Gospel Truth Stated and Vindicated, Chapter 13

Gospel Truth Stated and Vindicated · Chapter 13

p. 120CHAP. XIII. Of the Necessity and Benefit of Holiness, Obedience, and good Works, with Perseverance therein.

REader, Note, that whatever is spoken in this Chapter of any Act of Grace, except penitent believing, refers not to the Forgiveness of Sin, or the Sinner's Admission into a justified State. The Benefits I here treat of, are, the not Forfeiture of Pardon, the Possession of Heaven, and some other particular Blessings, as increase of Peace, returns of Prayer, Joy, &c.

Truth. Though neither Holiness, sincere Obedience, or good Works, do make any Atonement for Sin; or are in the least the meritorious Righteousness whereby Salvation is caused; or for which this, or any Blessing becomes due to us as of Debt; yet as the Spirit of Christ freely worketh all Holiness in the Soul, and enableth us to sincere Obedience and good Works; so the Lord Jesus hath of Grace, and for his own Merits, promised to bring to Heaven, such as are partakers of true Holiness, perform this sincere Obedience, and do these good Works perseveringly, and appoints these as the Way and Means of a Believer's obtaining Salvation, and several other Blessings; requiring these as indispensible Duties and Qualifications of all such p. 121whom he will so save and bless, and excluding all that want or neglect them, or live under the Power of what's contrary thereto, viz. Prophaneness, Rebellion, and utter Unfruitfulness.

Errour. Men have nothing to do in order to Salvation, nor is Sanctification a jot the way of any Person to Heaven, nor can the Graces or Duties of Believers; no, nor Faith it self, do them the least Good, or prevent the least Evil; nor are they of any Use to their Peace or Comfort; yea, though Christ be explicitely owned, and they be done in the Strength of the Spirit of God: And a Believer ought not to think he is more pleasing to God by any Grace he acteth, or Good he doth; nor may Men expect any Good to a Nation, by the Humiliation, earnest Prayer, or Reformation of a People.

Proved that this is Dr. Crisp's Opinion.

P. 41, 42. The Doctor tells us, Seeing all things are setled by Christ for us of free Gift, all we do is for Christ himself. I say, that we do, we do for Christ, not for our selves. If we do it for our selves, we do but labour in vain; if a Man will run a hundred Miles for Money, if that Money be proffered to him before he step out of his House, at his Door, his Journey is in vain, seeing he might have had it before he stept out of Door, &c. Christ comes and brings Justification, loving Kindness and Salvation; he lays them down, presents them, delivers them to the Heart; when we are ungodly, he enters into Covenant, that we should become p. 122his: What needs then all this Travel for Life and Salvation, seeing it is here already? But seeing we get nothing by it, &c. Obj. But sure the Doctor intends only, That nothing we do can merit, but not that they are not required as the requisite Means and VVay to obtain these Blessings. A. The Doctor satisfies us, he intends the last as well as the first, P. 45. 46. I will note one thing, before I go on, to make clear this thing. It is a received Conceit among many Persons, that our Obedience is the Way to Heaven; and though it be not, say they, the Cause of our Reign, yet it is the Way to the Kingdom, &c. This he disapproves, saying, I must tell you, all this Sanctification of Life, is not a jot the Way of that justified Person unto Heaven, &c. The Truth is, since Redemption is managed by Christ, the Lord hath pointed out other Ends and Purposes for our Obedience, than Salvation. Salvation is not the end of any good Work we do. P. 151, 152. he puts this Objection, We had as good sit still. He that works all day, and gets nothing more than he had in the Morning, he had as good sit still and do nothing. He answers, Let me tell you, the Prevention of Evil, if there be reality of Evil in it; and the obtaining of Good, if there be reality of Good, Peace of Conscience, Joy in the Holy Ghost, Pardon of Sin, the Infallibility of Miscarriage, the Light of God's Countenance: All these, I say, which you aim at, are abundantly provided for you, and established firmly on you, by the mere Grace of God in Christ, before you do perform any thing whatsoever. To what purpose do Men propose Ends to themselves, p. 123which Ends are accomplished before their Proposition? And to what purpose then do we propose to our selves, the gaining of that to our selves in our Labour and Industry, that is already become ours before we do a jot? &c. Must they now labour to gain these things, as if it were referred to their well or evil Walking; that as they shall walk so they shall speed? &c. The Lord doth nothing in his People upon Conditions in his People, &c. The Lord intends not, that by our Obedience, we shall gain something, which in case of our Failing, we shall miscarry of, &c. That they are to do, they are not to do with any Eye to their own Advantage, that being already perfectly compleated to their Hands, before they do any thing; but simply with an Eye to glorifie God, and to serve their Generation, and therein to serve the Lord, &c. When you do yield Obedience to God, you go to Prayer, and fall to Fasting, to Weeping, and Mourning, and Self-denial, Keeping the Sabbath, Dealing righteously, &c. What is it you aim at in all this? that God may do you good, that God may be gracious, that God may speak Peace to your Spirits; then it follows, that Life is that in your Eye that puts you on that which you do, &c. This is the Righteousness of the Law. P. 13. Let Subduing of Sin alone for Peace. P. 73. While you labour to get by Duties, you provoke God as much as in you lies. Obj. But though Holiness or Obedience do not profit us, as to saving Good; may they not bring us some Good or other? Ans. The Doctor tells us, No; P. 150. I must tell you, there is not any Duty you perform, p. 124when you have attained the highest Pitch, that hath any Prevalency and Availableness to produce, to bring forth any, though the least Good to your selves. I say it again, there is nothing you can do, from whence you ought to expect any Gain to your selves by doing it. The Doctor speaks the same as to the Uselessness of Reformation to a Kingdom. P. 235, 236. But if a Soul get under full sail, filled with a stiff Gale of the Spirit, when Floods of Meltings flow from it, if they can cry mightily, and be somewhat exact in observing practical righteous Means, to mourn and pray lustily, being helpt by the Spirit therein; then such Exercises will do Wonders; hereby Persons shall get Pardon, settle Spiritual, Civil, and Natural Healings, with National; such Courses, some will think will turn away Gods Wrath, &c. But he tells us in that Page, though these be done by Persons being in Christ, though thus assisted by Christ's Spirit, though Christ be explicitely owned as the Author of such Assistance, the Righteousness so assisted hath no efficacy at all, to obtain any thing of the Lord, &c. So P. 425, 426, 124, 125, 24. His common Phrase is, We must not work for Life, but from Life. Obj. But we may suppose the Doctor saith this only of external Duties, but not of the Actings of Grace. Answ. No, I could shew you how he saith the same of all Graces; but it's enough to instance in that of Faith. P. 326. That is the proper Work that God hath given to Believing, not to effect any thing to the Good of a Man, but only to be the Witness of that Good to the Spirit of a Man, p. 125and so give light to that which was hidden before. Obj. But is not God pleased with us the more for Grace, &c. A. The Doctor informs us, P. 429. If you have more Ability than others in doing, let it not come into your Thoughts, as an Inducement to think better of your selves, as if you were more accepted of God, or pleasing in his Sight.

Wherein the Difference is not.

1. It is not whether God hath decreed that the Elect shall be holy and obedient, and so partake of saving Blessings. 2. Nor whether every VVork will fail to save a Christless Unbeliever. 3. Nor whether Christ hath paid the Price of Temporal, Spiritual, and Eternal Blessings. 4. Nor whether the essential Blessings of the Gospel become the Inheritance of a Believer, as soon as he is united to Christ. 5. Nor whether it's from the Influence of the Spirit, that we are Holy, Obedient, and enabled to every good VVork. 6. Nor whether it is for the Sake of Christ's Merits and Incense, and of Free-Grace, that any Grace of Duty of ours is rewarded, or becomes the Means of any Benefit: Each of these I do affirm. 7. Nor whether an Holiness, internal or external, any Obedience, VVork or Duty, do at all merit the Promise, or is the meritorious Cause, or Righteousness, for which any promised Mercy is bestowed. This I deny, and own that all is of Gift, though given in an Order suitable to our Condition, as Subjects in a State of Trial. 8. Nor whether the Law be a Rule of Duty. p. 126This the Doctor affirms, as I also do; though he denies any Threatning or Promise to back God's Law, as to the Elect. 9. Nor whether the Elect ought to be Holy, and will be Holy. This the Doctor owns; but he placeth it wholly on the Decree, and Christ's Care; denying that God hath required it as indispensibly necessary to our inheriting any Blessing promised to the Elect, and judgeth Christ hath done all for us, and injoyneth nothing on us to do, in order to any good thing. 10. Nor whether a penitent Believer shall be saved, if he die before he hath time for further Obedience. This I affirm.

The Real Difference.

1. VVhether Faith and Repentance be indispensibly required of us, that we may be justified for the Sake of Christ's Righteousness. This I affirm, and the Doctor denies. Of which I have treated Chap. 12. 2. VVhether Holiness, and sincere Obedience and Perseverance are the way to Heaven, and are required of the Elect as the Conditions of their obtaining Salvation; or is Heaven promised to them, if they persevere in Holiness, and sincere Obedience, and the Loss of Heaven threatned, in case they continue wicked and disobedient; or after Grace turn Apostates. This the Doctor denies, and I affirm. 3. VVhether the good Works of a Believer are rewardable of Grace for Christ's Sake. This I affirm, and the Doctor denies. 4. Whether by the Gospel, as a Rule of Judgment, whoever is unholy, utterly disobedient, and altogether p. 127wilfully neglective of good Works, shall be condemned. This I affirm, and the Doctor denies. 5. Whether God hath promised several Blessings (distinct from mere eternal Life) to the Exercise of several Graces, and Performance of sundry Duties; as more Grace to the Improvement of less, gracious Returns to fervent Prayer, Peace of Conscience to a lively Frame and exact walking; his Presence to a conscientious Attendance on Ordinances, diverting threatned Judgments on Repentance and Reformation, filling the Hungry with good things, &c. This the Doctor denies, and I affirm. 6. Whether upon the Acting of such Graces, and upright Performing such Duties, a Christian may not in the Virtue of such Promises, expect such Blessings, and fear the Neglect thereof as a Bar thereto. This the Doctor denies, and I affirm. Yet allowing, that God may sometimes exert his Soveraignty in giving some Blessings to a Believer, not answering these Rules; and a while suspend them from the disposed Soul, to try his Patience; or if the Blessing be of a lower Nature, he may exchange it into a greater. But yet this I affirm, is the stated Rule of our Expectations and Fears, and the ordinary Method of God's Dealings with Men. 7. Whether God is not more pleased with a Man in the Exercise of Grace and Holiness, than when he neglects them, and doth the contrary. This I affirm, and the Doctor denies.

p. 128The Truth confirmed.

The Points are too many to admit Enlargement, and most of them carry that Evidence, that the whole Scope of the Bible must be forgotten, when they are denied. Can two or three wrested Texts overturn the constant Language of the Scriptures? And is it not strange, that all Religion, and the Humane Nature it self in a State of Trial, should be so fully struck at, from a gross Conceit, that the infinite God cannot foresee, and purpose Events, unless it must null his Government over reasonable Subjects, and prevent his Distribution of Rewards and Punishments by a stated Rule? What a Reflexion is it on the Divine Wisdom, and the glorious Platform of the Redeemer's Work and Kingdom, that he cannot purchase Benefits for Sinners, unless he forbear to use them as Motives to Obedience? Yea, The whole of his serious Pleadings with Men, must be a Mockery, rather than he must be allowed to bestow his Blessings in a rectoral way. He shall merit nothing as a Priest, if he dispense it as a King, nor be estemed to enable Sinners to act, if he appoint them any thing to do, in order to a Reward.

Having occasion to mention some Words, which I would prevent thy Mistake of, know, that by Holiness, I mean the inward Renovation, and Devotedness of the Soul to God, with the Expression thereof in holy Actings. By Good Works, I mean all the inward Actings of Grace in a sincere Conformity p. 129to the Will of God, as our loving God, our fearing God, trusting in Christ, godly Purposes and Resolves, &c. These are good Works, called internal. There be also external good Works, as Praying, Hearing, exact Walking, Alms-deeds, and any other Act of Obedience directed by the Word, proceeding from Faith, and a renewed Principle, and intended to glorifie God and save our Souls. By Doing, the same Actings are intended, and so loving God is Doing; yea, Believing in Christ is Doing; it is an Action on our Part, even when it accepts of Christ; though it is by Divine Ordination made the effectual Means of Receiving, or partaking of a promised Christ.

Having premised these things, I shall proceed to the Proof of the Truth, which is comprehended under these Heads.

1. Sinners have much to do, in order to Salvation. There be few Leaves in the Bible but argue this: It's the Scope of all the Revelations of God to Men since the Fall. It's true, we have nothing to do in a way of Atonement or Purchace; but it is as true, we have much to do in order to our Participation of what Christ hath purchased: We must repent, that our Sins may be blotted out, Act, 3. 19. We must believe, that we may be saved, &c. Our Lord is express, if you know these things, happy are you if you do them, Joh. 13. 17. All Gospel-discoveries are made known for the Obedience of Faith, Rom. 16. 26. And Christ will take Vengeance p. 130on all them who obey not the Gospel; neither Christ nor Gospel will secure them, 2 Thes. 1. 8. The Revelations of God to Men, are not a bare Description of Duty and Benefits, but an Injunction of Duty in a Connexion with Benefits, Rom. 10. 9. If thou confess with thy Mouth the Lord Jesus, and believe with thy Heart, thou shalt be saved. 2. I could shew, there's no one saving Benefit granted to a Sinner, but on supposition of his Doing: See much of this Chap. 8. 10, 11, 12. and Ch. 21, 22. Christ never intended the Application of his Merits for our Privileges, without ordering them as Motives to Duty on our Part. 3. The Influences of the Spirit of God, and God's Institutions, have no Causality in our Salvation, if Men have nothing to do in order to be saved. It's plain, that Salvation is ascribed to the Spirit, and also to the Means of Grace: Neither of them are the Atonement or Price of Salvation, therefore they must save as they operate on the Soul in order to its Actings, Rom. 1. 16. 1. Cor. 1. 21. And this must be, as it answers the way appointed for our Participation of Life. 4. On what account is it said, that we believe to the saving of our Souls? Heb. 10. 39. and Repentance to Salvation is the Expression of the Spirit of God, 2 Cor. 7. 10. What Sence can be affixed to these and the like Phrases, as they are opposed to their Contraries as destructive, if Men do nothing towards their Salvation? See Jam. 2. 14. Can Faith save him: Yea, and I may ask, 5. What meaneth the Holy Ghost, when he saith, In p. 131so doing, thou shalt save thy self, and them that hear thee? 1 Tim. 4. 16. Sure the Argument is not strong, if it be true, we can do nothing for Salvation. 6. The Destruction of Sinners, under the Gospel, is still laid on not Doing; they are condemned by the Law, but they remain condemned, and their Ruine is fixed (and so they are twice dead) for want of doing somewhat. Ye will not come to me, that you might have Life, Joh. 5. 40. How oft is the Ruine of Souls laid on not Turning, not Repenting? &c. 7. If Men have nothing to do for Salvation, then Christ hath no Rule to judge them who lived under the Gospel. I hope none will say, the judicial Sentence will pass on Men as elected, or not elected. Doth it agree to the Proceedings of that Tribunal at that Day, to say, Thou shalt be damned, because thou wert not elected? Is this the Account the Scripture gives? Doth it not proceed on the Difference in Mens Carriage and Tempers? See the Parable of the Talents: They who improved their Talents were saved; he that hid it in a Napkin, was therefore damned, Mat. 25. 21, 24, 28. Consider any Description of the last Day, and you'll find, God saves and damns with a Respect to Mens Neglects and Compliance with his Gospel. 8. I could easily demonstrate, that if Men have nothing to do in order to Salvation, the Ministery of Christ and his Apostles, the Ministery most apt and most blessed to Souls to this very day, is all a Vanity and Falshood; they are cold Pleadings with Sinners, that are not backed p. 132with Life and Death: Remove saving Benefits, and undoing Dangers, from being Arguments to Compliance with the Will of Christ; and any Man may read the Success of such a Ministery, and to use these Arguments to persuade Men to repent and believe, if we have nothing to do for Heaven, is a manifest Falshood and Trifling. It's awful to consider, how inconsistent some Mens Application is with their Doctrine; though it's well their Uses to the Unconverted have so much Truth in them.

2. True Holiness, sincere Obedience, or good Works, and Perseverance, are the Way to Heaven, and so necessary to the Salvation of a Believer, that without them he cannot be saved, and continuing in them he shall be saved.

This might be evidenced by many Reasons, 1. It is not saving Faith which is not operative to these Effects. It ceaseth to be true, whenever it wholly fails of purifying the Heart, and working by Love. Many affirm, That all Graces are seminally in Faith as in their Principle. Such must grant, that as Faith justifies us at first in receiving, and relying on Christ; so it continues to justifie us by continuing those Acts, and exerting it self in those other Operations, which are essential to its Nature. And thus some expound Jam. 2. 20, 24. 2. Obedience, good Works, and Perseverance, preserve us from those contrary Evils, which do subject Men to Condemnation: I keep my Body under, least by any Means, when I have preached to▪ others, I my self be a castaway, 1 Cor. 9. 27. I shall add to this in p. 133some following Heads. 3. The Gospel-Constitution doth by its Promises and Threatnings make Persevering Holiness, Obedience, or Good Works the necessary way to Heaven. These are not only a Natural, but a Moral meetness for Heaven. That this Point may be clear, I shall, 1. Shew that the Gospel-Constitution contains Promises and Threatnings, which affect all of us, as a Rule of Happiness and Misery; it's so to the Elect; yea, Believers, as well as others. 2. That by this Constitution, Persevering Holiness, Sincere Obedience, or Good Works, are necessary to Salvation.

1. The Gospel-Constitution contains Promises and Threatnings, which affect all of us, as a Rule of Happiness and Misery: By these God governs Men; and Mens Hopes or Fears should be directed by these, as their Rule. Dr. Crisp not observing this, hath run into those Mistakes which open a door to all Licentiousness, though he intended it not: His whole Scheme implies, That Christ doth not distribute Blessings or Punishments by any Rule that referrs to the Actings of Men. I have proved the contrary, chap. 8, &c. For if the Covenant of Grace be Conditional, and Faith and Repentance are Necessary to Forgiveness, &c. the Substance of this must be granted. But I add a few Reasons more.

1. Most of the Promises and Threatnings in the Bible, that referr to the State of Souls, are Evangelical Promises and Threats: They p. 134are not the Sanction of the Law of Innocence, but of Gospel-Grace. Who can doubt this, if they consider, 1. That the Covenant of Innocency promised Life to nothing below sinless and perfect Obedience. 2. The Threatnings of the Covenant of Innocency admitted no Repentance, or After-Relief to the Guilty: They did fix the Curse irrevocably, in case of any Transgression. 3. No Overture of Life, or Door of Hope, or Argument to Conversion with Hopes of Acceptance, could be framed out of those legal Threats or Promises to any Man that is a Sinner. Turn ye, Turn ye; why will you die? was not the Language of that Covenant: No, if a Man is once a Sinner, the Law could speak no lower than this, Thou art undone, whether thou turn or no. Things being thus, I would intreat thee to consider all the Calls of God in Christ to Men since the Fall: VVeigh the Promises and Threats wherewith God strengthneth those Calls: See if any one of the Calls to Faith, or Repentance, or Holiness, thus back'd with Promises and Threats, be not Evangelical. 1. Doth God, in those Calls, promise Life to nothing below sinless, perfect Obedience? Or doth he threaten Eternal Death, in those Calls, against whatever is short of perfect Obedience? 2. Do the Threats annexed to those Calls, exclude all after-Repentance? See Ezek. 18. 21. Is that Gospel or no; But if the wicked will turn from all his sins that he hath committed, &c. he shall surely live; his transgressions shall not be mentioned? 3. Are not these Calls, with p. 135the Promises and Threats directed to Sinners, for their Conversion and Recovery? Is it not to Sinners God speaks in them? and is it not for their healing and Salvation? Are not the Promises an Offer of Relief? Are not the Threatnings intended to awe and warn Sinners against Refusal of these Offers? They be not uttered, to bind the Curse; but to deliver from it, by urging our Compliance with the Commands of a Redeemer: To day if you will hear his voice, harden not your hearts, as in the provocation, &c. Heb. 3. 7, 8. & 4. 7. Every Threatning used by God as an Argument to Conversion, is a Gospel-Threatning.

2. What kind of Government can Men assign to Christ, if there be no Sanction to his Precepts? Dr. Crisp oft tells us, That the Sanction of the Law of Works is removed; the Curse is gone, as to the Elect. This is true, if he mean, that sinless Obedience is not now the Way of Life; and that all below it, shall not bind Death upon us so as to hinder our Relief by the Gospel. But what then, hath the Redeemer no Promises and Threatnings to rule Men by? And is their Obedience or Disobedience an indifferent thing, as to their Happiness or Misery? Must he save all, or damn all, or else be a Respecter of Persons in his judicial Distributions? Is this the Language of God to Sinners since the Fall? Did Christ preach at this rate, when on Earth? Or doth he so speak now from Heaven, Heb. 12. 25. See that ye refuse not him that speaketh; for if they escaped not, p. 136who refused him that spake on earth; much more shall not we escape, if we turn away from him that speaketh from heaven? Heb. 2. 3. How shall we escape, if we neglect so great Salvatian, which at first began to be spoken by the Lord? &c. Our Lord assures us, Mens Sins are aggravated, and their Damnation grows greater, by a Rejection of his Call to Sinners, through Impenitence and Unbelief. Joh. 8. 24. Ye shall die in your sins. Heb. 10. 29. Of how much sorer punishment, &c. It's a precarious Dominion that Christ exerciseth, if he hath neither Rewards nor Punishments to induce Mens regards to his Authority. Read the Scriptures, or wait the Judgment-day, and you'll find it otherwise.

3. How unsuitable is it to the present state of Mankind, that Christ should govern us without Promises and Threatnings? He is a King, and we are his Subjects. And we are, 1. Subjects in a state of Tryal for another World. 2. We have great remains of Sin within us, and Temptations without us. 3. We have still in our Nature Hope and Fear; which are the things which all the methods of Christ's Government suppose, and are suited to: Each of these would furnish me with Arguments beyond all rational Contradiction, for the Proof of this Point; whereas the opposite Errour implies, That either Men are Machines, or Brutes, or Infants at best; or else the Judgment-day is past already: Yea, how vain are the Expostulations, Warnings, Reproofs and Encouragements which the Word is filled with? p. 137The Divine Being, and all the Methods of Grace, are strangely exposed by Conceits so sordid. He calls us to fear, lest we should seem to come short of the Promise, Heb. 4. 1. Be not high-minded, but fear, Rom. 11. 20. Work out your salvation with trembling, Phil. 2. 12. He that ploweth, should plow in hope, 1 Cor. 9. 10. We are saved by hope, &c. Rom. 8. 24. What are all these, if our state be in no suspence as to what we shall be or do?

4. I hope I need not prove that these Gospel-Promises and Threatnings are the Rule by which Christ dealeth with Men: To doubt it, would inferr a heavier Charge than any good Man would sustain: It's enough to calm us, that he saith, Be not deceived, God is not mocked; that which a man soweth, that shall he reap, Gal. 6. 7. This is spoken to Believers, and true of the Redeemed.

II. By this Gospel-Constitution, persevering Holiness, sincere Obedience, or good Works, are Necessary to Salvation. He that made Faith necessary to Justification, hath made Obedience necessary to Salvation: He hath as well promised Heaven to the Godly Man, as Pardon to the Believer: And our perseverance in Holiness and Obedience, is as truly our Way to Glory as the Scriptures can describe it: Nothing of these merit Heaven; but he that merited Heaven, hath peremptorily appointed these to bring us thither: Heb. 6. 10, 11, 12. For, God is not unrighteous, to forget your work and labour of p. 138love, &c. And we desire that every one of you do shew the same diligence, to the full assurance of hope, to the end that ye be not sloathful, but followers of them who through faith and patience inherit the promises. Every word is forcible to argue this Truth: But I shall offer a few things more.

1. Christ in the Gospel declares, they shall miss of Heaven, and eternally perish, who are Apostates, Ungodly, Disobedient, and Unprofitable; and that, for being such. This Doom is not the Doom of the Law of Innocence; for it is not denounced against every Backsliding, but Apostacy: It's not against every Imperfect degree of Godliness, but Ungodliness: It's not against every Defect of Obedience, but Disobedience: It's not against every Neglect of Fruitfulness, but such Unprofitableness as argues. a dead and barren state. Reader! art thou so unskilful in the Word, as not to remember, If any man draw back, my soul shall have no pleasure in him: But we are not of them that draw back unto perdition, but of them that believe to the saving of their souls? Heb. 10. 38, 39. Is this a Threatning, or not? VVill not Christ deal with Men according to it? Is it not true of all Persons? Do not say the elect Believer will not fall away: I think the same; but yet is it the less true, that even he shall perish if he fall away? Nay,. Doth not God by these Threats contribute to keep him from Apostacy? Ask thy self, Is not this Threatning such as should govern our Expectations, if we should turn Apostates? So Heb. 12. 14. p. 139Without holiness, no man shall see the Lord. This is used as an Argument to persuade us to follow Holiness; and can you suppose it argueth at a lower rate than this? Be Holy, or you shall never see God's Face: Unholiness will keep you from God's Presence. Consider such places as, For these things the wrath of God comes on the children of disobedience, Eph. 5. 6. If you live after the flesh, you shall die, Rom. 8. 13.

2. Salvation is promised to Perseverance, True Holiness, Sincere Obedience, or Good Works: And the Accomplishment of these Promises to these, is called an Act of Righteousness. These are Gospel-Promises; because Salvation is promised on Terms so below Perfection. The Texts are innumerable that include these Promises. Rev. 2. 10. Be thou faithful unto death, and I will give thee a crown of life. 2 Tim. 4. 7, 8. I have fought a good fight; I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge will give me in that day. Rom. 18. 3. If you mortifie the deeds of the flesh by the spirit, you shall live. Heb. 6. 10. God is not unrighteous, to forget your labour of love, &c. 2 Thes. 1. 6, 7. The Righteousness refers to the Truth of the Promise, not the Proportion of the Work.

Obj. These describe the Men whom God will save. Ans. True; but not as mere Natural Signs, but as Moral instituted Signs: They are Qualifications which God appoints as Pre-requisites to the Blessings: They are not Meritorious, but they are made by the Promise p. 140Necessary to our partaking of these Gifts and the Neglect of them, would exclude our Interest in the Blessing.

Obj. These are Concomitants of them th… shall be saved. Ans. The same Answer tha… is given to the last, will serve to this And I add They are not instead of Christ; they cannot add to what is proper to a Christ; nor will they suffice without Faith, or an Interest in Christ, or without Pardon. But they still signifie more than such Concomitants as some esteem them: They are not like the Place of one's Birth, or our Names, or ou… Parents, or Death, &c. All which are Concomitants of a Man that is saved; but the… are Characters designed by the Promise; the… are things without which the Gospel-Rule will exclude Men from Heaven, and condemn Men into Hell, let their Pretences be what they will. Rev. 22. 14. Blessed are that that do his commandments, that they may have right to the tree of life, and may enter in; for without are dogs. Mat. 5. 20. Except you… righteousness exceed the righteousness of the scribes, &c.

3. Consider the respect to Glory which ou… Good Works have in Scripture-dialect. They are as Seed to the Harvest, Gal. 6. 7, 8, 9. As … Way to one's proposed place, Eph. 2. 10. As Means to an End, Mat. 5. 8. As Work to one's Wages, Mat. 20. 1, 7. Foundation to … Building, 1 Tim. 6. 19, &c. The Gospel declares no less a Connexion between Good Works and Glory, though they merit nothing.

p. 1414. God declares the Obedience and Works of Believers, as rewardable of Grace, through Christ. They shall walk with me in white; for they are worthy, Rev. 3. 4. Great is your Reward in Heaven, Mat. 5. 12. If I do this willingly, I have a Reward, 1 Cor. 9. 17. Col. 3. 24. Rev. 22. 12. Come ye blessed of my Father, &c. For I was an hungry, and ye gave me meat, &c. Mat. 25. 34, 35. It's true, it's a Reward from the Benignity of a Father, not from the Dignity of the Work: It's from the Ordination of the Promise which is owing to the Merits of a Christ, and not any Claim of the Performance. And so tender is God of the Honour of his Goodness herein, that the Second Article of our Creed must be; That he is a Rewarder of them that diligently seek him, Heb. 11. 6.

5. By perseverance in these Exercises, we are to work out our Salvation, Phil. 2. 12. We lay hold of Eternal Life, 1 Tim. 6. Lay up a treasure in heaven, Luk. 12. 33. We run the race for the prize, 1 Cor. 9. 24. VVe fight for the Crown, &c. And is it as good sit still, as to be doing thus, for to help us Heaven-ward?

Reader, Lay these things to heart, and canst thou account persevering Holiness and Obedience useless things? Are they so indifferent to Happiness as the Doctor represents them? How much of the Bible must be expunged ere his Opinion deserves credit? Though I know our corrupt part too well likes a Dispensation from striving to enter in at the strait Gate.

p. 142III. The Third thing I should prove, is, That many other Blessings besides mere Eternal Life, are promised to the Exercise of several Graces, and Performance of Duties. This is so easie a Task, that I would leave it to the most ignorant but to read the Bible with his own Eyes. VVhat mean such places, The effectual, fervent Prayer of a righteous man availeth much? Jam. 5. 16. VVill no Prayer, or cold Prayer, avail as much? If these things be in you, and abound, they make you that you shall neither be barren nor unfruitfull in the knowledge of Christ? 2 Pet. 1. 8. VVill the want, or scanty degrees of Grace, do the same? So 2 Pet. 1. 10, 11. Give all diligence to make your calling and election sure, &c. for so an entrance shall be administred to you abundantly into the everlasting kingdom of Christ. May one be assured without diligence? Or shall we enter Heaven with the same full sail, though we be negligent and unassured? 2 Cor. 9. 6. He that soweth bountifully, shall reap bountifully; he that soweth sparingly, shall reap sparingly. But then shall we reap as liberally, if we sow not at all, or sow sparingly? VVhere shall I stop, when the Scriptures are so full of Instances? And sure I need not prove that Repentance, and earnest Prayer, contribute to preserve a Nation, when God so many times urgeth these to this end; when he hath promised and performed Deliverance hereupon; when he complains so oft, that he must destroy for want of these; and lays the Destruction of places always on neglect of these p. 143Jer. 18. 7, 8, 9, 10. Isa. 1. 5, 15, 16, 17, 18, 19. It's the same with Churches: see the 2d. and 3d. Chap. of the Revelations.

IV. Men should govern their Expectations and Fears, according to the Conformity of their Hearts, and Behaviour to the Rule of the Promise. It's Unbelief, not to expect the Good promised, when we answer the Condition of it. It's obstinate Hardness and Security, not to expect the threatned Evil, when we are guilty of the Sin or Neglect threatned. There's no grounded Hopes or Fears but this way; all else are Enthusiastick. The End of God, in these Declarations of his Will, are not otherwise complied with: God often condemns all Hopes, as vain, that are not thus regulated; and by this Rule the Servants of God governed themselves. I need not cite Texts for things so plain.

V. God is better pleased with his People in the exercise of Grace and Holiness, than when they neglect these, and do the contrary. What Notions have Men of God, of Grace, and Sin, that they should need Proof for this? Is it not by the Exercise of Grace and Holiness that we approve our selves to God? 2 Tim. 2. 15▪ Is it not, With such Sacrifices God is well-pleased? Heb. 13. 16. Was it not by his Faith, and Divine Walk, that Enoch pleased God? Heb. 11. 5. What meaneth the Apostle, You have received of us how you ought to walk, and to please God? 1 Thes. 4. 1. The Saint's Charity is called, An Odour of a sweet smell; a Sacrifice acceptable, well-pleasing to God. We are charged to walk worthy of the Lord, p. 144to all pleasing, Col. 1. 10. Of the Obedience of Children, he saith, This is well-pleasing to the Lord. What great things of this Nature are spoken of Prayer, Praises, and other Good VVorks? VVhereas God is fretted, grieved, vexed; provoked to anger and abhorrence by our Sins and Neglects. How can we apprehend, that God is as well pleased with us, when testifying our Enmity, as our Love? when rejecting his Authority, as doing his Will? Are the Fruits of the Spirit alike to him, as the Fruits of the Flesh? And can the Image of the Devil render us as grateful as his own Image, and the Life of his Son?

Obj. It's for Christ's Incense these are accepted. Ans. But Christ's Incense will not be applied to our Sins, but to our Graces and Duties; and that shews they are more pleasing to God than our Sins be. And again, They are these Graces and Duties which are accepted for the sake of Christ: His Incense will not be denied to them; and thereby they are well-pleasing to the Lord, and tend to render us so. Davenant, de Justitia Actuali, and Others, say much more.

VI. The Holiness, Graces, Perseverance, Obedience, and Good Works of Believers, do them much Good, and are profitable to them. Read over what I have proved at large, and canst thou doubt whether they benefit us, when they are the VVay to Heaven, the Means of Happiness? &c. A wise Man may be profitable to himself, though not to God, Job 22. 2. Godliness is profitable to all things; having the promises of this life, and that which p. 145is to come, 1 Tim. 4. 8. These Things are profitable to Men, Tit. 3. 8. Not only to other Men, but principally to our selves. Though I have all Faith, if I have not Charity, I am nothing; and whatever else I suffer, yet without this it profiteth me nothing, 1 Cor. 13. 2, 3. Circumcision, or Uncircumcision is nothing, but keeping the Commandments of God, 1 Cor. 7. 19. Sure that's something; In keeping these there is great Reward, Psal. 19. 11. Glory Honour and Peace to every one that doth good; to the Jew first, and also to the Gentile, for there is no respect of Persons with God, Rom. 2. 10, 11. Nehemiah and Hezekiah pleaded a false Plea, if it were true, there's nothing to be gotten. The Care of Saints to adapt their Actings to the Rule of the Promise, is a very needless thing: So run, that ye may obtain, 1 Cor. 9. 24. If a Man strive for Masteries, yet is he not crowned, except he strive lawfully, 1 Tim. 2. 5. The Galatians must be but little moved when told, Ch. 3, 4. Are ye so foolish, &c. Have ye suffered so many things in vain? for all is in vain. Is Peace of Conscience nothing? Is inward Rejoycing nothing? Yet, how Paul came by these he tells you, 2 Cor. 1. 12. For our Rejoycing is this, 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 the World.

His Directions for inward Joy and Peace you have, Gal. 6. 4. Let every Man prove his own Work, and then shall he have rejoycing in himself alone. I shall not trouble thee with p. 146Reasons, to prove that Grace, Holiness, and Obedience are useful to prevent Evil. I leave it to thy Experience, if thou art a good Man, and referr it to what thou wilt feel hereafter, i thou art a bad Man. If there were no more these do prevent Sin, which in Chap. 17. I hope to prove is not so innocent as to do us no harm.

Reader, To summ up all, I appeal to thee, 1. Whether God doth require any more of any Sinners for Salvation, than that they believe in Christ, repent of Sin, persevere in true Holiness, sincere Obedience, or good Works internal and external; and if we do so, can we perish? hath not Christ provided all else? and doth not the Promise secure Life upon doing these? 2. If any Sinner believe not, and repent not, hath Christ ever promised to save him? Will any decree, or the Merits of Christ secure him? Again, if any penitent Believer shall apostatize, prove ungodly, and unfruitful, hate God, or neglect to love God and his Neighbour wholly, &c. Shall this Man be saved? Hath not Christ determined the contrary? Will his first Faith save him? A Resolution of these two things, according to the very Scope of the Word, will decide the Main of this Controversie. These assert the Rule of Christ's rectoral Distributions, and the Decree comes not in opposition to the Methods of his Government, by which we are to govern our Hopes and Fears.

p. 147TESTIMONIES.

The Assembly, Confess. Chap. 19. a. 6. and the Elders at the Savoy declare, Chap. 19. a. 6. The Promises (of the Law) in like manner shew them God's Approbation of Obedience, and what Blessings they may expect upon the Performance thereof; although not as due to them by the Law, as a Covenant of Works; so a Man's doing, and refraining from Evil, because the Law encourageth to the one, and deterreth from the other, is no Evidence of his being under the Law, and not under Grace. Both the Assembly and the Elders say, Chap. 15. a. 6. The Persons of Believers being accepted through Christ, their good Works also are accepted in him, not as though they were in this Life wholly unblameable, and unreprovable in his Sight; but he looking upon them in his Son, is pleased to accept, and reward that which is sincere, although accompanied with many Imperfections. Both also tell us, Chap. 18. a. 2. That the Promises are made to Graces. The Elders, Chap. 15. a. 2. say, That Believers Sinning, are renewed through Repentance to Salvation. Of the Necessity and Benefit of Faith, I have given their Judgment before: The Assembly and Elders, Chap. 1. a. 7. tell us, Those things which are necessary to be known, believed, and observed for Salvation, are clearly propounded.

The Assembly's Large Catechism, Q. How doth Christ execute the Office of a King? p. 148A. (Among other things, they say) In rewarding their Obedience, and correcting them for their Sins. Q. How is the Grace of God manifested in the second Covenant? A. (Among other things) Requiring Faith, as the Condition of their Interest in him, &c. Giving his Spirit to his Elect, &c. to enable them unto all holy Obedience, as the Evidence of the Truth of their Faith, and as the Way which he hath appointed them to Salvation. Q. What hath God required, that we may escape the Wrath and Curse, &c. A. That we may escape the Wrath and Curse of God, &c. He requireth of us Repentance towards God, and Faith towards our Lord Jesus, and the diligent Use of the Means, &c. You see they think Obedience and Good Works are rewardable; that the Exercise of Graces do us much Good; that Obedience is the Way to Salvation; that we have much to do, and that to escape the Wrath and Curse. I shall transcribe part of the New-England Synod's Confutation of that Speech of the Antimonians. If I am Holy, I am never the better accepted of God. If I be unholy, I am never the worse: This I am sure of, be that elected me, must save me. To this the Synod answer, This Expression imports, that though a Man's Conversation be never so holy and gracious, yet he can expect never the more Manifestation of Gods Kindness and Love to him. Contrary to P. 50. ult. and Joh. 14. 21. It implies, That though a Man's Conversation be never so vile, yet he needs not fear, nor expect any p. 149Expression of God's Displeasure and Anger to break forth against him, contrary to 2 Chron. 15. 2. And in a Word, it imports, That God neither loved Righteousness, nor hated Sin; and did take no Delight in the Obedience of his People: Contrary to Psal. 45. 6, 7. and 147. &c. It's true, the Foundation of Election remaineth sure; but it's as true, that whom he chooseth, he purposeth to bring to Salvation through Sanctification of he Spirit, 2 Thes. 2. 13, 14. The 19th. Errour of Mr. H. All Commands in the Word are Law, and are not a Way of Life. Errour 43. the Synod Confutes is, The Spirit acts most in the Saints, when they endeavour least. Errour 48. Conditional Promises are legal. Errour 50. It's Poverty of Spirit, when we have Grace, yet to see we have none in our selves.

Doctor Owen, Of Justif. P. 222. We grant that, 1. God doth indispensibly require of him (a justified Person) personal Obedience, which may be called his Evangelical Righteousness. 2. That God doth approve of, and accept in Christ, his Righteousness so performed. 3. That hereby that Faith whereby we are justified, is evidenced, proved, manifested in the Sight of God and Men. 4. That this Righteousness is pleadable unto an Acquitment against any Charge from Satan, the World, or our own Consciences. 5. That upon it, we shall be declared righteous at the last Day; and without it, none shall be. And if any shall think meet, from hence to conclude p. 150unto an Evangelical Justification, or call God's Acceptance of our Righteousness by that Name, I shall by no means contend with them. Where-ever this Enquiry is made not, &c. but how a Man that professeth Evangelical Faith in Christ shall be tried, judged, and whereon, as such, he shall be justified: We grant, that it is, and must be by his own personal, sincere Obedience. P. 156. It is commonly said, Faith and new Obedience are the Condition of the new Covenant, &c. If no more be intended, but that God, in, and by the new Covenant, doth indispensibly require these things of us, in order to his own Glory, and our full Enjoyment of all the Benefits of it; it is unquestionably true. P. 158. our whole Obedience, through his gracious Appointment, hath a rewardable Condecency, with respect unto eternal Life. P. 207. These Duties are so far necessary unto the Continuation of our Justification, as that a justified State cannot consist with the Sins and Vices that are opposite unto them. So the Apostle affirms, If we live after the Flesh, we shall die. P. 208. If this be that which is intended in this Position, That our own Obedience and good Works are the Condition of the Continuation of our Justification; namely, that God doth indispensibly require good Works and Obedience in all that are justified; so that a justified State is inconsistent with the Neglect of them, it is readily granted.

p. 151The Ground of Doctor Crisp's Mistake.

He thinks, because God eternally intended us all Benefits in the way he determined, therefore he appoints nothing to Men, as the Means of partaking of those Benefits. Whereas this way, Christ himself may as well be excluded by the Decrees, he not being the Cause of Election, but the Means of effecting it, and all Endeavours for Life, Health, Estates, &c. may be as well prevented; for God hath determined how long we shall live, how rich we shall be, &c. Because a Sinner can obtain nothing by virtue of the Covenant of Works; therefore, what a Believer doth, can avail nothing by the Grace of the new Covenant. Because Christ hath merited all things as a Priest, with a Right and Purpose to bestow them on the Elect, therefore he can fix on no way to bestow them on his elect Subjects, as Motives to obey him as a King. Because he hath delivered us from the legal Rule of Misery and Happiness; therefore he hath no Promises or Threats to govern us by in this State of Trial. Because Christ is the only Way of Atonement and Purchase; therefore there can be no other way of his own ordaining, to obtain the Effects of his Purchase. Because we can merit nothing as of debt for doing, therefore we can of Grace receive no Benefit by doing, though God doth promise it. Because we can do nothing for Life, with a Thought of buying it, therefore we may do nothing for Life, as the End that moves us in the Use of indispensibly required Means. Because p. 152God, of his Mercy, saves us at last, therefore he shall not, in the mean while, duly govern us, in order to Salvation. Because we cannot merit Pardon, therefore God can order no Grace or Duty to be, through Christ, rewardable with any other Blessing.