Sermons and Discourses Volume 5, Sermon 7
SERMON VII. The Poſſibility and Neceſſity of Goſpel-Obedience, and its conſiſtence with free Grace.
HEB. V.9.
And being made perfect, he became the Author of eternal ſalvation unto all them that obey him.
FOR the Explication of theſe Words, I propos'd to conſider 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. The Poſſibility of our performing this Condition, by that Grace and Aſſiſtance which is offer'd,Vol. V. and ready to be afforded to us by the Goſpel.
4thly. The Neceſſity of this Obedience, in order to eternal Life and Happineſs.
5thly. The Conſiſtency of this method and means of our Salvation with the Law of Faith, and the free Grace and Mercy of God declared in the Goſpel.
I have handled the Two firſt of theſe, and now proceed to the
Third Thing I propos'd to conſider, viz. The poſſibility of our performing this Condition, by that Grace and Aſſiſtance which is offer'd and ready to be afforded to us by the Goſpel. For if Chriſt be the Author of eternal Salvation only to thoſe who obey him; then thoſe who live in diſobedience to the Goſpel, are in a ſtate of Damnation. But there cannot be the guilt of Diſobedience, where Obedience is impoſſible; no Man being guilty, or juſtly liable to Puniſhment, for the not doing of that, which it was no ways poſſible for him to do. Therefore the Covenant of the Goſpel, into which God is entred with Mankind, doth neceſſarily ſuppoſe the poſſibility of performing the Condition of it; otherwiſe it leaves them in as bad a Condition as they were in before, becauſe it only offers new Bleſſings and Benefits to us,Ser. 7. but ſets us never the nearer the obtaining of them, if ſo be the Condition upon which they are granted be altogether impoſſible to us; nay, it renders our ſtate many degrees worſe, if our not performing the Condition of ſuch gracious Offers bring us under new and greater guilt.
If it be ſaid, that ſome few Perſons have great Benefit by it, becauſe they by an eſpecial and effectual Grace ſhall be enabled to perform the Conditions of this Covenant; is not this a mighty ſtraitning to the Grace and Mercy of the Goſpel, to confine it within ſo narrow a compaſs, as ſtill to leave the greateſt part of Mankind in a worſe Condition, than if Salvation had never been offer'd to them? As it certainly does, if (as this Doctrine does neceſſarily ſuppoſe) the Guilt and Puniſhment of Men ſhall be greatly increaſed and heightned by their Contempt of, and Diſobedience to the Goſpel; when at the ſame time it is acknowledged, that it was not poſſible for thoſe Men to obey it, for want of that ſpecial and effectual Grace, which is neceſſary to enable them thereto. I do not love to handle theſe Points contentiouſly, but this in my Apprehenſion does as much derogate from the Amplitude and Riches of God's Grace in the Goſpel, as any thing that can eaſily be ſaid.
And therefore, for the right ſtating and clearing of this Matter, I ſhall endeavour to make out theſe Three Things.
1. That we are not ſufficient of our ſelves, and by any power in us, to perform the Condition of the Goſpel.
2. That the Grace of God is ready to enable and aſſiſt us to the Performance of theſe Conditions, if we be not wanting to our ſelves.
3. That what the Grace of God is ready to enable us to do, if we be not wanting to our ſelves, that may properly be ſaid to be poſſible to us, and, in ſome ſenſe, in our Power.
1. That we are not ſufficient of our ſelves, and by any Power in us, to perform the Condition of the Goſpel. The Grace of God doth clearly appear in the whole buſineſs of our Salvation: By Grace ye are ſaved (ſays the Apoſtle) and that not of your ſelves, it is the Gift of God. Faith is the Gift of God, and ſo is Repentance. It is God that works in us both to will and to do of his own goodneſs; that is, who both inclines and excites us to that which is good, and enables us to do it. Without me (ſays Chriſt) ye can do nothing. And through Chriſt ſtrengthning me (ſaith St. Paul) I am able to do all things; all things which God requires of us, and expects to be done by us in order to our Salvation. Without the Grace of Chriſt, we are without ſtrength; and are not ſufficient of our ſelves, as of our ſelves, to think a good thought; that is, we are not ſufficient of our ſelves to deſign or reſolve upon any thing that is good; but our ſufficiency is of God.
The Depravation of our Nature hath brought a great Impotency and Diſability upon us to that which is good; and we have made our ſelves much weaker by evil Practice; by the Power of evil Habits, we are enſlaved to our Luſts, and ſold under Sin. So that if at any time we are convinced of our Duty, and from that Conviction have an Inclination to that which is good, evil is preſent to us. When the Law of God gives us the knowledge of our Duty, and ſtares our Conſciences in the Face, there is another Law in our Members, warring againſt the Law of our Minds, and bringing us into Captivity to the Law of Sin, which is in our Members. Sin brings us under the Power of Satan, and gives him dominion over us. For his Servants ye are whom ye obey; ſo that he rules and bears ſway in us, and we are led Captive by him at his pleaſure. Evil and vicious Habits are a kind of ſecond Nature ſuperinduced upon us, which takes away our Power and Liberty to that which is good, and renders it impoſſible to us to raiſe and reſcue our ſelves; ſo that we are Priſoners and Captives, 'till the Son of God ſet us free; and dead in Treſpaſſes and Sins, 'till he give us Life. And therefore the Prophet repreſents the Recovery of our ſelves from the Bondage of Sin, by ſuch things as are naturally impoſſible, to ſhew how great our Weakneſs and Impotency is; Jer. 13.23. Can the Ethiopian cleanſe his Skin, or the Leopard his Spots? Then may ye alſo do good, who are accuſtomed to do evil. And by how much ſtronger the Chains of our Sins are, and the more unable we are to break looſe from them; by ſo much the greater and more evident is the neceſſity of the Divine Aſſiſtance, and of the Power of God's Grace, to knock off thoſe Fetters, and to reſcue us from this Bondage and Slavery.
2. The Grace of God is ready to aſſiſt and enable us to the Performance of theſe Conditions, that is, to Faith and Repentance, and all the purpoſes of Obedience and a Holy Life; if we be not wanting to our ſelves, and do not reject or neglect to make uſe of that Grace, which God offers us, and is ready to afford to us in a very plentiful Manner. And this is that which renders all the Mercies of the Goſpel effectual (if it be not our own Fault, and wilful Neglect) to the great End and Deſign of our Salvation; and without this, all the gracious offers of the Goſpel would ſignify nothing at all to our Advantage.
And this likewiſe is that which renders the Unbelief and Impenitency and Diſobedience of Men utterly inexcuſable; becauſe nothing of all this does proceed from want of Power, but of Will to do better. And therefore this is ſo neceſſary an Encouragement to all the endeavours of Obedience and a good Life, that Men ſhould be aſſured of God's readineſs to aſſiſt and help them in the doing of their duty, that without this the revelation of the Goſpel, though never ſo clear, would ſignify nothing to us, all the Precepts and Directions for a good Life, and the moſt vehement Perſuaſions and Exhortations to Obedience, would have no Force and Life in them; for what ſignifies it to direct the dead, and ſpeak to them that cannot hear, and to perſuade Men, tho it were with all the earneſtneſs in the World, to thoſe things which it is impoſſible for them to do?
Therefore our bleſſed Saviour, when he had laid down, and explained the Precepts of Holineſs and Virtue in his Sermon upon the Mount, to encourage them to what he had been directing and propoſing to them, he aſſures them that God is ready to afford his Grace and Aſſiſtance to all thoſe that are ſincerely deſirous to do his Will, and do earneſtly implore his Grace and Aſſiſtance to that purpoſe, Matth. 7.7, 8, 9, 10, 11. Ask (ſaith he) and it ſhall be given you; ſeek, and ye ſhall find; knock, and it ſhall be opened unto you: For every one that asketh, receiveth; and he that ſeeketh, findeth; and to him that knocketh, it ſhall be opened. So that if any man want the Grace and Aſſiſtance of God's holy Spirit, it is his own fault; it is either for want of ſeeking, or for want of earneſtneſs in asking; for our Saviour expreſly aſſures us, that he denies it to none; for every one that asketh, receiveth.
And to give us a more lively and ſenſible Aſſurance of this, he repreſents the care and kindneſs of God to Men, by the Affections of earthly Parents to their Children, who tho they be many times evil themſelves, yet are not wont to deny their Children neceſſary good things, when they decently and dutifully beg them at their hands; What Man is there of you, whom if his Son ask Bread, will he give him a Stone? Or if he ask a Fiſh, will he give him a Serpent? If ye then being evil, know how to give good Gifts unto your Children, how much more ſhall your Father which is in Heaven, give good things to them that ask him? Here is a general Promiſe and Declaration, that upon our humble and earneſt Prayer to God, he will grant us whatever is good and neceſſary, by which is certainly intended in the firſt place, Spiritual good Things, becauſe theſe are the beſt and moſt neceſſary; and to ſatisfy us that our Saviour did in the firſt place, and more eſpecially mean theſe, St. Luke does particularly inſtance in the Grace and Aſſiſtance of God's Holy Spirit, Luke 11.13. How much more ſhall your Heavenly Father give the holy Spirit to them that ask him? The holy Spirit, that is, the continual Preſence and Influence of it to all the purpoſes of Guidance and Direction, of Grace and Aſſiſtance, of Comfort and Support in our Chriſtian Courſe.
And what elſe is the meaning of that Parable of our Saviour's concerning the Talents entruſted with every Man, according to his Capacity and Opportunities, Matth. 25. I ſay, what elſe can be the meaning of it but this? That God is before-hand with every Man, by affording the Advantages and Opportunities of being happy, and ſuch a meaſure of Grace and Aſſiſtance to that end, which if he faithfully improve, he ſhall be admitted into the Joy of his Lord.
And upon this Conſideration of the gracious Promiſes of the Goſpel to this purpoſe, it is, that the Apoſtle St. Paul doth ſo earneſtly exhort Chriſtians to endeavour after the higheſt Degree of univerſal Holineſs and Purity, that we are capable of in this Life; 2 Cor. 7.1. Having therefore theſe Promiſes, dearly beloved, let us cleanſe our ſelves from all filthineſs of Fleſh and Spirit, perfecting Holineſs in the fear of God. And ſo likewiſe Phil. 2.12, 13. Wherefore, my beloved, work out your own Salvation with fear and trembling (that is, with great Care and Concernment, leſt you ſhould fall ſhort of it) for it is God that worketh in you both to will and to do, of his good pleaſure. The Conſideration of God's readineſs to aſſiſt us, and of his Grace which is always at hand to ſtir up our Wills to that which is good, and to ſtrengthen us in the doing of it, ought to be a great Argument and Encouragement to us, to put forth our utmoſt Endeavours, and ſo co-operate with the Grace of God toward our own Salvation.
And the Apoſtle St. Peter uſeth the ſame Argument to preſs Men to uſe their utmoſt Diligence, to make their calling and election ſure, by abounding in all the Virtues of a good Life; 2 Pet. 1.3, 4. According as his Divine Power hath given us all things which pertain to Life and Godlineſs, (that is, hath ſo plentifully furniſht us with all the requiſites to a godly Life) through the knowledge of him that hath called us to Glory and Virtue (that is, by knowledge of the Goſpel and the Grace therein offered to us) whereby he hath given unto us exceeding great and precious Promiſes, that by theſe ye might be Partakers of a Divine Nature, having eſcaped the Corruption that is in the World through Luſt. And then from the conſideration of this Divine Power, conveyed to us by the Goſpel, and the Promiſes of it, he exhorts Men to give all diligence, to add to their Faith Virtue, and Knowledge, and Temperance, and Patience, and Godlineſs, and brotherly Love, and Charity.
And indeed the Scripture every where aſcribes our Regeneration and Sanctification, the Beginning, and Progreſs, and Perſeverance of our Obedience, to the powerful Grace and Aſſiſtance of God's holy Spirit; we are ſaid to be regenerate and born again of the Spirit, to be renewed and ſanctified by the Holy Ghoſt, to be led by the Spirit, and by the Spirit to mortifie the deeds of the Fleſh, and in a word, to be kept by the mighty Power of God through Faith unto Salvation.
3. What the Grace of God is ready to enable us to do, if we be not wanting to our Selves, may properly be ſaid to be poſſible to us, and in ſome ſenſe, in our Power. That may be ſaid to be poſſible to us, which tho' we cannot do of our ſelves, as of our ſelves, (that is by our own Natural Power) yet we can do by the Help and Aſſiſtance of another, if that Aſſiſtance be ready to be afforded to us; as we are ſure the Grace of God's Holy Spirit is, becauſe he hath promiſed it to them that ſeek it, and he is faithful who hath promiſed.
That cannot be ſaid to be wholly out of a Man's Power, which he may have for asking; that which we are able to do by the Strength and Aſſiſtance of another, is not impoſſible to us. Surely St. Paul did no ways derogate from the Grace of God when he ſaid, I am able to do all things thro' Chriſt ſtrengthening me; he reckons himſelf able to do all that which by the ſtrength of Chriſt he was enabled to do.
And this is the true Ground of all the Perſwaſions and Exhortations, which we meet with in Scripture, to Holineſs and Obedience, which would all be, not only to no purpoſe, but very unreaſonable, if we were wholly deſtitute of Power to do what God commands: but if he be always ready at hand to aſſiſt us by a Grace ſufficient for us, if he co-operate with us in the Work of our Salvation, then is there abundant ground of Encouragement to our Endeavours; and if we fall ſhort of eternal Salvation, it is wholly our own fault; it is not becauſe God is wanting to us in thoſe Aids and Aſſiſtances of his Grace which are neceſſary; but becauſe we are wanting to our ſelves, in not ſeeking God's Grace more earneſtly, or by neglecting to make uſe of it when it is afforded to us. For it is really all one, both to the encouragement of our Endeavours, and to the rendring of our Diſobedience inexcuſable, whether we be able of our ſelves to perform the Condition of the Goſpel, or God be ready to aſſiſt us by his Grace and Holy Spirit to that purpoſe.
Wherefore, as the Apoſtle exhorts, Heb. 12.12, 13, 14, 15. Lift up the hands which hang down, and the feeble knees, and make ſtrait paths for your feet, leſt that which is Lame be turned out of the way, but let it rather be healed. Follow holineſs, without which no man ſhall ſee the Lord; looking diligently leſt any man fail of the Grace of God; intimating, that it is want of care and diligence on our part, if the Grace of God fail of its end, and be not effectual to all the purpoſes of Faith, and Repentance, and Obedience. God does not with-hold his Grace from us: but Men may receive it in vain, if they do not make uſe of it. And thus I have done with the third thing I propoſed to conſider from theſe words. I proceed to the
Fourth,. viz. To conſider the Neceſſity of this Obedience, in order to our obtaining of Eternal Life and Happineſs. Chriſt is the Author of Eternal Salvation to them that obey him; that is, to ſuch, and only to ſuch, as live in Obedience to the Precepts of his holy Goſpel, to them who frame the general courſe of their lives according to his Laws. Some Men ſeem to be ſo afraid of the Merit of Obedience and good Works, that they are loth to aſſert the Neeeſſity of them, and do it with ſo much caution, as if they were not throughly perſwaded of it, or did apprehend ſome dangerous conſequence of it: but this fear is perfectly groundleſs; as if Merit could not be excluded, without caſting off our Duty, and releaſing our ſelves from any Neceſſary Obligation to be good. For any Man ſurely may eaſily diſcern a plain difference between a worthineſs of deſert, and a fitneſs of receiving a Rebel, being penitent and ſorry for what he hath done; though he cannot deſerve a pardon, yet he may thereby be qualified and made meet to receive it; though Repentance do not make him worthy, yet it may make him capable of it, which an obſtinate Rebel, and one that perſiſts in his diſloyalty, is not. This is a thing ſo plain of it ſelf, that it would be waſte of time and words to inſiſt longer upon the proof of it.
Now the Neceſſity of Obedience, in order to eternal Life and Happineſs, relies upon theſe three grounds.
1ſt, Upon the Conſtitution and Appointment of God.
2dly, The general Reaſon of Rewards.
3dly, Upon the particular Nature of that Reward, which God will confer upon us for our Obedience.
1ſt, The Conſtitution and Appointment of God. Eternal Life is the Gift of God; and he may do what he will with his own, he may diſpenſe his Gifts and Favours upon what Terms and Conditions he pleaſeth; and therefore if he hath plainly declared, that to them who by patient continuance in well-doing ſeek for Glory, and Honour, and Immortality, he will give eternal Life; that without holineſs, no Man ſhall ſee the Lord; but if we have our fruit unto holineſs, our End ſhall be everlaſting Life; who ſhall reſiſt his Will, or diſpute his Pleaſure? The Right and Authority of God in this matter is ſo unqueſtionable, that it admits of no conteſt; and the Bleſſings and Benefits propos'd, are ſo infinitely great and unvaluable, that no condition of obtaining them, which is poſſible to be perform'd by us, can be thought hard and unequal; ſo that we ought thankfully to receive ſo great a favour, let the terms and conditions of it be what they will; and if there were no other reaſon for the impoſing of theſe Conditions upon us, of Faith, and Repentance, and Obedience, but merely the Will and Pleaſure of God, this were enough to ſilence all Objections againſt it.
But 2dly, The Neceſſity of Obedience, in order to eternal Life, is likewiſe founded in the Reaſon of Rewards in general. For though the meaſure and degree of our Reward, ſo infinitely beyond the proportion of our beſt Duty and Service, as eternal Life and Happineſs is, I ſay though the meaſure and degree of this Reward be founded in the immenſe Bounty and Goodneſs of God; yet the Reaſon of Reward in general, is neceſſarily founded in our Obedience to God's Laws; for according to the true nature and reaſon of things, nothing but Obedience is capable of Reward. For though Authority may pardon the breach and tranſgreſſion of Laws, and remit the puniſhment due thereto; yet to reward the contempt of Laws, and wilful diſobedience to them, is directly contrary to the deſign of Government, and does plainly overthrow the very Reaſon and End of all Laws, and makes Obedience and Diſobedience to be all one, if ſo be they are equally capable of Reward; and therefore nothing can be more abſurd and ſenſleſs, than for any Man to hope to be rewarded by God, who does not live in a ſincere Obedience to his Laws. Every Man that hath this hope in him, (that is, in Chriſt Jeſus, to be ſav'd by him) purifieth himſelf, even as he is pure; that is, endeavours to be like him in the purity and obedience of his life; and nothing ſurely can be more unreaſonable, than to expect to be rewarded by the great Governour and Judge of the World, if we be diſobedient to his Laws; for where Obedience to Law is refuſed, there all reaſon and equity of Reward ceaſeth. No wiſe Prince can think fit to reward Diſloyalty and Contempt of his Laws; becauſe to reward it, would be to encourage it; much leſs will God, the great and infinitely wiſe Governour of the World.
3dly, the Neceſſity of Obedience will yet more evidently appear, if we conſider the particular Nature of that Reward, which God will confer upon us for our Obedience. The happineſs of Heaven, which is the Reward promiſed in the Goſpel, is deſcribed to us by the ſight and enjoyment of God. Now to render us capable of this bleſſed Reward, it is neceſſary that we be like God; but nothing but Obedience and Holineſs, and being renewed after the Image of him who created us in righteouſneſs, can make us like to God. For he that would be like God muſt be holy, and juſt, and good, and patient, and merciful, as God is; and this alone can make us capable of the bleſſed ſight and enjoyment of God; for unleſs we be like him, we cannot ſee him as he is, and if we ſhould be admitted into Heaven, we could not find any pleaſure and happineſs in communion with him. Bleſſed are the pure in heart (ſays our Saviour) for they ſhall ſee God. Without Holineſs (ſays the Apoſtle) no man ſhall ſee the Lord. And indeed, it is in the very nature of the thing impoſſible, that a wicked Man (whilſt he remains ſo) ſhould ever be happy, becauſe there can be no agreeable and delightful Society between thoſe that are of a quite contrary temper and diſpoſition to one another, between him who is of purer eyes than to behold iniquity, and a ſinful and impure Creature. For what fellowſhip (ſaith the Apoſtle) can righteouſneſs have with unrighteouſneſs? what communion hath light with darkneſs, or God with Belial? that is, with the wicked and diſobedient. Till we become like to God in the frame and temper of our minds, there can be no happy Society between him and us; we could neither delight our ſelves in God, nor he take any pleaſure in us; for he is not a God that hath pleaſure in wickedneſs, neither ſhall evil dwell with him. The wicked ſhall not ſtand in his ſight, he hateth all the workers of iniquity. It cannot be otherwiſe, but that there muſt be an eternal jarring and diſcord between the righteous and holy God, and wicked and unrighteous Men. I will behold thy face (ſays David) in righteouſneſs. There is no looking God in the face, upon any other terms. If we have been workers of iniquity, God will caſt us out of his ſight, and in great anger bid us to depart from him; and we alſo ſhall deſire him to depart from us, as being unable to bear the ſight of him.
So that there is great reaſon why Holineſs and Obedience ſhould be made the Conditions of Eternal Life and Happineſs, ſince in the very Nature of the thing it is ſo neceſſary a Qualification for the bleſſed ſight and enjoyment of God, who is the Cauſe and Fountain of Happineſs. I come in the
Fifth and laſt place, To ſhew that this Method and Means of our Salvation, is no prejudice to the Law of Faith, and to the free Grace and Mercy of God declared in the Goſpel. The Goſpel is called the Law of Faith, and the Law of Grace, in oppoſition to the Jewiſh Diſpenſation, which is called the Law, or Covenant of Works, becauſe it conſiſted ſo much in external Rites and Obſervances, which were but types and ſhadows of good things to come, (as the Apoſtle calls them in this Epiſtle;) and which when they were come, that Law did expire of it ſelf, and was out of date, the obligation and obſervance of it was no longer neceſſary; but a better Covenant, which was eſtabliſh'd upon better Promiſes, came in the place of it, and Men were juſtified by Faith, that is, by ſincerely embracing the Chriſtian Religion, and were no longer under an obligation to that external, and ſervile, and imperfect Diſpenſation, which conſiſted in Circumciſion, and in almoſt an endleſs number of external Ceremonies. Theſe are the works of the Law ſo often ſpoken of by St. Paul, concerning which, the Jews had not only an opinion of the neceſſity of them, to a Man's Juſtification and Salvation, but likewiſe of the Merit of them; in oppoſition to both which opinions, St. Paul calls the Covenant of the Goſpel, the Law of Faith, and the Law of Grace.
But there is no where the leaſt intimation given, either by our Saviour, or his Apoſtles, that Obedience to the Precepts of the Goſpel (which are in ſubſtance the Moral Law cleared and perfected) is not neceſſary to our acceptance with God, and the obtaining of Eternal Life; but on the contrary, 'tis our Saviour's expreſs Direction to the young Man, who ask'd, what good thing he ſhould do, that he might obtain Eternal Life? If thou wilt (ſays he) enter into Life, keep the Commandments; and that he might underſtand what Commandments he meant, he inſtanceth in the Precepts of the Moral Law. And indeed, the whole tenour of our Saviour's Sermons, and the Precepts and Writings of the Apoſtles, are full and expreſs to this purpoſe. Not every one that ſaith unto me, Lord, Lord, ſhall enter into the Kingdom of Heaven: but he that doth the Will of my Father which is in Heaven. Whoſoever heareth theſe ſayings of mine (that is, theſe Precepts which I have delivered) and doth them not, I will liken him to a fooliſh man, who built his houſe upon the ſand, and the rain deſcended, and the floods came, and the winds blew, and beat upon that houſe, and it fell, and great was the fall of it. If ye know theſe things, happy are ye, if ye do them. In every Nation, he that feareth God, and worketh righteouſneſs, is accepted of him. In Jeſus Chriſt neither Circumciſion availeth any thing, nor Ʋncircumciſion; but Faith, that is acted and inſpired by Charity. And that the Apoſtle here means, that Charity or Love, which is the fulfilling of the Law, is evident from what he ſays elſewhere; that neither Circumciſion availeth any thing, nor Ʋncircumciſion; but the keeping of the Commandments of God; In which Text it is plain, that the Apoſtle ſpeaks of the terms of our Juſtification, and what is available with God to that purpoſe. And St. James to the ſame purpoſe, tells us, that by the works of Obedience our Faith is made perfect, and that Faith without Works is dead; and ſurely a dead Faith will neither juſtifie nor ſave any Man. St. John likewiſe very earneſtly cautions us to take heed of any ſuch Doctrine, as would take away the neceſſity of Righteouſneſs and Obedience; Little Children (ſays he) let no man deceive you, he that doth righteouſneſs is righteous, as he is righteous. To all which, I ſhall only add the plain words of my Text, that Chriſt became the Author of eternal Salvation to them that obey him.
So that no Man hath reaſon to fear, that this Doctrine of the neceſſity of Obedience to our Acceptance with God, and the obtaining of eternal life, ſhould be any ways prejudicial to the Law of Faith, and the Law of Grace. For ſo long as theſe three things are but aſſerted and ſecured,
1ſt. That Faith is the Root and Principle of Obedience and a holy Life, and that without it, it is impoſſible to pleaſe God.
2dly, That we ſtand continually in need of the Divine Grace and Aſſiſtance, to enable us to perform that Obedience which the Goſpel requires of us, and is pleaſed to accept in order to eternal life. And,
3dly, That the forgiveneſs of our Sins, and the Reward of eternal Life, are founded in the free Grace and Mercy of God, conferring theſe Bleſſings upon us, not for the merit of our Obedience, but only for the merit and ſatisfaction of the Obedience and Sufferings of our bleſſed Saviour and Redeemer; I ſay, ſo long as we aſſert theſe three things, we give all that the Goſpel any where aſcribes to Faith, and to the Grace of God revealed in the Goſpel.
I have been careful to expreſs theſe things more fully and diſtinctly, that no Man may imagine, that whilſt we aſſert the Neceſſity of Obedience and a Holy Life, we have any deſign to derogate in the leaſt from the Faith and the Grace of God; but only to engage and encourage Men to Holineſs and a good Life, by convincing them of the abſolute and indiſpenſable neceſſity of it, in order to eternal Salvation. For all that I have ſaid, is in plain Engliſh no more but this, That it is neceſſary for a Man to be a good Man, that he may get to Heaven; and whoever finds fault with this Doctrine, finds fault with the Goſpel it ſelf, and the main end and deſign of the Grace of God therein revealed to Mankind, which offers Salvation to Men upon no other terms than theſe which I have mentioned; and to preach and preſs this Doctrine, is certainly, if any thing in the World can be ſo, to purſue the great End and Deſign of the Chriſtian Religion, ſo plainly and expreſly declared by St. Paul, Tit. 2.11, 12. The grace of God that bringeth ſalvation, hath appear'd to all men, teaching us, that denying Ʋngodlineſs and worldly Luſts, we ſhould live ſoberly, righteouſly, and godly in this preſent World. And if the Grace of God declared in the Goſpel, have this effect upon us, then we may with Confidence wait for the bleſſed hope, and the glorious appearance of the great God, and our Saviour Jeſus Chriſt, who gave himſelf for us, that he might redeem us from all Iniquity, and purifie to himſelf a peculiar People zealous of good works; and then he adds, theſe things teach, and exhort, and rebuke with all Authority; that is, declare and inculcate this doctrine, and rebuke ſeverely thoſe who teach or practiſe contrary to it. And he repeats it again with a more vehement Charge to Titus, to preſs upon Men the neceſſity of Obedience and good Works, Chap. 3.8. This is a faithful ſaying, and theſe things I will that thou affirm conſtantly, that they who have belieed in God, be careful to maintain good Works.
All that now remains, is to make ſome uſeful Inferences from what hath been ſaid upon this Argument, and ſo to conclude this Diſcourſe.
Firſt of all, To convince us that an empty Profeſſion of the Chriſtian Religion, how ſpecious and glorious ſoever it be, if it be deſtitute of the fruits of Obedience and a holy Life, will by no means avail to bring us to Heaven. No profeſſion of Faith in Chriſt, no Subjection to him, tho' we be baptized in his Name, and liſt our ſelves in the number of his Diſciples and Followers, tho' we have made a conſtant Profeſſion of all the Articles of the Chriſtian Faith, and have performed all the external parts and duties of Religion, have gone conſtantly to Church, and frequented the Service of God, and have joined in publick Prayers to God with great appearance of Devotion, and have heard his Word with great Reverence and Attention, and received the bleſſed Sacrament with all imaginable expreſſions of Love and Gratitude to our beleſſed Redeemer; nay tho' we had heard our bleſſed Saviour himſelf teach in our ſtreets, and had eaten and drunken in his preſence; yet if all this while we have not done the will of God, and obeyed his Laws, none of all theſe things will ſignifie any thing to bring us to Heaven, and make us Partakers of that Salvation, which he hath purchaſed for Mankind.
But we cannot plead ſo much for our ſelves, as thoſe did, of whom our Saviour ſpeaks. None of us ſhall be able to alledge for our ſelves at the great day, that we had propheſied in his Name, and in his name had caſt out Devils, and in his name had done many wonderful Works; and yet if we could alledge all this, it would do us no good. All that ſuch can ſay for themſelves is, that they have call'd him Lord, Lord, that is, they have made profeſſion of his Religion, and been call'd by his Name, that they have paid an outward Honour and reſpect to him, and declared a mighty Love and Affection for him; but they have not done his will, but have hated to be reformed, and have caſt his Commandments behind their backs, they have only born the Leaves of an outward Profeſſion, but have brought forth no fruit unto Holineſs, and therefore can have no reaſonable expectation, that their End ſhould be everlaſting Life. So that when theſe Men ſhall appear before the great and terrible Judge of the World, they ſhall have nothing to ſay, but thoſe vain Words, Lord, Lord; to which our Saviour will anſwer in that Day, why call ye me Lord, Lord, when ye would not do the things which I ſaid? Notwithſtanding all your profeſſion of Faith in me, and ſubjection to me, ye have been workers of Iniquity, therefore depart from me, I know ye not whence ye are.
Secondly, The conſideration of what hath been ſaid ſhould ſtir as up to a thankful acknowledgement of what the Author of our Salvation hath done for us; and there is great reaſon for thankfulneſs, whether we conſider the greatneſs of the Benefit conferred upon us, or the way and manner in which it was purchaſed, or the eaſie and reaſonable terms upon which it may be obtained.
1ſt, If we conſider the greatneſs of the Benefit conferred upon us, and that is Salvation, eternal Salvation, which comprehends in it all the Bleſſings and Benefits of the Goſpel, both the Means and the End, our Happineſs, and the Way to it, by ſaving us from our Sins; from the guilt of them, by our Juſtification in the Blood of Chriſt; and from the Power and Dominion of them, by the ſanctifying grace and virtue of the Holy Ghoſt.
And it comprehends the End, our Deliverance from Hell and the Wrath to come, and the beſtowing of Happineſs upon us, a great and laſting Happineſs, great as our Wiſhes, and Immortal as our Souls; all this is comprehended in eternal Salvation.
2dly, If we conſider the way and manner in which this great Benefit was purchaſed and procured for us; in a way of infinite Kindneſs and Condeſcenſion, in the loweſt Humiliation, and the unparallel'd Sufferings of the Son of God; for never was there any ſorrow like unto his ſorrow, wherewith the Lord afflicted him in the day of his fierce Anger; in his taking upon him the form of a Servant, and the perſon of a Sinner, and his becoming obedient to death, even the death of the Croſs, which was the Puniſhment of the vileſt Slaves, and the moſt hainous Malefactors. The Son of God came down from Heaven, from the higheſt pitch of Glory and Happineſs, into this lower World, this Vale of Tears, and ſink of Sin and Sorrow; and was contented himſelf to ſuffer, to ſave us from eternal Ruin; to be the moſt deſpicable, and the moſt miſerable Man that ever was, that he might raiſe us to Glory and Honour, and advance us to a ſtate of the greateſt Happineſs that Humane Nature is capable of.
3dly, If we conſider the eaſie and reaſonable Terms upon which we may be made Partakers of this unſpeakable Benefit, and that is by a conſtant and ſincere and univerſal Obedience to the Laws of God, which ſuppoſeth Repentance towards God, and Faith in our Lord Jeſus Chriſt, as the Root and Principle of all the Virtues of a good Life; that is, by doing that which beſt becomes us, and which is moſt agreeable to the original Frame of our Nature, and to the dictates of our Reaſon, and which ſetting aſide the conſideration of the Reward, is really beſt for our preſent Benefit and Advantage, our Comfort and Happineſs, even in this World; for God, in giving Laws to us, hath impoſed nothing upon us, but what in all reaſon ought to have been our choice, if he had not impoſed it; nothing but what is for our good, and is in its own nature neceſſary to make us capable of that Happineſs which he hath promiſed to us. And what can be more gracious, than to make one Benefit the Condition of a greater? Than to promiſe to make us happy for ever, if we will but do that which upon all accounts is really beſt and moſt for our Advantage in this preſent Life?
Thirdly, Here is abundant Encouragement given to our Obedience; we have the divine Aſſiſtance promiſed to us, to enable us to the performance of the moſt difficult parts of our Duty; we have the holy Spirit of God to help our Infirmities, to excite us to that which is good, and to help and ſtrengthen us in the doing of it.
For our further Encouragement we are aſſured of the divine Acceptance in caſe of our ſincere Obedience, notwithſtanding the manifold Failings and Imperfections of it, for the ſake of the perfect Righteouſneſs and Obedience, and the meritorious Sufferings of our bleſſed Saviour: and tho when we have done all that we can do we are unprofitable Servants, and have done nothing but what was our duty, yet God is pleaſed to accept what we can do, becauſe it is ſincere, and to forgive the defects and imperfections of our Obedience, for his ſake, who fulfilled all righteouſneſs.
And beſides all this, we have the encouragement of a great and everlaſting Reward, infinitely beyond all proportion of any ſervice and Obedience that we can perform. And if God be ready to aſſiſt and ſtrengthen us in the doing of our duty, and be willing ſo graciouſly to accept and to reward at ſuch a rate the Sincerity of our endeavours to pleaſe him, notwithſtanding all the failings and imperfections of our beſt ſervice and Obedience; what can we poſſibly deſire more for our encouragement, to patient continuance in well-doing, and to be ſtedfaſt and unmoveable, and abundant in the work of the Lord.
Fourthly and laſtly, The conſideration of what hath been ſaid upon this Argument may ſerve ſeverely to rebuke the groundleſs Preſumption of thoſe, who rely with ſo much confidence upon Chrſt for eternal Salvation, without any conſcience or care to keep his Commandments; as if Salvation lay upon his Hands, and he knew not how to diſpoſe of it, and were glad of any one that would come and take it off upon any terms. No, he came to ſave us from our Sins, to redeem us from all iniquity, and to purifie to himſelf a peculiar people zealous of good Works.
So that the Salvation which he hath purchaſed for us, doth neceſſarily imply our forſaking of our Sins, and returning to God and our Duty; and his Death and Sufferings are not more an argument of his great Love to Mankind, than they are a demonſtration of his perfect hatred of Sin. So that if we continue in the Love and practice of Sin, we defeat the whole deſign of his coming into the World, and of all that he hath done and ſuffered for us; and the redemption which Chriſt hath wrought for us will not avail us in the leaſt. Salvation is far from the wicked, (ſays David, Pſal. 119.155.) If we have been workers of Iniquity, the Saviour of the World when he comes to judge it, will bid us to depart from him.
From all that hath been ſaid, it is evident, that it is the greateſt Preſumption in the World, for any Man to hope to obtain eternal Salvation by any device whatſoever, or in the Communion of any Church whatſoever, without Obedience and a holy Life. For tho' our Obedience cannot merit; yet it is neceſſary to qualifie and diſpoſe us for it: tho' it does not make us ſtrictly worthy; yet it makes us meet to be made partakers of the inheritance of the Saints in light.