mankind from theſe wandrings and uncertainties about the Will of God, revealed the Moral Law, and explained the full force and meaning of it, clearing all doubts, and ſupplying all the defects of it, by a more particular and explicite Declaration of the ſeveral parts of our Duty, and by Precepts of greater Perfection, than the World was ſufficiently acquainted withal before; of greater Humility and more Univerſal Charity; of abſtaining from Revenge, and forgiving Injuries, and returning to our Enemies Good for Evil, and Love for ill-will, and Bleſſings and Prayers for Curſes and Perſecutions. Theſe Virtues indeed were ſometimes, and yet but very rarely, recommended before in the Counſels of wiſe Men; but either not in that degree of Perfection, or not under that degree of Neceſſity, and as having the force of Laws, and laying an univerſal obligation of indiſpenſable Duty upon all Mankind.
And as our bleſſed Saviour hath given a greater clearneſs, and Certainty, and Perfection, to the rule of our Duty, ſo he hath reveal'd, and brought into a clearer Light, more powerful Motives and Encouragements to the conſtant and careful Practice of it; for Life and Immortality are brought to light by the Goſpel; the Reſurrection of Chriſt from the Dead being a plain and convincing Demonſtration of the Immortality of our Souls, and another Life after this, and an Evidence to us both of his Power, and of the fidelity of his promiſe, to raiſe us from the Dead. Not but that Mankind had ſome obſcure Apprehenſions of theſe things before. Good Men had always good hopes of another Life and future Rewards in another World; and the worſt of Men were not without ſome fears of the Judgment and Vengeance of another World: but Men had diſputed themſelves into great doubts and uncertainties about theſe things; and as Men that are in doubt, are almoſt indifferent which way they go; ſo the uncertain apprehenſions which Men had of a future State, and of the Rewards and Puniſhments of another World, had but a very faint influence upon the Minds of Men, and wanted that preſſing and determining force to Virtue and a good Life, which a firm Belief and clear Conviction of theſe things, would have infuſed into them.
But now the light of the glorious Goſpel of Chriſt hath ſcatter'd all theſe Clouds, and chaſed away that groſs Darkneſs which hid the other World from our ſight, and hath removed all doubts concerning the Immortality of Mens Souls, and their future State; and now the Kingdom of Heaven, with all its Treaſures of Life, and Happineſs, and Glory, lies open to our view, and Hell is alſo naked before us, and deſtruction hath no covering. So that the hopes and fears of Men are now perfectly awakened, and all ſorts of Conſiderations that may ſerve to quicken and encourage our Obedience, and to deter and affright Men from a wicked Life, are expoſed to the view of all Men, and do ſtare every Man's Conſcience in the face. And this is that which renders the Goſpel ſo admirable and powerful an Inſtrument for the reforming of Mankind, and, as the Apoſtle calls it, the mighty power of God unto Salvation; becauſe therein Life and Immortality are ſet before us, as the certain and glorious Reward of our Obedience; and therein alſo the wrath of God is revealed from heaven, againſt all ungodlineſs and unrighteouſneſs of men. So that conſidering the perfection of our Rule, and the powerful enforcements of it upon the Conſciences of Men, by the clear diſcovery and firm aſſurance of the Eternal Recompence of another World; nothing can be imagined better ſuited to its end, than the Doctrine of the Goſpel is to make Men wiſe, and holy, and good, unto Salvation; both by inſtructing them perfectly in their Duty, and urging them powerfully to the practice of it.
2dly, The Example of our Saviour's life is likewiſe another excellent Means to this End. The Law lays an Obligation upon us; but a Pattern gives life and encouragement, and renders our Duty more eaſie, and practicable, and familiar to us; for here we ſee obedience to the Divine Law practiced in our own Nature, and performed by a Man like our ſelves, in all things like unto us, Sin only excepted. 'Tis true indeed, this exception makes a great difference, and ſeems to take off very much from the encouraging Force and Virtue of this Example. No wonder if he that was without Sin, and was God as well as Man, performed all Righteouſneſs; and therefore, where is the encouragement of this Example? That our Nature, pure and uncorrupted, ſupported and aſſiſted by the Divinity to which it was united, ſhould be perfectly confomed to the Law of God, as it is no ſtrange thing, ſo neither doth it ſeem to have that force and encouragement in it, which an Example more ſuited to our weakneſs might have had. But then this cannot be deny'd, that it hath the advantage of perfection, which a Pattern ought to have, and to which, though we can never attain, yet we may always be aſpiring towards it; and certainly we cannot better learn, how God would have Men to live, than by ſeeing how God himſelf lived, when he was pleaſed to aſſume our Nature, and to become Man.
And then, we are to conſider, that the Son of God did not aſſume our Nature in its higheſt Glory and Perfection, but compaſt with Infirmities, and liable in all points to be tempted like as we are; but ſtill it was without Sin; and therefore God doth not exact from us perfect Obedience, and that we ſhould fulfil all Righteouſneſs, as he did; he makes allowance for the corruption of our Nature, and is pleaſed to accept of our ſincere, though very imperfect Obedience. But after all this, his humane Nature was united to the Divinity, and he had the Spirit without meaſure; and this would indeed make a wide difference between us and our Pattern, as to the purpoſe of Holineſs and Obedience, if we were deſtitute of that aſſiſtance which is neceeſſary to enable us to the diſcharge of our Duty; But this God offers, and is ready to afford to us, for he hath promiſed to give his holy Spirit to them that ask him: and the Spirit of him that raiſed up Chriſt Jeſus from the Dead dwells in all good men, who ſincerely deſire to do the Will of God; in the working out our Salvation, God worketh in us both to will and to do.
So that as to that Obedience which the Goſpel requires of us, if we be not wanting to our ſelves; if we do not receive the Grace of God in vain, and quench and reſiſt his bleſſed Spirit, we may be as really aſſiſted as the Son of God himſelf was; for, in this reſpect, all true and ſincere Chriſtians are the Sons of God; ſo that St. Paul tells us, Rom. 8.14. As many as are led by the Spirit of God, they are the Sons of God.
So that if all things be duly conſider'd, the Life of our bleſſed Saviour, as it is the moſt perfect, ſo in the main, it is a very proper Pattern for our imitation, and could not have come nearer to us, without wanting that perfection which is neceſſary to a compleat and abſolute Pattern. The Son of God condeſcended to every thing that might render him the moſt familiar and equal Example to us, excepting that, which as it was impoſſible, ſo had been infinitely diſhonourable to him, and would have ſpoil'd the perfection of his Example; he came as near to us as was fit or poſſible, being in all things like unto us, Sin only excepted; that is, abating that one thing, which he came to deſtroy and aboliſh, and which would have deſtroyed the very end of his coming; for if he had not been without Sin, he could neither have made an expiation for Sin, nor have been a perfect Pattern of Holineſs and Obedience.
And as the Life of our bleſſed Saviour had all the perfection that is requiſite to an abſolute Pattern (ſo that by conſidering his Temper and Spirit, and the actions of his Life, we may reform all the vicious inclinations of our Minds, and the exorbitances of our Paſſions, and the errors and irregularities of our Lives) ſo it is a very powerful Example, and of great force to oblige and provoke us to the imitation of it; for it is the Example of one whom we ought to reverence, and have reaſon to love, above any Perſon in the World: The Example of our Prince and Soveraign Lord, of our beſt Friend and greateſt Benefactor, of the High Prieſt of our Profeſſion, and the Captain of our Salvation, of the Author and Finiſher of our Faith, of one who came down from Heaven for our ſakes, and was contented to aſſume our Nature together with the infirmities of it, and to live in a low and mean condition, for no other reaſon but that he might have the opportunity to inſtruct and lead Mankind in the way to Life, to deliver us from Sin and Wrath, and to bring us to God and Happineſs. 'Tis the Example of one who laid down his Life for us, and ſealed his Love to us in his Blood, and whilſt we were Enemies, did and ſuffer'd more for us, than ever any Man did for his Friend.
And ſurely theſe Conſiderations cannot but mightily recommend and endear to us this Example of our Lord and Saviour. We are ambitious to imitate thoſe whom we highly eſteem and reverence, and are apt to have their Examples in great veneration, from whom we have received great Kindneſſes and Benefits, and are always endeavouring to be like thoſe whom we love, and are apt to conform our ſelves to the Will and Pleaſure of thoſe from whom we have received great Favours, and who are continually heaping great Obligations upon us.
So that whether we conſider the Excellency of our Pattern, or the mighty Endearments of it to us, by that infinite Love and Kindneſs which he hath expreſt towards us, we have all the temptation, and all the provocation in the World, to endeavour to be like him; for who would not gladly tread in the ſteps of the Son of God, and of the beſt Friend that the Sons of Men ever had? Who will not follow that Example to which we ſtand indebted for the greateſt Bleſſings and Benefits that ever were procured for Mankind? Thus you ſee of what force and advantage the Example of our bleſſed Saviour is toward the Recovery and Salvation of Mankind.
3dly, He is the Author of Eternal Salvation, as he hath purchaſed it for us, by the Merit of his Obedience and Sufferings, by which he hath obtained Eternal Redemption for us; not only deliverance from the wrath to come, but Eternal Life and Happineſs, when by our Sins we had juſtly incurred the wrath and diſpleaſure of Almighty God, and were liable to Eternal Death and Miſery. He was contented to be ſubſtituted a Sacrifice for us, to bear our Sins in his own Body on the Tree, and to expiate the guilt of all our Offences by his own Sufferings. He died for us, that is, not only for our Benefit and Advantage, but in our place and ſtead; ſo that if he had not died we had eternally periſh'd; and becauſe he died, we are ſaved from that eternal Ruin and Puniſhment, which was due to us for our Sins.
And this, tho' it be no where in Scripture call'd by the Name or Term of Satisfaction, yet, which is the ſame thing in effect, it is call'd the prize of our Redemption; for as we are Sinners, we are liable and indebted to the Juſtice of God, and our bleſſed Saviour by his Death and Sufferings hath diſcharged this Obligation; which Diſcharge, ſince it was obtained for us by the ſhedding of his precious Blood, without which, the Scripture expreſly ſays, there had been no Remiſſion of Sin, why it may not properly enough be called Payment and Satisfaction, I confeſs I cannot underſtand. Not that God was angry with his Son, for he was always well pleaſed with him; or that our Saviour ſuffer'd the very ſame which the Sinner ſhould have done in his own Perſon, the proper Pains and Torments of the damned: but that his perfect Obedience and grievous Sufferings, undergone for our ſakes, and upon our account, were of that Value and Eſteem with God, and his voluntary Sacrifice of himſelf in our ſtead, ſo highly acceptable and well pleaſing to him, that he thereupon was pleaſed to enter into a Covenant of Grace and Mercy with Mankind; wherein he hath promiſed and engaged himſelf to forgive the Sins of all thoſe who ſincerely repent and believe, and to make them partakers of Eternal Life. And hence it is, that the Blood of Chriſt, which was ſhed for us upon the Croſs, is call'd the Blood of the Covenant; as being the Sanction of that new Covenant of the Goſpel, into which God is entred with Mankind; and not only the Confirmation, but the very Foundation of it; for which reaſon, the Cup in the Lord's Supper (which repreſents to us the Blood of Chriſt) is call'd the New Teſtament in his Blood, which was ſhed for many for the remiſſion of Sins.
4thly, and laſtly, Chriſt is ſaid to be the Author of our Salvation, in reſpect of his powerful and perpetual Interceſſion for us at the right Hand of God. And this ſeems to be more eſpecially intimated and intended, in that Expreſſion here in the Text, that being made perfect he became the Author of eternal Salvation to them that obey him. Which Words of his being perfected, do, as I have ſhew'd before, more immediately refer to his Sufferings, and the Reward that followed them, his Exaltation at the right hand of God, where he lives for ever to make Interceſſion for us? by which perpetual and moſt prevalent Interceſſion of his, he procures all thoſe Benefits to be beſtowed upon us, which he purchaſed for us by his Death; the forgiveneſs of our Sins, and our Acceptance with God, and perfect Reſtitution to his Favour, upon our Faith and Repentance, and the Grace and Aſſiſtance of God's holy Spirit to inable us to a ſincere Diſcharge of our Duty, to ſtrengthen us againſt all the Temptations of the World, the Fleſh, and the Devil, to keep us from all Evil, and to preſerve us to his Heavenly Kingdom.
And this is that which our Apoſtle calls obtaining of Mercy, and finding Grace to help in time of need, ch. 4. v. 16. of this Epiſt. Our bleſſed Saviour, now that he is advanced into Heaven, and exalted on the right hand of the Majeſty on high, doth out of the tendereſt Affection and Compaſſion to Mankind, ſtill proſecute that great and merciful Deſign of our Salvation which was begun by him here on Earth, and in Virtue of his meritorious Obedience and Sufferings does offer up our Prayers to God, and as it were plead our Cauſe with God, and repreſent to him all our Wants and Neceſſities, and obtain a favourable Anſwer of our Petitions put up to God in his Name, and all neceſſary ſupplies of Grace and Strength, Proportionable to our Temptations and Infirmities.
And by Virtue of this powerful Interceſſion of our bleſſed Saviour and Redeemer, our Sins are pardoned upon our ſincere Repentance, our Prayers are graciouſly anſwered, our Wants are abundantly ſupplied, and the Grace and Aſſiſtance of God's Spirit are plentifully afforded to us, to excite us to our Duty, to ſtrengthen us in well doing, to comfort us in Afflictions, to ſupport us under the greateſt Tryals and Sufferings, and to keep us through Faith unto Salvation.
And for this reaſon, as the purchaſing of our Salvation is in Scripture attributed to the Death and Sufferings of Chriſt; ſo the perfecting and finiſhing of it is aſcribed to the prevalency of his Interceſſion at the right Hand of God for us. So the Apoſtle tells us, ch. 7. v. 25. That he is able to ſave to the uttermoſt all thoſe that come to God by him; ſeeing he ever liveth to make Interceſſion for us. He dyed once to purchaſe Salvation for us; and that we may not fall ſhort of it, but receive the full Benefit of this Purchaſe, he lives for ever to make Interceſſion for us; and thus he ſaves to the uttermoſt all thoſe that come to God by him; that is, he takes care of the whole buſineſs of our Salvation from firſt to laſt. And now that he is in Heaven, he is as intent to procure our Welfare and Happineſs, and as tenderly concerned for us, as when he lived here among us upon Earth, as when he hung upon the Croſs, and poured out his Soul an Offering for our Sins; for he appears at the right Hand of God in our Nature, that which he aſſumed for our ſakes, which was made ſubject to, and ſenſible of our Infirmities, and which was tempted in all things like as we are, only without Sin; and therefore he knows how to pity and ſuccour them that are tempted; and from the remembrance of his own Sufferings, is prompted to a compaſſionate Senſe of ours, and never ceaſeth in virtue of his Blood, which was ſhed for us, to plead our Cauſe with God, and to intercede powerfully on our behalf.
So that the Virtue and Efficacy of Chriſt's Interceſſion on our behalf, is founded in the Redemption, which he wrought for us, by his Blood and Sufferings; which, being entred into Heaven, he repreſents to God on our Behalf. As the high Prieſt under the Law did enter into the holy place, with the Blood of the Sacrifices that had been offered, and in virtue of that Blood, interceded for the People: So Chriſt by his own Blood entred into the Holy Place, having obtained eternal Redemption for us; as the Apoſtle ſpeaks, ch. 9. v. 12. He entred into the Holy Place, that is into Heaven it ſelf, to make Interceſſion for us, as the Apoſtle explains himſelf, v. 24. Chriſt is not entred into the holy places which are made with hands; but into Heaven it ſelf, to appear in the preſence of God for us. And ch. 10. v. 12. ſpeaking of Chriſt's appearing for us at the right Hand of God, this Man (ſays he) after he had offer'd one Sacrifice for Sin for ever (that is, a Sacrifice of perpetual Virtue and Efficacy) ſat down at the right Hand of God, that is to intercede for us in virtue of that Sacrifice.
From all which it appears that the Virtue of Chriſt's Mediation and Interceſſion for us in Heaven, is founded in his Sacrifice, and the price of our Redemption which he paid on Earth, in ſhedding his Blood for us.
From whence the Apoſtle reaſons, that there is but one Mediator between God and Men, by whom we are to addreſs our Prayers to God; 1 Tim. 2.5. There is one God, and one Mediator between God and Men, the Man Chriſt Jeſus, who gave himſelf a Ranſome for all. His Mediation is founded in his Ranſome, or the Price which he paid for our Redemption. The Apoſtle indeed does not ſay there is but one Mediator between God and Man in expreſs words, but ſurely he means ſo; if by ſaying there is one God, he means there is but one God; for they are joined together, and the very ſame Expreſſion uſed concerning both; There is one God, and one Mediator between God and Men: that is, there is but one God, and one Mediator. But then, they of the Church of Rome endeavour to avoid this plain Text, by diſtinguiſhing between a Mediator of Redemption, and a Mediator of Interceſſion: But now if Chriſt's Mediation, by way of Interceſſion, be founded in the Virtue of his Redemption; then if there be but one Mediator of Redemption, then there is but one Mediator of Interceſſion in Heaven for us. There is one God, and one Mediator between God and Men, the Man Chriſt Jeſus, who gave himſelf a Ranſome for all. So that the Power and Prevalency of his Interceſſion is founded in his Ranſome, that is, the Price of our Redemption; in virtue whereof alone he intercedes with God for us, as the Apoſtle to the Hebrews does moſt plainly aſſert. So that all other Interceſſors in Heaven for us are excluded from offering and preſenting our Prayers to God, beſides our High Prieſt, who is at the right hand of God, and lives for ever, to make interceſſion for us, and by virtue of his Interceſſion, is able to ſave to the uttermoſt all thoſe that come to God by him, that is, who put up their Prayers to God in the alone Virtue of his Mediation. So that as there is no need of any other, if his Interceſſion be available to ſave to the uttermoſt: So there is great danger in applying to any other (whether Saint or Angel, or even the Bleſſed Virgin) if the benefit of his Innerceſſion be limited to thoſe who come to God by him. And thus I have ſhewn by what means Chriſt is the Author of our Salvation; which was the firſt thing I propos'd to be conſider'd. I proceed to the
Second thing I propoſed to enquire into; namely, what Obedience the Goſpel requires as a Condition, and is pleaſed to accept as a Qualification in thoſe who hope for Eternal Salvation. And this I ſhall explain, firſt Negatively, and then Poſitively.
1ſt, Negatively; It is not a mere outward profeſſion of the Chriſtian Religion, and owning of Chriſt for our Lord and Law-giver, that will be accepted in this caſe. Not every one that ſaith unto me, Lord, Lord, (ſaith our Saviour) ſhall enter into the Kingdom of God. By which we may very reaſonably underſtand, all that profeſſion of Religion, which falls ſhort of Obedience and a Holy Life; as the profeſſion of Faith in Chriſt, being baptized into his Name and Religion, the mere belief of his Doctrine, and the ownig of him for our Lord and Saviour; no, nor the external Worſhip of him, and profeſſion of Subjection to him, by Prayer and hearing his Word, and communicating in the Holy Sacrament. No, though this be ſet off in the moſt glorious manner, by propheſying and working Miracles in his Name; for ſo it follows in the next words, Many ſhall ſay to me in that day. Lord, Lord, have we not propheſied in thy Name, and in thy Name have caſt out Devils, and in thy Name have done many wondrous works? We have eat and drank in thy preſence, and have heard thee preach in our Streets. But he tells us, that nothing of all this, without Obedience to his Laws, will be ſufficient to gain us admiſſion into Heaven.
2dly, Poſitively; That which God requires as a Condition, and will accept as a Qualification in thoſe who hope for Eternal Life, is Faith in Chriſt, and a ſincere and univerſal Obedience to the Precepts of his Holy Goſpel. Not every one that ſaith unto me, Lord, Lord, ſhall enter into the Kingdom of God: but he that doth the will of my Father which is in Heaven. And here in the Text it is expreſly ſaid, That Chriſt is the Author of Eternal Salvation to them that obey him, foreign, to them that hearken to him; that is, to them that do ſo hear and believe his Goſpel, as to obey it; to them, and no other, he is the Author of Eternal Salvation.
And that we may the more clearly and diſtinctly underſtand what Obedience it is, which the Goſpel exacts as an indiſpenſable Condition of Eternal Salvation, and a neceſſary qualification in all thoſe who hope to be made partakers of it; we may be pleaſed to conſider, that there is a virtual and an actual Obedience to the Laws of God; a perfect and a ſincere Obedience to them; the explication of theſe Terms, will give us a diſtinct conception of the thing we are ſpeaking of.
1ſt, There is a virtual, and there is an actual Obedience to the Laws of God. By an actual Obedience, I mean the Practice and Exerciſe of the ſeveral Graces and Virtues of Chriſtianity, and the courſe and tenor of a Holy Life; when out of a good Converſation Men do ſhew forth their Works, and by the outward actions of their Lives, do give real Teſtimony of their Piety, Juſtice, Sobriety, Humility, Meekneſs, and Charity, and all other Chriſtian Graces and Virtues, as occaſion is miniſtred for the Practiſe and Exerciſe of them.
By a virtual Obedience, I mean a ſincere belief of the Goſpel, of the Holineſs and Equity of its Precepts, of the Truth of its Promiſes, and of the Terror of its Threatnings, and a true Repentance for all our Sins. This is Obedience in the Root and Principle; for he who ſincerely believes the Goſpel, and does truly repent of the Errors and Miſcarriages of his Life, is firmly reſolved to obey the Commandments of God, and to walk before him, in Holineſs and Righteouſneſs all the days of his Life; ſo that there is nothing that prevents or hinders this Man's actual Obedience to the Laws of God, in the courſe of a holy and good Life, but only the want of time and opportunity for it. And this was the caſe of thoſe, who, upon the hearing of the Goſpel when it was firſt preached to them, did heartily embrace it, and turn from their Sins, and the Worſhip of Idols, to the true and living God, but perhaps were cut off ſoon after; (as there were many, who being but newly gained to Chriſtianity, were preſently put to Death, and ſuffer'd Martyrdom for that Profeſſion;) There is no doubt to be made, but that in this caſe, a virtual Obedience was in ſuch Perſons a ſufficient qualification for Eternal Life.
But where there is time and opportunity for the Exerciſe of our Obedience, and the practice of the virtues of a holy Life, there actual Obedience to the Laws and Precepts of the Goſpel, is neceſſary to qualify us for Eternal Happineſs; ſo that tho' a man do ſincerely believe the Goſpel, and truly repent of his Sins, and reſolve upon a better Life; yet if he do not afterwards in the courſe of his Life put this reſolution in practice, and bring forth fruits meet for Repentance, and amendment of Life, and perſevere in a Holy Courſe, his firſt Reſolution of Obedience, though it were ſincere, will not avail him to Salvation. Nay, if he ſhould continue for ſome time in the Reſolution and Practice of a holy and virtuous Life, and afterwards fall off from it, and turn from the holy Commandment deliver'd unto him, his latter end would be worſe than his beginning; all his righteouſneſs that he hath done would not be remembred; he ſhould die in his iniquity. For without holineſs no man ſhall ſee the Lord. If any man draw back, God's Soul will have no pleaſure in him. This is ſo very clear and plain from Scripture, that no Man can entertain a contrary perſuaſion, without contradicting the whole tenor of the Bible.
The Sum of what I have ſaid is this, That a virtual Obedience, and ſincere Faith and Repentance are ſufficient where there is no time and opportunity for actual Obedience and the practice of a holy Life: but where there is opportunity for actual Obedience, and the continued practice of a good Life, and perſeverance therein; they are indiſpenſably neceſſary in order to our Eternal Salvation, and a well grounded hope and aſſurance of it.
2dly. There is a perfect, and there is a ſincere Obedience. Perfect Obedience conſiſts in the exact Conformity of our hearts and lives to the Law of God, without the leaſt imperfection, and without failing in any point or degree of our Duty. And this Obedience, as it is not conſiſtent with the frailty and infirmity of corrupt Nature, and the imperfection of our preſent State, ſo neither doth God require it of us as a neceſſary Condition of Eternal Life. We are indeed commanded to be perfect, as our Father which is in Heaven is perfect: But we are not to underſtand this ſtrictly and rigorouſly; for that is not only impoſſible to Men in this preſent State of Imperfection, but abſolutely impoſſible to Human Nature, for Men to be perfect, as God is perfect: but the plain meaning of this Precept is, that we ſhould imitate thoſe Divine Perfections of Goodneſs, and Mercy, and Patience, and Purity, and endeavour to be as like God in all theſe as we can, and be ſtill aſpiring after a nearer reſemblance of him, as may be evident to any one who conſiders the connexion and occaſion of theſe words.
By a ſincere Obedience I mean ſuch a conformity of our lives and actions to the Law of God, as to the general courſe and tenor of them, that we do not live in the habitual practice of any known Sin, or in the cuſtomary neglect of any material and conſiderable part of our known Duty; and that we be not wilfully and deliberately guilty of the ſingle act of heinous and notorious Sins, as I have formerly explained this matter more at large, in another Diſcourſe. And this Obedience, even in the beſt of Men, is mixt with great Frailty and Imperfection; but yet becauſe it is the utmoſt that we can do in this State of Infirmity and Imperfection, the terms of the Goſpel are ſo merciful and gracious, as that God is pleaſed for the ſake of the meritorious Obedience and Sufferings of our Bleſſed Saviour, to accept this ſincere, though imperfect Obedience, and to reward it with Eternal Life. And this, I doubt not, after all the intricate diſputes, and infinite Controverſies about this buſineſs, is the true and clear ſtate of this matter.
And this ſincere Obedience which the Goſpel requires of us, as a Condition of our Happineſs, though it be ſometimes called by Divines, Evangelical Perfection; yet it is but very improperly ſo called; for nothing is properly perfect to which any thing is wanting; and great defects and imperfections muſt needs be acknowledged in the Obedience of the beſt and holieſt Men upon Earth; and they who pretend to Perfection in this Life, do neither underſtand the Law of God, nor themſelves, but (as St. John ſays of ſuch Perſons) they deceive themſelves, and the truth is not in them; and beſides other Imperfections, theſe two are evident in them, Ignorance and Pride.
And thus much may ſuffice to have ſpoken to this ſecond Particular, namely, What Obedience the Goſpel requires as a Condition, and is pleaſed to accept as a Qualification for Eternal Life.