The Great Propitiation, Part (3 of 3)

The Great Propitiation · Part (3 of 3)

p. 152Do but well conſider theſe few things following, to remove prejudice, and to let you ſee into the nature of things; and I hope you will eaſily be convinced what are the terms.

1. There are the ſame terms and conditions of Juſtification and of Salvation. Whatſoever is the condition of the one, is alſo of the other: For, the Apoſtle argueth in the ſame manner againſt ſalvation by works, as juſtification by works. Yea, it is apparent in the nature of the thing: for, Juſtification paſſively taken (as I told you before) is nothing elſe but right to ſalvation; and we need no more for Heaven, than right to it. Do but get and keep right to Heaven (which is Juſtification), and we need no more on our part. As for poſſeſſion, that is God's work, by his Angels, carrying away ſouls, raiſing bodies. Many worthy men have ſaid, That Repentance, ſincere Obedience, are only for Poſſeſſion, and not for Right. But we are not to work for Poſſeſſion at p. 153all; we need not get upon a Hill, when about to dye, to ſave the Angels a labour of carrying our ſouls too far. Do but get and keep Right, and to deny Poſſeſſion to us (if we have right to it by Promiſe) would be unfaithfulneſs in God; which we need not to fear. Therefore if you will grant, that all the things I have ſpoken of, are required neceſſary to ſalvation, then they are alſo to juſtification. Only ſtill, it is here, as in all other things of like nature, Conſent, hearty conſent to the Goſpel-terms, immediately inſtateth us in Juſtification, and right to Heaven. But if we would have continuance of our Juſtification and right to Heaven, we muſt continue to conſent to thoſe terms, as to the ſincerity of our hearts and endeavours; elſe we ſhould loſe our Juſtification and right to Heaven; and the reaſon why we ceaſe not to be juſtified, is becauſe God keeps us from departing from him, by keeping in us care and watchfulneſs. Thus we ſee whatſoever we may lawfully do for Salvation, p. 154the ſame we may lawfully do for Juſtification.

2. Whatſoever duty there is, that if we do not, we ſhould have no right to ſalvation, or juſtification, that is a condition of our ſalvation and juſtification. It is too common a ſaying, and a great upholder of the Antinomian way: Do but believe, ſay ſome, (and by believing, they do not mean as I do, the whole of Chriſtianity; but ſome one act, as, believing my ſins are pardoned, or reliance, or accepting Chriſt for my Saviour) and ſuch acts as accepting Chriſt for Lord, and ſincere obedience will follow; but they are not conditions of Juſtification and Salvation; but put that one act, and they will naturally and inevitably follow. But ask them, Suppoſe they do not follow? They will anſwer, You muſt not ſuppoſe it, they will; for, they dare not ordinarily ſay, That if they do not follow it, you will yet have right to Heaven. I will ſhew you the vanity of ſuch talk. This is virtually to ſay, God p. 155never made promiſe to theſe as conditions, never ſuſpended ſalvation on them, but they will follow faith naturally. This is to ſay, Godlineſs hath not the promiſe of this life, or however not of that to come; elſe it would be a condition of the promiſe. The inſtance that is uſually brought of it, is this: There cannot be a ſeeing-eye without the body; yet it is the eye that only ſees. So Faith only is the Condition, only attains right, but cannot be without works. Now I will bring this to make it like the caſe in hand: Suppoſe one promiſe you ſuch a reward if you bring him, and give him the ſeeing eye of ſuch a Beaſt; we are ſure (if the meaning be according to the words) you would have right to the reward, if you brought him a ſeeing-eye without the body; though indeed you cannot: yet we are ſure, if you did, you would have right, and he would be unjuſt in denying you the reward, though you brought not the body. And on the contrary: Suppoſe we be ſure this p. 156is a truth, If you ſhould bring him a ſeeing-eye, it would not attain right without the body; Then we are equally ſure, that we miſtook his words or meaning, he ſpake ſynecdochically: for then it is equally a condition that the body be brought, as that the ſeeing-eye be brought; and it is equally influential into right: for, come to thoſe things that do naturally and univerſally accompany and follow one another, and where but one of them is made the condition, and the other not; the abſence of that which is not a condition, would no way hinder right; and ſo not right to Juſtification and Salvation. If a man become a Chriſtian indeed, it naturally and inevitably follows, he ſhall be hated of wicked men; but God never ſuſpending Juſtification and Salvation upon it, never making this a Condition, we may truly ſay, If a man be a ſincere Chriſtian, it would not hinder his juſtification and ſalvation, though the wicked did not hate him. So if it be true, that a man cannot be a p. 157true Chriſtian, but he muſt eat, drink, and breathe; theſe are natural Concomitants: yet theſe not being made Conditions, though he did never eat, drink, nor breathe, he ſhall be ſaved. If you can ſay of any Grace, or any meaſure of Grace, as Aſſurance, or Joy, That it is not neceſſary to juſtification and ſalvation: Then only you may ſay, They are not Conditions of theſe. If any one beloved ſin, knowingly and wilfully continued in, would hinder a man's pardon, juſtification, or right to Heaven; then a ſincere deſire and endeavour, according to his ability, to get rid of that beloved ſin, is a Condition of his Pardon and Juſtification.

3. All Conditions of Juſtification and Salvation, are equally Conditions, equally influential into right. If only an accident, or mode of a thing, be made a Condition with the thing; it is equally a Condition with the thing it ſelf. If one promiſe to bring me a white Horſe, and you ſhall have ſuch a reward: It is p. 158equally a condition, and as much influential into right, that it be White, as that it be a Horſe; ſo in any inſtance you can bring, either in fact or fiction. If I promiſe ſomething upon condition you bring me a Hundred, and you bring only Ninety-nine; you have no more right than if you brought none; and the odd one is as much a Condition as Ninety-nine. If any ſhall ſay, The Condition is a working Faith; then, that it be working, is equally a Condition, and equally influential into right, as, that it be Faith.

4. There is no ſuch thing as receiving Righteouſneſs, or Juſtification, or Pardon. Many make this their great ſtrong hold. Repentance and ſincere Obedience, are not receptive, receiving Graces, as Faith is; and ſo cannot receive Juſtification and Righteouſneſs. Now this falls; for, there is no act of receiving theſe, Juſtification, Right to Heaven, Righteouſneſs, cometh, on Men. The free gift came upon all to juſtification. As by the offence of one, p. 259judgment came upon all men to condemnation. As condemnation cometh upon men without any act of receiving it, it is a reſultancy from the Law upon diſobedience; ſo Juſtification, Right to Heaven, is a reſultancy from a Law-promiſe (the condition being performed) I know you may object that place,—turned from darkneſs to light, that they may receive remiſſion of ſins. But one of an ordinary capacity may perceive it is a figurative expreſſion (becauſe in natural things, where there is giving, there is receiving): for, if once men be turned from ſin to God, Pardon comes by virtue of God's Promiſe; and Right to the Inheritance cometh on them. And we may figuratively ſay, Adam received his condemnation by eating: And ſo we read in Scripture of receiving condemnation; but there was, in propriety, no act of receiving it. If I make a promiſe upon ſuch a condition; as ſoon as the condition is performed. Right to him reſults without any act of receiving it. Right p. 160comes upon the Felon that reads, Right to have his Life ſpared; Juſtification, Pardon to Life comes upon him by the Law, by reading, without any act of receiving it. Many tell us of applying Chriſt's Righteouſneſs to Juſtification; and this is all. It is an obſcure ſpeech; and it is, you ſee by this, impoſſible there ſhould be any ſuch thing properly. I will tell you what I gueſs they mean by the word [apply] viz. Meditating upon any Truth you believe. And they mean the ſame by [acting faith], viz. Meditating upon Truth we believe. This is a great duty, to meditate on his Death, to act Faith upon his Satisfaction, and the fulneſs of it; to draw our hearts to conſent, and chear our hearts after conſent: But if once they underſtand it is Meditation they mean, they will not ſurely pretend it is the only Condition of Juſtification. You may ſay indeed, That Faith receiveth Chriſt: But then you muſt not mean, by Faith, Aſſurance, or Reliance; for, Why doth not Love, or p. 161Fear, or Hope, as much receive as reliance? But you muſt mean the moral receiving, performed by the natural act of conſent, acceptance. As one receives morally ſuch a man to be his Maſter (that deſires his ſervice) by conſenting; and if you will ſay, Faith is Conſent; why is not Conſent to be ruled by him, giving up our ſelves to be ruled by him, as much a receiving Chriſt, as Conſent to be ſaved and pardoned by Him? And then if you will but grant this, this is to grant all I am pleading for. For, Conſent to have him for Lord and Saviour, is to conſent to be Chriſtians indeed, to conſent to perform the whole duty of man; which is as comprehenſive a word as can be ſpoken, to be made the condition of ſalvation and juſtification: and if conſenting to the whole duty of man to the beſt of our power and knowledg be the condition of begun-Juſtification and Salvation; then you will readily ſee, that continuing this Conſent, continuing to be Chriſtians indeed, and to perform the whole duty of p. 162Man, to the beſt of our knowledg and power, in the integrity of our hearts, and wherein we fail to lament it, is the condition of our continued juſtification and right to ſalvation. If a King grants a Pardon to Rebels, on condition they will become Loyal Subjects, Conſent is enough at the firſt to attain right to all the benefits of it: But continued Conſent, and continual loyal carriage (in the main) towards him, is the condition of their continued right to Impunity; and every moment of continued Loyalry, is, in order of nature, before their continued Right. So, whereas before we conſented to the Goſpel-terms, our Pardon, and Juſtification, and Right to Heaven, were only offered to us upon condition, and were not actually exiſtent at all: now when we have heartily conſented, they are really exiſtent and actual, not meerly conditional; ſo that ſhould we dye in that moment, we ſhould be ſaved, whereas had we dyed before we ſhould have periſhed. But yet the continuance p. 163of our Juſtification, and pardon of future ſins, is ſtill conditional.

5. It is a groſs miſtake that many take up with, thinking it would be a more gracious, liberal, and free ſpeech and promiſe, to ſay, Only believe, rely, accept Chriſt for Saviour, and you ſhall have right to Heaven, and be juſtified; and I will require nothing elſe of you for right to Heaven: This believing ſhall only be influential into your right; but yet, except you repent, turn from ſin to God, and obey, you ſhall have no right, ſhall not be juſtified; than to ſay, Turn from ſin to God, repent, believe, obey, and you ſhall have right to ſalvation. For ſuch a ſpeech as the firſt, inſtead of being a more noble free promiſe, is nonſenſe, is untruth, and a contradiction in the very words: It is to ſay and unſay; it is to ſay, All ſhall be equally influential into right, all ſhall be Conditions, and yet they ſhall not all be Conditions, and equally influential into right. For, a Condition is that, which if we do not, we p. 164ſhall have no right to the thing promiſed. This is a Condition as much as any Condition, and as influential into right as any condition in the world that is not the whole condition: for, every condition is only a ſine qu… non, and altogether only ſine quibus non, & cum quibus. And therefore for any to ſpeak thus, is weakly to lye for God, pretending to keep up the honour of God's free grace; ignorantly thinking, that if God require us to repent, return, or no mercy, then it is not free; then we merit our pardon; it is not of grace: contrary to all Reaſon and Scripture.

God hath made the Condition required from us, as little, as ſmall a matter as he thought would ſtand with his Honour, Wiſdom, and Government in the World; and they that would make the conditions of Grace, Mercy, and Salvation through Chriſt, leſs than God hath made them (what ever good intention they have to honour God by it) do really diſhonour him as an unholy God: for God thought it would not p. 165ſtand with the honour of his Holineſs, to accept unto favour and life any but they that ſhould return from ſin unto God. Miniſters are to tell the whole terms, that men may ſit down and conſider the coſt; and if men will be offended, and ſay it is a hard ſaying, and like not Chriſt and Life on theſe terms: Let them be offended, they have their choice to let him alone; but they ſhall know, they had life and death ſet before them on gracious eaſie terms; and they have rewarded their own ſouls evil for good. Again, if a neceſſity of Repentance and ſincere Obedience to Juſtification, would hinder it from being free; then ſuch as ſay thus, and tell us, theſe things are only for poſſeſſion; do virtually grant, that poſſeſſion of Salvation is not free: But what Chriſtian-ears can endure this, that Poſſeſſion is not equally free with Right, that both are not of free-grace?

6. They that ſay, There is only one act to be done by us for Pardon, Juſtification, and Right to Heaven; p. 166and whoſoever ſhall do any other duty or act for theſe ends, ſeeks to be juſtified by works, in the Apoſtle Paul's ſenſe: They make it a certain damning ſin, to do any other act that we may be pardoned, juſtified, obtain right to Salvation. For that certainly was it which the Apoſtle wrote againſt. Now quae nimium probant, nihil probant; that which will prove more than they, upon deliberate thoughts, dare grant that uſe the argument; that anſwers it ſelf as to them. Surely they dare not own what inevitably follows from this. Then it follows, that no man muſt pray for pardon of ſin, upon pain of damnation; for this is to do one act more for Juſtification, than that one act. No man muſt repent for this end, That his iniquities may be blotted out; that is, for Juſtification. No man muſt by patient continuance in well-doing, ſeek for glory and immortality; for, then he muſt be damned: for, ſurely welldoing comprehends more than believing, when they take it for one act; p. 167but God hath ſaid, To ſuch only he will give eternal life. No man muſt do the Commands of God for this end, That he may have right to ſalvation: If he do, he ſhall be accurſed: whereas God ſaith, Bleſſed Rev. ult. 14.are they that do his commandments, that they may have right to the tree of life.

What? hath God made promiſe to repentance, returning, ſincere Obedience, of Pardon, Juſtification, Heaven; and ſhall we provoke God if we perform the condition for attaining the benefit, and expect the benefit upon performing the condition? Would not this be as rational, to threaten death for ſin, and yer be angry at us for fearing his threat, for avoiding the ſin upon the account of his threat? as to be angry at us, yea, (according to this principle) damn us for performing the condition of the Promiſe, that we may have right to the thing promiſed? There is no poſſible avoiding this conſequence: for, if you may act for reward, then for right to the reward: for you are not (as I ſhewed before) p. 168to act for Poſſeſſion any further than for right to it. And if any ſhould object, But you muſt not expect Juſtification and Salvation to come by theſe; this would be to ſay, You muſt think God unfaithful, and his Promiſes nullities; and we are apt to be too diſtruſtful herein without bidding; or, but you muſt not think to merit by theſe things. Very true; but is it impoſſible to perform them for theſe ends, but we think to merit by them? Do they that ſay, they may do the one act of Believing for Juſtification, think they merit Juſtification by it?

Sure I am, that many that held theſe things notionally, did not hold them practically: for many of the worthieſt men, both Prelates and others, that ever England had, held theſe things notionally, yet ſo as to deny the conſequence; but never any good man held them practically, I mean except juſt in a ſudden fit of temptation.

I ſhall now yet more fully make out to you what this Goſpel-condition, p. 169the Covenant-terms of Juſtification and Salvation, and all other benefits by Chriſt are, (for they have all the ſame condition, every Covenant-benefit or any Covenantbenefit) by reciting ſome of the moſt eminent Names the Goſpelcondition is called by; which is an eaſie matter to do: and ſome may think it as well let alone, as needleſs. But the thing I am ſpeaking of, ſeems to me to be as weighty a matter as any point in Divinity, and is oppoſed by many; and therefore it ſhall not be grievous or burdenſome to me; and for you, I think it ſafe and needful; and let the more intelligent pardon my uſing ſo many words, yea, and Tautologies, ſince I do it that the loweſt-parted may underſtand me, and doubt no more.

That Condition which we are to be juſtified and ſaved by, is called by many Names, which yet always mean the ſame thing for ſubſtance.

1. It is called Knowledg, By his Iſa. 53 11.Isa 53:11knowledg ſhall my righteous ſervant juſtifie many. Knowledg here is taken p. 170objectively, not ſubjectively, viz. for our knowledg of Chriſt, not his knowledg whereby he knows. So, This is life eternal (i. e. the condition of life) to know thee and thy Son; but it meaneth alſo, Love, Believe, Obey, and carry ſuitably to ſuch Knowledg.

2. The Goſpel-condition is called Confeſſion. If we confeſs, he is faithful and juſt to forgive us our ſins. So, if any man ſay, I have ſinned and perverted that which is right, it profiteth me not, he will deliver his ſoul. But the meaning is, Si caetera ſint paria. Confeſs ſo, as to forſake, obey, &c. Elſe if God meant no more, by theſe Promiſes we ſhould have right; and he would be unfaithful in denying us poſſeſſion, though we forſake not our ſins.

3. Sometime it is called Faith. The righteouſneſs of Faith ſpeaketh on this wiſe; that is, the Goſpel, the Law of Faith, in oppoſition to the Covenant of Works. If thou confeſs with Rom. 10. 9.Rom 10:9thy mouth, and believe in thy heart, that God hath raiſed him from the p. 171dead, thou ſhalt be ſaved. What doth he mean no more than you muſt believe Chriſt is riſen? Nay, you muſt believe he is aſcended into Heaven alſo; yea, and believe the whole Goſpel, and obey and carry ſuitably to the Goſpel alſo: The Goſpel-condition, which is a ſincere endeavour according to the beſt of our knowledg, to perform the whole duty of man, is frequently called by the name of Believing, in the New Teſtament; becauſe it was the great buſineſs at that time, to perſwade the Jews and Gentiles that Chriſt was the Meſſiah, and that he roſe again. There were new Articles now added to the old ones, new Conditions to the old. They take it for granted as a thing known, that they were to repent and obey, that they knew the duty of repentance toward God. But this was the great difficult Doctrine, to perſwade them there was a neceſſity of Faith in the Lord Jeſus, and to believe his death and reſurrection. Try the ſpirits, for many falſe prophets are gone out into the world (and p. 1721 Joh. 4. 1, 2, 3.1 John 4:11 John 4:21 John 4:3gives this as a trial of the Prophets), every ſpirit that confeſſeth that Jeſus Chriſt is come in the fleſh, is of God: but he that confeſſeth it not, is not of God. We may take this as a probable interpretation of the place. He takes it for granted, that they knew, they that taught wickedneſs and idolatry were not of God, whatever confeſſion they made of Chriſt. But his meaning may be; If any coming as a Prophet, ſeeming to be a man teaching Holineſs; he is not of God, if he deny Chriſt come in the fleſh: but if he add to other ſuch virtues, Faith in the Lord Jeſus, he is of God. You may eaſily apply it to the caſe in hand. And whatever interpretation elſe you will give of this, as confeſſing Chriſt in time of trial; yet it muſt be meant, and teach ſuitably to ſuch confeſſion. What do you think the wicked Jews meant, when they ſaid, If we let this man alone, all men will believe on him? What did they mean, ſome one act, and that one act that many now hold to be only neceſſary to ſalvation, though p. 173not agreed ordinarily what it is? Surely they meant, They will believe he is the Meſſiah, and ſo love him, obey him, ſtick to him. If one bid you believe in ſuch a Phyſician, truſt in him, and he will cure you; cannot you eaſily underſtand he means alſo, Take his Counſel, follow his directions, by believing in him? So when he ſaith, Believe, and thou ſhalt be ſaved; he meaneth, Believe, and carry as one that believeth; love, obey, turn.

4. Sometime called Repentance. Repent, that your iniquities may be blotted. John preached repentance for the remiſſion of ſin. Surely, you will grant, that is for Juſtification. And Chriſt did not take away this Condition; nay, he preached it himſelf: Except you repent, you ſhall periſh. He meant, believe, obey alſo.

5. Called Converſion.—Turn them from darkneſs to light, that they Mar. 4. 12Mark 4:12may receive remiſſion. Leſt they ſhould ſee with their eyes, and be converted, and their ſins ſhould be forgiven them. p. 174Implying the terms that God hath bound himſelf to by promiſe through Chriſt's death to the world, ſo as he cannot in faithfulneſs break. If converted, he muſt forgive, having made this new Law of Grace.

6. Called Obedience. Being made perfect through ſuffering, having fully ſatisfied, he became the Author of eternal ſalvation to thoſe that obey him. Surely this holdeth out the terms on which men ſhall have the juſtifying ſaving benefit of Chriſt's death. But there is implied in this alſo the belief of the truth of the Goſpel. So, Hear and your ſouls ſhall live. That is, obey for life, for juſtification, for right to ſalvation.

7. Keeping the Commandments. Bleſſed are they that do his Commandments, that they may have right to the tree of life. Not the hearers of the Law are juſt before God, but the doers of the Law ſhall be juſtified. Not every one that ſaith unto me, Lord, Lord; but he that doth the will of my Father, ſhall inherit the Kingdom. If the Erek. 18. 21.wicked turn from all his ſins which p. 275he hath committed, and keep all my ſtatutes, he ſhall live; all the tranſgreſſions that he hath done ſhall not be mentioned. This is not the Law of Works, but the Goſpel: for, the Law promiſeth no mercy to the returning wicked. Conſider theſe three places: In Jeſus Chriſt neither circumciſion nor uncircumciſion availeth any thing, but Gal. 5. 6.Gal 5:6faith, which worketh by love. In Jeſus Gal. 6. 15.Gal 6:15Chriſt neither circumciſion, &c. but a new creature. Again, In Jeſus Chriſt 1 Cor. 7. 19.1 Cor 7:19neither circumciſion nor uncircumciſion availeth any thing, but the keeping the Commandments of God. Do not theſe three expreſſions mean the ſame thing, the ſame Goſpel-condition?

8. Regeneration, New Creature. Except a man be born again, &c. Not by works of righteouſneſs which we have Tit. 3. 15.Titus 3:15done, but according to his mercy hath he ſaved us, by the waſhing of regeneration, and renewing of the Holy Ghoſt. One would think you might gather hence, what the Apoſtle Paul means by Works, and what by Faith, the Goſpel-condition.

p. 1769. Sanctification. Except I waſh thee, thou canſt have no part in me. And, without holineſs none ſhall ſee the Lord. Godlineſs hath the promiſe of this life, and that which is to come. Is not Juſtification, right to Heaven among the number of thoſe things? Waſh you, make you clean, put away the evil of your doings, learn to do well. Come now, though your ſins be as ſcarlet, they ſhall be white as ſnow; though red like crimſon, they ſhall be as wool.

I could name many other Names, as Fearing God, Hoping in him, Truſting in him, &c. But I will name but one more.

10. Sometime it is expreſſed by words that import a Continuance; and this is indeed the condition of the continued Juſtification and right to Heaven. To them he will give eternal Col. 1. 21, 22, 23.Col 1:21Col 1:22Col 1:23life, who by patient continuance in well-doing, ſeek for immortality. Yet now hath he reconciled in the body of his fleſh, through death, to preſent you blameleſs and unreproved in his ſight, if you continue in the faith, grounded p. 177and ſetled, and be not removed away from the hope of the Goſpel, which you have heard, and was preached to every creature under Heaven. That is, upon condition that as you have received the Chriſtian Faith, ſo you continue in it to the end, notwithſtanding all ſufferings; by the encouragement of that hope which this Goſpel ſupplies unto you. If we 1 Joh. 1. 71 John 1:7walk in the light, as he is in the light, the blood of Chriſt cleanſeth us from all ſin. There is no condemnation to Rom. 1. 8.Rom 1:8them that are in Chriſt Jeſus, who walk not after the fleſh, but after the ſpirit. Whoſe houſe are we, if we hold Heb. 3. 6.Heb 3:6faſt our confidence unto the end.

But yet believers are juſtified at preſent. But you are ſanctified, but you are juſtified, ſaith the Apoſtle: you are ſo, upon your firſt cordialconſent to the Goſpel-terms. It is here as in all other things of the like nature. What makes a Servant, but Conſent? When the Maſter is willing to have him, and propounds the terms, he conſents to the terms.

p. 178I have ſet Life and Death before you, and told you the condition of Life by Chriſt.

Would we go and conſider this condition, and the reaſonableneſs of it, and the glorious things that would come by it; and would we go, and in the ſtrength of God and Chriſt, call Heaven and Earth to record; yea, and Hell to witneſs, That we conſent, give up our ſelves to be ruled and ſaved by Chriſt; would we enter into Covenant to be the Lord's people, and his Chriſt's, to walk in all well-pleaſing, and not to allow our ſelves in any known ſin, or in the neglect of any known duty; and to uſe the means God hath appointed to know his will, and for the deſtruction of ſin; and this as honeſt men really intending performance even till death; being ſo far from deſigning treacherouſly to turn aſide in difficulties, that it is our greateſt fear and dread, leſt we ſhould deal falſly in this Covenant: From this time you are juſtified by this Law of Grace, and have right p. 179to Heaven, though you ſhould have black and ſad thoughts, and think you are not: and, you may pray with encouragement, Keep this in the thoughts of our heart for ever, and confirm our hearts unto thee; and God will keep thoſe that thus commit themſelves unto him. But yet this is true, if you ſhould fall utterly away, this Law of Grace would ceaſe to juſtifie you, becauſe you withdraw this conſent, and ſo ceaſe to have the condition of it; and the reaſon why we do not loſe Juſtification, and right to Salvation, is, Becauſe God keepeth his fear in our hearts, leſt we ſhould draw back, and his ſoul have no pleaſure in us. Do not ſay, This is not to be ſuppoſed; for you ought to put ſuch ſuppoſitions to your ſelves: viz. If I ſhould now leave off to be wiſe, and to do good, I ſhould periſh. For what elſe doth God threaten? for, If the righteous forſake his righteouſneſs, he ſhall dye. As a man that never maketh this Suppoſition, [If Chriſt had not died, I had periſhed; or, if God had not p. 180converted me] cannot but be very unthankful; which Suppoſitions are at leaſt as equally impoſſible as the Suppoſition of your total Apoſtacy. So a man that never maketh theſe Suppoſitions, [If I ſhould fall away, I ſhould loſe all] cannot but be very unwary and remiſs in care and watchfulneſs.

Concerning thoſe ſeveral Names the Goſpel-condition is called by, let me add this Obſervation. I know ſometime theſe words may be, and are uſed in Scripture in their proper ſenſe, for one act, and no more. And it may be ſometimes by confeſs, may be meant no more than confeſs. And ſometime Faith is uſed only for Faith; as when he ſaith, He that cometh to God muſt believe that God is: There, by believing, is meant only aſſent: And ſo when we read of Faith's operativeneſs, it means only the belief of the Truth (and ſo would I be underſtood, when I at any time ſpeak of Faith's operativeneſs, as purifying their hearts by Faith); yet whenever any Promiſe is made to any p. 181Grace or Act whatſoever of Juſtification, Salvation, Pardon; there it implieth the whole Goſpel-condition, and all Graces eſſential to Chriſtianity. It muſt be underſtood, caeteris paribus, if other things anſwer thereto. And this I can prove evidently to you by this argument; elſe a man would have right by the Promiſe upon his Confeſſing, though he did not forſake; and, by believing that Chriſt is riſen from the dead, though he ſhould refuſe to obey the Goſpel; and God would be unfaithful in denying him the things promiſed. If you promiſe a Vintner ſo much money to ſend you ſuch a Butt that ſtands in his Cellar, and he ſends you the empty Veſſel; if you can aſſure me that you are not by truth and promiſe bound to pay him, then I am equally ſure, that you meant the Veſſel and the Wine alſo: you ſpake Synecdochically.

Methinks I may ſay as the Town-Clark of Epheſus once did, with greater reaſon than he, Theſe things are foreign, things that cannot be ſpoken againſt.

p. 182Object. Is not this, working for Juſtification, or Righteouſneſs? Is there no danger in ſeeking to be juſtified and ſaved by works?

Anſ. No danger at all in this ſenſe; and yet great danger in another ſenſe: but it is ſo far from being dangerous in this ſenſe, that it is indiſpenſably neceſſary to ſalvation: They only ſhall be bleſſed that keep his Commandments, in Goſpel-ſincerity, that they may have right to the tree of life; that is, that they may be juſtified. And I dare confidently ſay, that never any did ſincerely obey God (whatever confuſed notions ſome good men have had in their brains, that they held only ſpeculatively), but for this end, among others, that they might have right to Heaven, which is Juſtification; for as humane nature now is (and I think I may ſay the ſame concerning the ſtate of Innocency), it is not capable of undergoing the difficulties of obedience, but for ſuch ends, To p. 183eſcape the curſe, and attain the bleſſing; which is to attain Juſtification, and eſcape Condemnation. And to ſay otherwiſe, is to ſay, God hath indeed made promiſes of remiſſion of ſins, and Heaven, to thoſe that repent, turn from ſin, and obey the Goſpel; but I will not regard theſe promiſes, I will not be moved by them, I will do none of theſe things for theſe ends; but I will only act out of love. Which yet, I could ſhew you, would be impoſſible: For, how can I love him who I think hath done me no good? and, how can I think he hath done me any good, when I think my own ſalvation is no good? as I certainly do, if I do not deſire and endeavour it. And God hath threatned thoſe that go on in ſin, with a Curſe, and Hell. But I will not refrain ſin for theſe ends, that I may eſcape Hell; I will only act out of Love; I will be above Scripture; I will neither be moved with promiſes nor threats. But there is another ſenſe which the Apoſtle ſpeaketh of as damnable. p. 184The Phariſaical Jews would have Juſtification and Righteouſneſs without pardon; would purely and meerly be juſtified, ſo as not to be pardoned, that it ſhould be no favour to juſtifie them, but their due without grace and pardon; (and that maketh him prove, out of David, the neceſſity of pardon, Rom. 4.) and that would be in effect to ſay, without the Satisfaction and Righteouſneſs of Chriſt: and if ſo, Chriſt died in vain, this would make void his death; they would have their obedience to the Moral Law (which they commonly interpreted as reaching only to the outward act) either to be perfect, or ſo little defective, that the great meritoriouſneſs of being Abraham's Seed, and circumciſed; and their ſtrict obſervance of the Ceremonial Law, and other Traditions never commanded, would make up what wanted: And their Righteouſneſs being compleat of it ſelf, their Juſtification would be of due debt from the old Law, through Juſtice; and not of Pardon and Grace p. 185through a Propitiation. And ſo too many among us look upon their good works as meritorious; though they be ſinners, and know it, yet they think the good works of Alms, and other things, which they look upon as no duties, will ſatisfie for thoſe ſins; and think God would do them wrong, if he do not for their good deeds pardon their evil deeds; think their good works are very good, and deſerving much from God; and their evil not very evil; and ſo God would be very hard, yea, unjuſt, if he ſhould condemn them. If this was true, then no need of Chriſt, he then dyed in vain; then ſalvation would be of debt from natural Juſtice, from the old Law, and not of Grace, and Mercy, and Pardon through Chriſt. Will any dare to ſay, If what I have ſpoken be true, that he will pardon none but repenting, returning, believing ſinners, that it is not of Pardon, Mercy, Grace, but of debt from the old Covenant, which allows no Pardon?

p. 186I confeſs Paul's Epiſtles about Juſtification are hard to be underſtood; and I am confident many Expoſitors are, and have been notoriouſly miſtaken about theſe things; and that by Faith he meaneth (as I do) Faith and Obedience to the Goſpel. I have written ſomething to ſhew to my Acquaintants the meaning of theſe places, which I think make them appear rational and plain to this ſenſe, and (abſit verbo invidia) will do ſo to rational men. But it is not fit to ſpeak ſo largely here. I wiſh you to read conſiderately, Cap. 3. v. 5. of his Epiſtle to Titus. Can you imagine when the Apoſtle ſaith, Gal. 2. 16. Knowing that a man is not juſtified by the works of the Law, but by the faith of Chriſt, we have believed that we might be juſtified, &c. That he means, we did not repent that we might be juſtified; did not obey, turn from ſin, that we might be juſtified, or not be condemned? All that I will do here further, ſhall p. 187be to ſpeak ſo as to keep you from dangers on both ſides, if you will obſerve this diſtinction, and it will be plain I hope to the meaneſt capacity.

There is in this Juſtification by Chriſt ſpoken of, (there being two Laws or Covenants, one of Works, and the other of Grace, a lex remedians, and both in force; elſe if the old Law, as a Law, with its penalty, was repealed, it would be no ſin not to obey perfectly; and we might ſay, Chriſt his death had not ſatisfied for our ſins, and the legal deſert of them, but prevented them from being ſins, and from legally deſerving damnation) there is in this Juſtification, as it were, a two-fold Righteouſneſs or Juſtification; and the diſtinction of theſe two is ſo neceſſary to any competent meaſure of underſtanding this Doctrine of Juſtification, and would be ſo helpful to make us underſtand it, and ſpeak intelligibly of it, that I deſire you would never forget it: Paſſive Juſtification, the effect of active, is our p. 188right; conſtituted as I have ſhewed you. But to ſpeak of active Juſtification, It is eſſentially from ſome Charge pleaded, or poſſibly pleadable againſt us.

1. Suppoſe the Accuſation be, We are ſinners, have offended God, deſerved wrath, broken the firſt Covenant, the Law of Works: and under this are comprehended ſins againſt the Goſpel; for they are ſins againſt the Moral Law, which Chriſt hath ſatisfied for all the breaches of, that ever were or ſhall be. For the Original Law of Nature is this, Keep all my Commandments which I have or ſhall reveal to thee any way whatſoever, whether by Nature, or any other way of making my will known (the eating of the forbidden fruit was againſt this Moral Law, though immediately againſt a particular Revelation) or thou ſhalt dye. Now if this be the Accuſation, thou art a ſinner, haſt deſerved death, tranſgreſſed the Law, refuſed Chriſt and the Goſpel a long time; yea, and haſt notoriouſly ſinned ſince converſion. p. 289Here nothing will juſtifie, nothing will anſwer this Accuſation, but this: Chriſt hath dyed, ſatisfied; God hath ſet him forth to be a Propitiation. It would be improper and vain here to plead, We have repented, believed: for thou art a curſed Creature, and there is no blood or ſatisfaction in theſe; thou wilt rather be damned for thy failings in theſe; they are imperfect at beſt, and however cannot buy off thy former ſins. Here we muſt plead nothing in our ſelves to this Accuſation: nay, we muſt confeſs we have nothing in our ſelves to juſtifie us againſt this Accuſation of being ſinners, deſerving wrath. That that muſt anſwer this Accuſation, is altogether without us. To plead, to juſtifie from this Accuſation, ſomething within us, is to ſpit in Chriſt's face, is damnable: for whatever we plead, muſt be a Righteouſneſs, or it is no way pleadable. If we have a Righteouſneſs to anſwer this, Chriſt dyed in vain.

2. But now ſuppoſe another Accuſation which is poſſibly pleadable p. 190againſt us: ſuppoſe the accuſation be, But thou haſt no lot or portion in this Satisfaction; for all have not intereſt in it: but there was a ſecond Covenant made, wherein God made it over only upon Goſpel-terms, and conditions of repenting, believing, obeying ſincerely, upon ſincerity and uprightneſs, and truth in the inward parts: for, it was enacted that none ſhould have the benefit of it, to juſtifie them againſt the old Law, but they that performed the condition.

Here now is no danger of pleading, to anſwer this Accuſation, ſomething in our ſelves; nay, it is duty, and we wrong our ſelves if we have the condition, and do not. Ye muſt ſay, Yea, through grace I have repented, believed, endeavoured to obey God ſincerely, and have lamented when I have faln ſhort; I have received Chriſt for my Lord and Saviour, & endeavoured to ſerve him, and do at this day. And this will be your righteouſneſs againſt this Accuſation, will juſtifie you againſt this Accuſation.

p. 191It would be fooliſhly impertinent to plead here, Chriſt hath dyed, hath made ſatisfaction to the Law; when the Charge, the Accuſation is, Thou haſt no intereſt in him, and his death, and the purchaſed benefits. And it would be falſe and ridiculous to plead what they that falſly are called the only Preachers of Freegrace would have you plead, viz. That Chriſt hath repented for thee, performed the Goſpel-conditions for thee. Here you may and muſt plead ſomething in your ſelves, even the performance of the Goſpel-condition. You muſt not confeſs you have nothing to plead, except you have not; and then I would ſay, Are you mad wilfully to refuſe Chriſt? I know, men may think they have not, and yet have this condition; and then God knows, there is this good thing in them toward God and Chriſt, though they think not ſo; and ſo they are juſtified, and know not. But if you ſay, I have nothing in me to anſwer this Accuſation, and ſay true, and continue in this eſtate; p. 192you will be condemned upon this Accuſation at the laſt day, when judged according to the Goſpel, and are at preſent under condemnation in law.

But if you be ſincere Chriſtians, and in ſome comfortable meaſure know it, you may in this ſenſe rejoyce in your ſelves; you may ſay, I have proved my own work, and ſo have joy in my ſelf, and not in another. This is our rejoycing, the teſtimony of our Conſcience, that in ſimplicity and godly ſincerity, not with fleſhly wiſdom, but by the grace of God, we have had our converſation in this world. You may ſay of a godly man, he hath that within him that will bear him out, and mean by it the ſincerity of his heart; but then you muſt not mean it to ſatisfie for his ill deeds, or againſt the firſt accuſation; but againſt this only, of having no part in Chriſt. Here a man may glory; Let him that glorieth, glory in this, that he underſtandeth and knoweth me, Jer. 9. 24. We may ſay in the Apoſtle John's ſenſe and words, Our p. 193hearts, our conſciences acquit us, and condemn us not. 1 John 3. 20, 21. If our hearts truly condemn us, God is greater than our hearts, and knoweth all things. Beloved, if our hearts condemn us not, then have we confidence toward God; and whatſoever we ask, we receive of him, becauſe we keep his commandments, and do thoſe things that are pleaſing in his ſight.

So that you may now ſee, that 1. God juſtifieth as the principal Efficient. 2. The Promiſe or Covenant of God (If thou believe, thou ſhalt be ſaved) as the inſtrument, or leſs principal efficient: for an Inſtrument is eſſentially an efficient; and the act of the principal and inſtrument are eſſentially one and the ſame act, and both proper Efficients of the effect. If one ſtrike with a rod, he ſtrikes and the rod ſtrikes, though leſs principally, yet both truly. If a man promiſe, he gives right, and the promiſe gives right properly. 3. Chriſt's Death and Merits juſtifie as a Satisfaction to God's Juſtice, that he might pardon p. 194with ſafety to his honour and government. 4. The faith of Chriſt, or true Chriſtianity as the condition. Now a condition is a cauſa ſine quâ non; and it is agreed that a cauſa ſine quâ non, is no cauſe, but only ſo neceſſarily called for want of a better word; juſt as we are forced to ſpeak always of non-entities, as if they were entities whenever we ſpeak of them, as Tenebrae ſunt, Nihil fuit. So I was wittingly forced, ſometimes before, to uſe the word of Faith's influence into right. And it is almoſt impoſſible to ſpeak otherwiſe, but any intelligent man may ſee, though the performance of the Goſpel-condition ſeemeth at the firſt view to have ſomething like influence into right, like cauſality, yet it hath not; but that influence which it ſeemeth to have, is to be aſcribed in propriety only to God and the Promiſe. When a Felon reads, it was not his reading that pardoned him, but the Legiſlators by the Law upon his reading. So that they err that uſe to tell us, that Faith is a p. 195cauſe of Juſtification, and not other graces; for it is no cauſe, it doth not in propriety juſtifie and pardon our ſins at all. If Faith did merit, then it would be a moral efficient of our right. Methinks none ſhould ſay, Faith is an Inſtrument of Juſtification; for then it would be a true proper ſaying in the ſtricteſt ſenſe, Faith pardoneth our ſins, Faith acquitteth us.

You have ſeen upon what honourable terms God hath diſpenſed with his Law in not executing it, however not fully executing it upon offenders.

1. He doth execute ſome of it in this life upon his pardoned ones, pardoned as to the great matters: for Chriſt did not bargain, that the curſe ſhould in every part be taken off immediately upon their believing. No, God makes ſin evil and bitter to them in this life many ways; and they muſt dye, and their bodies rot in the grave for a time. God told Moſes, he had pardoned the Iſraelites (that is, ſo as not to cut p. 196them off from being a people); but as truly as I live, all the earth ſhall be filled with the glory of the Lord, their carkaſſes ſhall fall in the wilderneſs. And I doubt not, but this tends to the honour of God's Juſtice, to leave ſome drops of this curſe upon us in this life; and we ought to take notice of his righteouſneſs, as well as mercy in afflicting us.

Some will object, But the Sufferings of Believers are not ſatisfactory.

Anſ. I know they are not in the ſtrict ſenſe of the word: for that ſignifieth compenſation enough for the fault; or, in the ſenſe the Papiſts uſe the word, For little Sufferings buying off other Sufferings; yea, the great or eternal ſuffering. And ſome object, They are not vindictive; and when they explain the word, they mean, they are not eternal or totally deſtructive; which is true indeed. But if any by the words Satisfactory or p. 197Vindictive, mean, that they are not inflicted by the Rector by virtue of the Law for a fault, in token of his diſpleaſure, and for the honour of his Juſtice, and warning of others. I muſt deny it, and ſay, So far as they are for ſin, they are ſatisfactory and vindictive in this ſenſe; and can plainly prove it.

2. That which God hath and will take off (as indeed all will be clear taken off at the great, full, executive Redemption, the Reſurrection of the body) Chriſt hath paid deer for it.

3. Though Chriſt hath paid this great Price, yet we ſhall have this benefit by it, only upon ſuch terms of honour to God, as acknowledging in deep ſenſe of our unworthineſs, God's righteouſneſs if he had condemned us, and turning from ſin, accepting the Redeemer. Methinks we ſhould be ſo far from quarrelling at, that we ſhould ſee high reaſon for, and admire the wiſdom of God in this whole Tranſaction; and while we ſee ſome of his ways are p. 198rational, conclude all are ſo, and our ignorance is the cauſe they appear no more amiable to us.

Here is no ſhadow of injuſtice in the Univerſal Magiſtrate of the World, neither to Chriſt, nor to Chriſtians, nor to the Commonwealth of the World, nor to his old Law that was not executed.

1. No wrong done to Chriſt: for, he underwent it willingly, Et violenti non fit injuria; No wrong can be done to a mind willing of the damage.

2. Not to Chriſtians: The higheſt praiſes are due to God from them, and given by them, for this very tranſaction.

3. Not to the World: It was to reform it, and lay a new foundation of Religion in it.

4. Not to his Law: For, the repute of that hath been as well ſecured, and kept as inviolable by the revelation of this to be adored Juſtice of God, as if it had been executed upon all offenders to all Eternity.

p. 199I will anſwer but one Objection more, before I come to apply all.

Some will expect to hear, how this whole Doctrine is conſiſtent with Election and Special Grace.

If you ask men of different perſwaſions concerning general and ſpecial Grace, How it comes to paſs that any of the degenerate ſons of Adam are ſaved? They will anſwer, Only by Grace and Mercy through Chriſt. If you ask them further, How comes it about that ſome are ſaved, and ſome periſh, notwithſtanding this Grace? They will further anſwer, Becauſe ſome believe, perform the Goſpel-condition, others not. If you demand, How comes this, that ſome perform the Goſpelcondition, and not others? They will ſtill concent in anſwering, Some will, and ſome will not; ſome chuſe mercy on the terms of it, and others chuſe rather to periſh than to accept Chriſt and Mercy on the Goſpelterms. Thus far they agree commonly; ſo that it doth not properly concern me to ſpeak (in this Diſcourſe) p. 200of the things wherein they differ; both granting all that I affirm. But if you enquire further of them, How comes it to paſs that ſome are thus willing, and others not? Here they diſagree: Some will ſay, this of man's willingneſs, it is to be aſcribed to man himſelf; or give ſuch anſwer that it inevitably follows from it; and that God doth no more in this caſe for one than for another; helps one as much as another; and then conſequently it follows, that a man converted is not a jo… more beholden to God than one not converted, God doing no more for him than the other. And ſome doctrinally hold, That God giveth men only free-will, and the Goſpel or objective Evidence; and will go no further with any. I cannot underſtand how ſuch can pray for Grace, or for God's giving them to improve the Goſpel, and his Providences, while they mean only, Give us Free-will (which I grant in ſome ſenſe they have, though I utterly diſlike the foreign that ſome plead for) p. 201and the Goſpel and objective evidence, which they have already, and hold that God will do no more for any; whereas God only diſowns reſpecting of perſons in Rectoral and Judicial Acts, as puniſhing and rewarding, as will appear upon view of thoſe places; but no where the doing that for the working the Condition in ſome, which he doth not for others, but owns the contrary. I dread to affirm, That a man in this ſenſe makes himſelf to differ; though man's ſin and unwillingneſs (and ſo deſtruction) is plainly of himſelf, yet not his willingneſs. And though I may well excuſe my ſelf from intermedling in theſe Controverſies, yet I will in ſhort give you an account of my thoughts concerning them. Though I doubt, ſome will ſay (which I cannot much contradict) that I had better have ſaid nothing of this nature, than ſpeak ſo little. All that I ſhall ſay of this Difficulty, ſhall be in anſwer to this following Objection.

p. 202Object. Is not the Condition it ſelf of Juſtification and Salvation, and the working the Condition it ſelf, the fruit and effect of Chriſt's Death?

Anſ. I ſhall endeavour to ſhew you how it is, and how it is not, in theſe Propoſitions.

1. The death of Chriſt foreſeen, undertaken, or undergone, as a Propitiation, Expiation, Satisfaction, was only for ſin, and ſo for pardon of ſin, that God might with ſafety to his Juſtice not execute the penalty, but might ſhew kindneſs and favour to offenders, notwithſtanding the Threat; and therefore, as a Satisfaction, with this kind of cauſality, cauſeth no more; and then it being agreed between the Father and Son, that only Believers (in the Scripture-ſenſe) ſhould have the benefit of it for ſalvation; We can only ſay (ſetting aſide the comfortable reprieval, and the objective evidence, and whatever other common p. 203helps and aſſiſtances of the Spirit there are which were neceſſary in order to trial), He gave his Son (and Chriſt, himſelf) that whoſoever repented, believed on him, ſhould not periſh, but have eternal life.

2. This death and ſatisfaction, and the benefit of them offered to ſinners on theſe terms, are as a moral cauſe in their own nature influential to work the Condition, Faith and Repentance. The death of Chriſt (this promiſe being made with it) is an object, aptum natum, a thing objectively, naturally influential to work this effect; and ſo being the cauſe of this cauſe of Faith, it is the cauſe of the thing cauſed: for, there would have been no foundation of Religion and turning to God, but for God's being made ſo far pacified, as to accept ſinners on theſe terms, and make it known to men. But this is nothing ſingular, but common to all that enjoy the Goſpel; and it means no more but this, It would have this effect if men did their duty, and improved it a right.

p. 2043. The working the Condition, the making the Goſpel actually efficacious for the working the Condition, is to be aſcribed to God's Decree, and his execution thereof, as moſt properly its effect; and uſeth therefore to be aſcribed to the Father, rather than the Son. Take this account of it. A foundation being laid (or foreſeen as laid) in the blood of Chriſt, that God might, with ſafety to his Honour and Juſtice, return into favour with ſinners; and that he could as Rector (and ſo would) pardon repenting returning ſinners; and that this was all he could do as Rector, with Honour and Juſtice; he could deſcend no lower than to make this Law of Grace, this act of Oblivion, He that repenteth, believeth, returneth, ſhall be ſaved: and he muſt be true to his own Laws; it would not ſtand with his Honour to pardon any but upon theſe terms: Now theſe things, and this Law being foreſeen, and alſo fore-ſeeing that all men would yet periſh by refuſing Chriſt, rejecting p. 205Mercy, through the wilful choſen wickedneſs of their own hearts, notwithſtanding the death of Chriſt for them, and the objective evidence of the Goſpel: He doth this other act I am now ſpeaking of, as Dominus, Lord Proprietary. For, as ſaving and juſtifying them that believe, is, actus juſtitiae, (the Law being conſidered) The 17th Article of our 39 Articles of Religion, can mean no leſs than what is here affirmed.a Rectoral act, ſo, as Lord Proprietary, he decreed, reſolved from eternity to, and doth in time, make and cauſe ſuch particular men (by ſetting home Truths in evidence, and ſoftning their hearts by his ſpirit in a way to us poſſibly much unknown, and not fit to be inſiſted on here) to believe, repent, return, or accept Chriſt on his own terms, whom otherwiſe he fore-ſaw would reject Chriſt even as others.

I look upon this Election which is aſcribed to the Father, as the foundation of the firſt difference, of one differing from another: For, as being regenerate, converted, maketh a difference, maketh men actually choice men, executively elect men, p. 206differing men (the righteous is more excellent than his neighbour): So this Decree, to give ſuch men grace, to convert them, is the foundation of this firſt difference; as having the condition of the Promiſe, maketh the firſt difference, ſo the Decree to work it is the firſt foundation of it.

This is that the Apoſtle ſpeaketh of as a depth to be admired, that God ſhould condemn men, or decree to condemn men for their ſin, that reject Chriſt and Grace; this he doth not wonder at; he could, and we can give ſufficient reaſon for that; neither doth he wonder that God ſhould ſave or decree to ſave by Chriſt thoſe that repent and believe, and not others; there is a congruity in the thing, a Satisfaction, being that he may do it with Honour: But, that when all would have rejected Chriſt and Mercy, that he ſhould harden ſome, that is, leave them to the hardneſs of their own hearts, and ſoften others, make ſome repent, believe, that would have p. 207refuſed grace, this was his wonder, and the thing unaccountable to the Apoſtle; and ſo ir is to us.

Th…ſe are ſaid to be drawn by the Father, and given to Chriſt by the Father; and this of drawing men to Chriſt, making them to accept Chriſt, is aſcribed, you ſee, rather to the Father than the Son. All that the Father giveth me, ſhall come Joh. 6. 37.John 6:37unto me; and him that cometh unto me, I will in no wiſe caſt off; and I will raiſe him up at the laſt day. He ſeemeth to refer to that giving mentioned, Ask of me, and I will give thee the Heathen for thine Inheritance: that is, I will make that Chriſt ſhall be their Lord actually (like that, Iſa. 55.) and they ſubject to his Laws actually. I will bring them to the obedience of Faith, which God doth in giving Faith and Repentance, in giving the firſt Grace, in working in them the condition of the Covenant, which is the fruit of Election: for this giving cannot be meant of thoſe that are actually Believers, or fore-ſeen and looked on p. 208as ſuch by him; for he ſaith, they ſhall come unto me, ſhall believe on me: and this belief and coming is named as the effect of God's giving men to Chriſt; and ſo the giving is antecedent to the coming in all conſideration. So Ver. 44. No man can come unto me except the Father which hath ſent me draw him. Ver. 45. It is written, They ſhall all be taught of God: every man therefore that hath heard and learned of the Father, commeth unto me. Ver. 65. No man can come unto me, except it be given him of my Father: This he ſaid, knowing that there were ſome that believed not. Such is the wilful wickedneſs of the world, that all would reject Chriſt; yea, and they cannot do otherwiſe in ſome ſenſe, though they can in another ſenſe (which ſenſes I could make plain to you, but it would take up too much time, and be too large a digreſſion), ſo that the working the Condition, the firſt Grace, the firſt difference is to be aſcribed to Election.

p. 2094. Though the common ſaying is, That Chriſt's death merited no Volitions, no Decrees; and ſo his fore-ſeen death merited not, that God ſhould will ſuch and ſuch things; and the moſt build much upon Aquinas his ſaying, Deus vult hoc propter hoc, ſed non propter hoc vult hoc; meaning there are reaſons and motives, cauſes of the things willed, but not of the willing of thoſe things: yet I look upon this ſaying as meer words, and void of truth; and we ought to have other conceptions, or elſe we ſhall have conceptions unworthy of God. Yet many go in ſuch a method in ſpeaking of God's Decrees, that they make this ſuch a main Pillar of their Fabrick, that for one to hold that God's love or pity, or man's miſery, was any motive to God to ſend his Son to dye (which God forbid any ſhould deny) would deſtroy their whole method: for, it is impoſſible that any thing ſhould be, or be conſidered, as, ratio rei volitae, a reaſon of the thing willed; but it muſt be, and muſt be p. 210conſidered, as, ratio actus voluntatis, as the reaſon of the willing: For, a reaſon or motive is eſſentially a motive to the will of the principal Agent: for, what can it poſſibly be conceived to move, but the Will? Can it be a Motive, and move nothing? or, can it be actually a prevailing-reaſon, and not prevail with the Will? What ever God doth in time for the Merits of Chriſt, he decreed and willed from eternity to do it in time for the Merits of Chriſt: for, whatſoever God doth now in time for any end whatſoever, or upon any motive whatſoever, he decreed and willed for that end, and upon that motive, from eternity to do it. If God in time created rain to make the earth fruitful, then the reaſon why he decreed and willed to cauſe rain, was, that the earth might be fruitful. And for us to conceive otherwiſe of God, would be for us to conceive him to act irrationally, as willing things for no end; and would put a ſtop to all admiration of the wiſdom of God ſeen in p. 211his Providence; and therefore, ſuch a conception of him would be offenſive to him: for we ought to conceive of him in the moſt honourable way we are able; and that is the moſt pleaſing to Him, who is above our beſt conceptions. If he condemn men in time for their refuſal of Chriſt, then he decreed to condemn them becauſe he foreſaw that they would refuſe Chriſt: If he ſave none, juſtifie none in time, but for their believing; then he willed and decreed from eternity to ſave none (with any decree or violence, that we are to conceive of, as diſtinct from his Will or Decree, to work the Condition in men, that they might be juſtified and ſaved) but thoſe he foreſaw ſhould believe. And it ſeems plain, that as he abſolutely and without condition juſtifieth and ſaveth none; ſo neither did he abſolutely, and without condition, decree to juſtifie and ſave any. But God foreſeeing what an order and concatenation of things he would make, and was bound in p. 212Honour to make, notwithſtanding Chriſt's death: As in time, without Condition, (though not without means) He worketh Faith and Repentance, worketh the Condition in the Elect, that they may be juſtified and ſaved by Chriſt: So he willed and decreed abſolutely, and without condition, to work the condition, the firſt Grace, that they might be juſtified and ſaved by Chriſt.

5. Though Chriſt's death as a ſatisfaction, expiation, was the cauſe of no more to us than this, That, if we repent and believe, we ſhall be juſtified and ſaved; Satisfaction and Propitiation being only for ſin: yet, conſidering this ſuffering of Chriſt, as a highly pleaſing meritorious act, as a worthy voluntary undertaking for the Honor of God we may ſay, Chriſt did merit that God ſhould give this Faith, work this Condition, and keep it in the Elect: for all would, notwithſtanding this (and the eaſie reaſonable terms made of their intereſt in it) through their own wilful wickedneſs, p. 213have periſhed; and he deſerved that his blood ſhould not thus far be loſt, as water ſpilt on the ground; but that he ſhould have ſome fruit of the travel of his ſoul, in ſeeing a Seed, actually to honour, venerate, and adore their Redeemer. Though I muſt ſay, for the honour of our Redeemer in this great affair, He will have ſome reward in thoſe that periſh, in that he did a wonderful kindneſs for them, it being only through their own choſen refuſal, that they had no benefit by it. His Goodneſs and Grace is not therefore no Grace becauſe men reject it. And to do a good and gracious act, is a reward and ſatisfaction in it ſelf. And you may as well maintain, That, except God be ignorant, and know not that men will reject his mercy, he cannot be righteous and juſt in puniſhing them for it: which is contrary to the knowledg of the whole world; as to ſay, Except God be ignorant, and know not that they will through their wicked wilfulneſs refuſe his p. 214Mercy, his Grace and Mercy is no Grace and Mercy. If one of you take a long, tedious, and hazzardous journey, to diſſwade your friend from ſomething you hear he deſigns to do, which you know will undo him, though he wilfully perſiſt, and will not be perſwaded by you, and ſo is undone by it; yet he is bound to thank you all his life after, and your kindneſs ceaſeth not to be kindneſs; and you have this ſatisfaction and reward, You did a kind act, though he reap no benefit. And ſuppoſe you might have prevailed with him, if you had there ſtayed longer with him, and taken more pains; yet your kindneſs ceaſeth not to be a kindneſs becauſe you did no greater kindneſs; ſince that which you did, would have been enough, had it not been for his wilful obſtinacy: And his after-ruing of his own folly, bears a loud teſtimony to, and tends to the honour of your kindneſs, Oh that I had hearkened to my Friend! How have I hated inſtruction, and would not incline mine p. 215ear to him that inſtructed me? They in Hell, if they would and could do as befits them, or as Chriſt hath deſerved from them, would ſpend time as well in admiring the love of God, and the Redeemer, in this wonderful once offered and urged Kindneſs, as in ruing that they loſt it through their own choſen wilful madneſs. Some go on ſuch grounds in ſpeaking of theſe things, that (holding to their way) they muſt neceſſarily deny that ſinners in Hell will ever rue, and befool themſelves for their loſs of ſalvation by Chriſt: But if any will hold ſo much power in man to receive Chriſt, as that they will rue it as their madneſs, and folly, and ſin, to reject him, and periſh by ſo doing; I can from that demonſtrate (as clearly as I can do any thing) that this I now ſpeak in this digreſſion inevitably follows. Let me but ask you this, Was there no cauſe for Adam (when faln from the benefit) to thank God for making that promiſe, Obey and Live; when as God might have annihilated him, notwithſtanding p. 216his obedience, had it not been for that promiſe? And do you never thank God for it, though God knew he would fall? But to return: As Chriſt's ſufferings did not as an expiation or ſatisfaction, but as a highly meritorious act, deſerve or obtain, that God ſhould give greater things to thoſe that believe, than Adam loſt, for the honour of the Redeemer, and of this great work of Redemption: ſo, he did deſerve, that God ſhould cauſe ſome to believe; and ſo from eternity his death, foreſeen or undertaken, was a cauſe, a meritorious cauſe or motive why God would, that is, decreed, to make ſome, and ſo, though more remotely, ſuch particular perſons, the Elect, to accept offered mercy and Chriſt, which they would otherwiſe (as others) have rejected. Some call this, the Covenant of Redemption; but it is an immanent act, and from eternity, and an elicite act of the will; and therefore is properly a Decree, and belongeth to the Will of Purpoſe, and not to his Legiſlative p. 217Will, his Rectoral Will. Methinks you may ſee hence, how it cometh to paſs that we ſometimes read of Chriſt's dying for the world; and in other places, that he laid down his life for his ſheep; ſometime, taſted death for every man, dyed for all; ſometime again, gave himſelf for the Church; in one place, a Saviour of the Body; in another, a Saviour of the world. He dyed for the Elect and World both, ſo far, that whoſoever ſhould believe on him, ſhould not periſh; but for the Elect, as they which were much in his eye, being thoſe who certainly ſhould believe, and ſo be actually ſaved. Though God and Chriſt did, as one ſaith, aequè intend this ſatisfaction, a propitiation conditionally applicable to every one; yet he did not, ex aequo, as fully intend it for to be actually applied to every man. There is much of truth in that frequently cited paſſage of Ambroſe, Chriſtus paſſus eſt pro omnibus, pro nobis tamen ſpecialiter paſſus eſt. Like that, a Saviour of all men, eſpecially of them that believe.

p. 218Will any dare to ſay, Here is nothing of grace or kindneſs to the World? Joh. 3. 16. He ſo loved the world, that he gave his only begotten Son, that whoſoever believeth in him ſhould not periſh, but have everlaſting life. V. 17. For God ſent not his Son into the world to condemn the world, but that the world through him might be ſaved. Cannot you ſee plainly here what is meant by the World, and that his firſt coming was to ſave it, though his ſecond will be to take a ſevere account? V. 18. He that believeth on him, is not condemned; but he that believeth not, is condemned already, becauſe he believeth not. Can you ſay, a ſick man dyed, becauſe he took not ſuch a Medicine; when, if he had taken it, it would not have cured him? You cannot ſay, the Devils continue to be condemned, becauſe they reject Chriſt; becauſe, if they ſhould accept him, they would ſtill periſh; for there was no ſatisfaction made for them: And may not the ſame be ſaid of them that periſh, if no ſatisfaction be p. 219made for them? So John 12. 47. If any man hear my words, and believe not (ſurely you will ſay this is meant of a non-elect man) I judg him not; for I came not into the world to condemn the world, but to ſave the world. Which reaſon would have no ſhew of reaſon, except Chriſt came to ſave that man, except he be one of that World he came to ſave. If Election and Redemption were of the ſame latitude and ſtrictneſs, you might as well ſay to ſinners, Repent, for you are elected, for you are foreknown in the Scripture-ſenſe, for you are given to Chriſt by the Father, in that ſpecial ſenſe; as, Repent, for you are redeemed, Chriſt dyed for you; you are bought with a price: therefore glorifie God with your bodies and ſpirits, which are his: But the Apoſtle would not venture to ſpeak thus, You are elected; therefore repent, glorifie God: for he ſhould have ſpoken what he knew not to to be true.

I will ſay no more but this here: Whether is it a more likely way to p. 220lay a foundation for Religion in the World, to encourage and draw mens hearts to repent, return, to tell them Chriſt hath dyed for you, and hath obtained this of the Father for you, That if you return, you ſhall live, notwithſtanding all your former ſins; or, to ſay, Repent, return: for, for any thing you know, Chriſt hath dyed for you; for any thing you know, he hath obtained this from God, That if you turn, you ſhall live; though it is ten to one he hath not: or however, we cannot tell whether he hath or no. And if he hath not, then as this is true, that if the Devils ſhould repent and return, they ſhould yet periſh, becauſe no Satisfaction was made for them; ſo if you ſhould repent and believe, you ſhould yet periſh, becauſe no Satisfaction made for you.