The Highest End and Chiefest Work of a Christian, Discourse 2 (1 of 2)

The Highest End and Chiefest Work of a Christian · Discourse 2 (1 of 2)

p. 1The Duty of a Chriſtian.

PART I.

Phil. 2.12.

— Work out your own ſalvation with fear and trembling.

THe Text is an Exhortation, delivered in ſuch terms as would ſcarcely have been allowed to agree with the form of ſound words, had they not been authoriſed by the ſame Apoſtle, whoſe Doctrine they might have ſeemed to oppoſe. But it is no other than St. Paul himſelf, (who elſewhere argues ſo ſtrongly, and concludes ſo peremptorily againſt juſtification and ſalvation by works) who here exhorts Chriſtians to work out their own ſalvation. And, that by this work, he intends ſomething more, than ſuch a faith, as conſiſts onelyonly in a confident perſwaſion, or aſſurance of a mans own ſalvation, already wrought out for him by his Saviour, is ſufficiently evident from his additional terms, concerning the manner of purſuing this work, viz. with fear and trembling.

This Text alone (were there no other to prove it) would be ſufficient to confirm the truth of the Father's words; That he that made us, without us; will not ſave us, without us: Our Creation implies a p. 2contradiction to any poſſibility of our co-operating thereunto, becauſe it imports our being really Nothing before it: But that humble Nothingneſs that now we pretend to, muſt not excuſe us from all care of working out our own ſalvation, becauſe it doth not deprive us of all capacity of ſo doing: For, from this Scripture, and many others, we are taught, that how ſolidly, and intirely ſoever, the effect of mans Salvation, is to be attributed to the free grace of God in Chriſt; yet, that it is not to be attained without all manner of co-operation from himſelf: I ſay, from Scripture it is, that we learn, that our ſalvation is effected by ſomething wrought by us, as well as for us, or in us.

But the words of the Text are fully ſalved from all appearance of prejudice to the free grace of God, by thoſe that do immediately follow them, in the next verſe. For it is God that worketh in you both to will, and to do, of his good pleaſure. Whereby we are taught that the work which is to be done by us, in order to our own ſalvation, doth indeed neceſſarily depend upon the good pleaſure of God, that is, upon his preventing, operating, and cooperating grace; without which, nothing can be done by us, available to this end: But ſo far is th… (in the judgment of St. Paul) from being any reaſonable excuſe for our negligence, or any groun… of preſumption for us, to ſit down, and leave th… whole work to God, (as if we had nothing to d… towards it, but to believe it, and be thankful fo… it) that this ſame Doctrine (concerning the neceſſity, and efficacy of divine grace) is by him alledged as a ſtrong reaſon, why we ſhould work … our own ſalvation: As appears by that Cauſal Particle p. 3For, For it is God that worketh in us to will, and to do, of his good pleaſure. The force, and fitneſs of which reaſon, ſhall be ſhewed in its place: viz. when we have opened the whole matter of the Exhortation: Wherein are theſe 3. particulars to be conſidered: 1. 1. Finis. 2. Opus. 3. & Modu… operandi. foreign.The end, or deſign, and concern of every Chriſtian: which is, his own ſalvation. 2. The work that is to be done for the effecting this deſign, or obtaining this end; ſignified by the word, work-out. 3. foreign.The manner of purſuing this work, with fear and trembling. Theſe are the parts of the Text, which (to ſerve the common method) I ſhall reduce into a Doctrinal Propoſition: viz.

That it behoveth every Chriſtian to work out his own ſalvation with fear and trembling.

Of this Propoſition my purpoſe is to ſpeak plainly, by way of Explication and Application. Firſt, By way of Explication, we ſhall enquire, 1. What this ſalvation means, which is to be wrought out. 2. What it is to work out our own ſalvation; or, what is the full importance of that Phraſe. 3. How, or whereby this ſalvation may, or ought to be wrought out. 4. What is meant by thoſe words (which concern the manner of this work) — with fear and trembling.

Firſt, We are to conſider, what this Salvation means: That being rightly underſtood, and unfainedly believed, contains ſo powerful a Motive of the duty which the Text requires, as makes it ſcarce poſſible to be neglected: eſpecially, if the p. 4Philoſopher, Ariſt. 2. Phyſ. Thom. 1. q. 82. a. 1.and the School-man, be not deceived, whil'ſt they teach us, that every one doth naturally, and neceſſarily, deſire his own Happineſs. For, if that be ſo, how can it be, that a man ſhould wholly neglect that thing, wherein, he underſtands, and believes his onelyonly happineſs to conſiſt? So that the general reaſon, why this work is ſo much neglected, ſeems to be, becauſe either the end, or the work which is neceſſary to it, is not rightly underſtood, or not duly believed: My buſineſs therefore ſhall be (as plainly as I can) to inform the underſtanding, in each particular: that is, both what this ſalvation is, and what work is abſolutely neceſſary to the attainment thereof. But, when this is done; to undertake alſo, to perſwade the belief of it, by any other evidence, than will be contained in the reſpective explication and declaration of the matter of it, from Scripture, (from whence onelyonly it can be declared) is not to be expected by Chriſtians, becauſe their being ſuch, ſuppoſeth their belief of that evidence, and is no leſs than a contradiction to the want of that faith.

Come we then to the firſt of our Enquiries: viz. What this ſalvation is, which the Text ſpeaks of? For the underſtanding of that word, a fit riſe may be taken from the interpretation of the bleſſed Name of Jeſus, given by the Archangel to the Mother of our Saviour, the Author of this ſalvation, Matth. 1.21. Thou ſhalt call his Name JESƲS; for he ſhall ſave his people from their ſins. There can be no doubt, but that this is the ſalvation, which our Text ſpeaks of. For ſalvation p. 5properly ſignifies, preſervation or deliverance from evil. And all the evil that is in the world, is either ſin, or the conſequent and puniſhment of ſin. The firſt, and the greateſt evil, is that of ſin, which being the cauſe of the evil of puniſhment, that alſo is comprehended under the name of ſin, by an ordinary Metonymie. But then to confine the ſignification of the word (Sin) in the Angel's Speech, to this ſecondary and figurative ſenſe, (wherein it's taken for the puniſhment of ſin) with excluſion of the firſt and moſt proper ſenſe, cannot be reaſonable; except it may appear to be neceſſary: which cannot be, unleſs the deſign of this Jeſus, were onelyonly to deliver men from the puniſhment, and not at all from the dominion, and practice of ſin. The contrary whereof, is evident by thoſe many Texts of Scripture, wherein we are taught, Matth, 9.13, Acts 3.26.Acts 3:26That he came to call ſinners to repentance: That, God ſent his ſon, Jeſus, to bleſs us, in turning away every one of us, from his iniquities. That, we being delivered out of the hands of our enemies, Luke 1.74, 75.Luke 1:74Luke 1:75might ſerve him without fear in holineſs, and righteouſneſs, before him, all the dayes of our life. That, God hath exalted him, with his right hand, Acts 5.31.Acts 5:31to be a Prince and a Saviour, to give repentance to Iſrael, and remiſſion of ſins. That, he gave himſelf for our ſins, Gal. 1.4.Gal 1:4that he might redeem us from this preſent evil world. i. e. from the corruption and wickedneſs of the world. That, Tit. 2.14.Titus 2:14he gave himſelf for us, that he might redeem us from all iniquity, and purifie to himſelf a peculiar p. 6people, zealous of good works. That, he loved his Church, Eph. 5.25.Eph 5:25and gave himſelf for it, that he might ſanctifie, and cleanſe it, with the waſhing of water by the word, that he might preſent it to himſelf a glorious Church, not having ſpot or wrinkle, or any ſuch thing; but that it ſhould be holy and without blemiſh. That, he died for all, that they which live, 2 Cor. 5.15.2 Cor 5:15ſhould not henceforth live unto themſelves, but unto him which died for them, and roſe again. That, he was manifeſted to take away our ſins, 1 John 3.5, 8.1 John 3:51 John 3:8and that he might deſtroy the works of the Devil. 1 Pet. 1.18.1 Pet 1:18That, we are redeemed by his blood, from our vain converſation: unto God. Rev. 5.8.Rev 5:8Who his own ſelf bare our ſins (i. e. 1 Pet. 2.24, 25.1 Pet 2:241 Pet 2:25the puniſhment of them) i… his own body on the tree, that we being dead to ſins, ſhould live unto righteouſneſs. By all theſe Texts, and many more of like import, it appears that the deſign of Chriſt, was to ſave us, not onelyonly from the puniſhment of our ſins; but alſo (and firſt) from that which makes us liable to puniſhment; that is, from the power and practice of ſin.

And as the word ſave, is thus to be underſtood in the compleat ſenſe of the Angel's words, before-mentioned; ſo may it be in divers other Texts: As in Eph. 2.5, 8. Acts 2.40.

Accordingly the word ſalvation, in the Tex… will receive the moſt perfect interpretation, if i… be admitted to ſignifie both theſe things. Fo… then, the ſenſe of the Apoſtle will be, That Chriſtians, ſhould uſe all poſſible diligence, and ca… to reſcue themſelves, from the dominion, and pollution p. 7of ſin, by a thorow reformation of their lives, by the mortification of the fleſh, and perfecting holineſs in the fear of God, that thereby they may be ſecured from the puniſhment of ſin; and ſo partake of this double ſalvation: This ſure is the compleateſt ſenſe of the word.

Notwithſtanding, becauſe the ordinary received ſenſe of this word, in the New Teſtament, is referred to the deliverance of men, from the final puniſhment of ſin in the world to come; I ſhall agree, that to be the principal meaning of it, in this place.

Salvation in the ſtyle of the Old Teſtament, doth ordinarily ſignifie no more than deliverance from temporal evils, whereto men are liable in this world. In the New Teſtament it hath a higher ſignification, being there taken for Redemption, or deliverance, from the peril of everlaſting deſtruction, of ſoul and body in hell: 1 Theſſ. 1.10.1 Thess 1:10from eternal damnation, from the wrath to come, from the ſecond death, the vengeance of eternal fire, in the lake that burns with fire and brimſtone. This is that which the Apoſtle (from the matter, and ſpecially from the Author of it) calls the great ſalvation. Heb. 2.3.Heb 2:3And (from the duration of it) the eternal ſalvation. Heb. 5.9.Heb 5:9And (from the prime ſubject of it) the ſalvation of the ſoul.1 Pet. 1.9.1 Pet 1:9

This is the ordinary ſignification of the word ſalvation, in reference to the life to come, otherwiſe expreſſed by the terms of redemption, remiſſion of ſin, and reconciliation: But this is not all that is to be underſtood, by the word ſalvation; (not a bare deliverance from puniſhment;) p. 8but by ampliation, and analogy of Scripture, the ſame word comprehends alſo, all that happineſs, and bleſſedneſs, which the Goſpel promiſeth to them that ſhall be ſaved, and which is uſually expreſſed by eternal life. The full importance of the word ſalvation, comprehends deliverance from all the curſes and threatnings, both of Law, and Goſpel, together with all thoſe exceeding great, and precious promiſes, which St. Peter ſpeaks of, 2 Pet. 1.4.

Now concerning both theſe things, I ſhall onelyonly add two Conſiderations.

1. That both the puniſhment threatned, and the happineſs promiſed, are expreſſed in holy Scripture, by the higheſt terms that could have been uſed. The miſery from which this ſalvation delivers us, is ſet forth by the moſt formidable terms, that can be ſounded to mortal ears. Such are thoſe, of death, deſtruction, everlaſting unquenchable fire, a lake that burns with fire and brimſtone, wherein men are to be tormented day and night for ever, and ever; where there is nothing but weeping, and wailing, and gnaſhing of teeth; utter darkneſs, and the worm that never dies, &c. What words can ſignifie any thing more formidable than theſe do? On the other ſide, the happineſs of them that ſhall be ſaved, is likewiſe worded as high, as was poſſible to be; to wit, by the terms of everlaſting life, eternal joy, bleſſedneſs, ſeeing of God, being and raigning with Chriſt, in Heaven, a Kingdom, a Crown of glory; a farre more, exceeding, eternal weight of glory; an incorruptible inheritance, a treaſure, a paradiſe, a feaſt, &c. It is certain, there are no words, which can ſignifie any thing more valuable p. 9than thoſe do which Scripture uſeth (in great variety) to ſet forth that happineſs by. Let this be the firſt Conſideration.

The ſecond is this, that the infallible truth, and ſimplicity of Gods Word, doth require, that the reſpective eſtates, declared by theſe expreſſions, ſhould be anſwerable to the height of their ſignification. That is, that although many of theſe expreſſions, being figurative, do import ſomething different from the common ſignification of the words, and that therefore a perfect, and diſtinct notion, or underſtanding of the particular conditions thereby expreſſed, cannot be collected or comprehended from them; yet that the reality of the things thereby ſignified, is at leaſt equal to that which any, or all thoſe words, can repreſent to our preſent underſtanding: i. e. The miſery of the one, and the happineſs of the other ſtate, muſt needs be as great as thoſe expreſſions, by which they are deſcribed, can reaſonably ſignifie.

Thus much for the end or object, ſalvation, and what that means: which I deſire may be remembred, and conſidered as a moſt powerfull Motive, to the Act, which in the next place we are to ſpeak of.

We have heard of the end or deſign propoſed in the Text, that is, our own ſalvation, which by the precedent diſcourſe is concluded to ſignifie, (beſides deliverance from extremity of miſery) the utmoſt of happineſs, which a man is capable of, and conſequently to be the chiefeſt good, and ultimate end of a man, which nature, and reaſon doth oblige him to ſeek. Come we now to the p. 10work that is to be done, in order to the accompliſhing this end: Work out your own ſalvation. We ſhall firſt inquire what that means, and then how it is to be effected.

1. Work out: foreign. Rom. 4.15.5.3, 4.Rom 4:15Rom 4:5Rom 4:3Rom 4:4The Original is a Compound Verb, which ſometimes ſignifies no more than the Simple, and then is tranſlated ſimply to work, as when it is ſaid, foreign.the Law worketh wrath; and, Tribulation worketh patience, and patience, experience; (or trial, and probation, or approbation.) Operamini ſalutem.So the Vulgar Latine renders the word in this Text. But the proper ſenſe of the Compound Verb is more truly rendered by other Tranſlators, Conficite falutem. Beza.agreeing with our Engliſh; expreſſing the force of the Prepoſition. A man is then ſaid to have wrought out a buſineſs, when he hath finiſhed, and perfectly effected it. So that to work out our own ſalvation, imports theſe two things: Firſt, To make it our work and buſineſs, to effect and attain this end, which the Apoſtle calls the end of our faith, the ſalvation of our ſouls, 1 Pet. 1.9. Secondly, To purſue and follow this work, with all care and diligence, till we have finiſhed it, and brought it to perfection; that is, not onelyonly till we have attained to a preſent right to, or intereſt in, the heavenly inheritance; Heb. 6.11. & 10.22.Heb 6:11Heb 10:22or till we come to a certain Plerophory, or full aſſurance of hope, or faith, that we are in the ſtate of ſalvation; but, till we come to the end p. 11of our work: Phil. 3.11, 12.Phil 3:11Phil 3:12If by any means we might attain unto the reſurrection of the dead: i. e. the reſurrection of the juſt: Not as though we had already attained, either were already perfect: But, we are to follow after, if that we may apprehend that for which alſo we are apprehended of Chriſt Jeſus: Not counting our ſelves to have apprehended: foreign.but this one thing we are to do, forgetting thoſe things which are behind, and reaching forth (i, e. contending with all our might and force, like to them that run a race) unto thoſe things which are before, we are to preſs towards the mark, for the prize of the high Calling of God in Chriſt Jeſus.

It is to be noted that the Exhortation in the Text, is directed to ſuch, as being Believers and Saints (as they are called in the Inſcription of this Epiſtle) had already begun this good work, Cap. 1.1.and were preſumed to be in a ſtate of ſalvation. Yet ſtill the Apoſtle exhorts them to work out their own ſalvation. Thereby teaching them, and all Chriſtians, that this work is not finiſhed, by any ſingle act, or habit of faith; but remains to be compleated and perfected, by the perfecting of holineſs in the fear of God. 2 Cor. 7.1.2 Cor 7:1'Tis not a work that may be diſpatched, or finiſhed, and laid aſide; but muſt be purſued to the laſt, as long as we can work. A man may come into a certain intereſt, and right unto ſalvation, not onelyonly before his death, but almoſt as ſoon as he lives, by vertue of an early Baptiſm; whereby (as our Church teacheth her Catechumens) he is made a member of Chriſt, a child of God, and an inheritor of the Kingdom p. 12of heaven: But this right being conveyed upon certain conditions covenanted for in Baptiſm, cannot be held, much leſs crowned with poſſeſſion of the inheritance, without the performance of thoſe conditions, which can never be finiſhed, till our life be at end; becauſe the perſeverance in them till then, is part of the condition. For it is part of the condition of ſalvation, (and not only of the duty of them that ſhall be ſaved;) Heb. 3.6.14.Heb 3:6Heb 3:14to hold faſt the beginning of their confidence (i. e. of their Chriſtian Profeſſion) unto the end: Rev. 2.10. John 15.6. 1 Tim. 1.19. Col. 1.23. Heb. 12.1. 2 John 8.Rev 2:10John 15:61 Tim 1:19Col 1:23Heb 12:12 John 1:8To be faithful to the death: To abide in Chriſt: Holding faith and a good conſcience: To continue in the faith, grounded and ſetled: To run with patience the race that is ſet before them: Looking to themſelves, that they loſe not the things, which we have wrought; but that we may receive a full reward. Which laſt words, do imply, that there is ſome danger of a Chriſtian's loſing the benefit of his firſt Profeſſion, if he purſues it not with carefulneſs to the end.

Nor is there any controverſie in the point, but that the right unto ſalvation, muſt needs be loſt, if a man falls away from the condition, by which it is held. Elſe an unbeliever may be ſaved, becauſe he that continues not in the faith, is no believer. He therefore that gives over the work which the Text requireth, can never be ſaved. But whether this work once truly begun, can be given over, before it be wrought out, is a queſtion; and may, for me, reſt for ſuch, in this place; ſo I may have leave to diſmiſs it, with entring my p. 13moſt ſerious Caution to all Chriſtians, upon the peril of their ſouls, to take heed of preſuming ſo far upon the certainty of their perſeverance, that, they be tempted to neglect the duty of the Text; which is ſtill to work out their own ſalvation with fear and trembling. For ſure I am, that Scripture affords many admonitions to the beſt of men, to take heed of falling away, and inforceth ſome of them with arguments drawn from the pain of damnation: which is ſuch an objection againſt an abſolute impoſſibility of loſing the grace of God, or of not perſevering in it, as I ſhall not undertake to anſwer: For he that ſhould at the ſame time pretend to aſſure me, that it were impoſſible for me to die, and yet labour to keep me in awe of death, by the moſt ſerious warnings, and ſtrong perſwaſions to take heed of it, would appear to be guilty of abuſing my faith, or my reaſon; either by a falſhood in one part of his ſuggeſtion, or by a groſs incongruity in the other: becauſe I cannot underſtand what need of caution there can be, where there is an abſolute impoſſibility of effective peril.

And now it is time that I ſhould come to the next queſtion propoſed in my method; viz. What this work is, that is to be done by him that deſires to work out his own ſalvation? which ſurely is the moſt important queſtion that can be moved, and which needs the cleareſt, and moſt certain Reſolution: and therefore I think it moſt ſafe, to ſtudy plainneſs and ſolidity, rather than brevity in my Anſwer.

It is evident that the only certain reſolution of this queſtion, is to be learned from Scripture; from p. 14whence only we have the knowledge of this ſalvation. That there is ſuch a ſtate as that of Salvation, before deſcribed, cannot certainly be known, but from the revelation of Scripture; and therefore the way, and means, to attain it, is only to be learned from thence. We muſt therefore ſearch the Scriptures, John 5.39.John 5:39for in them we think to have everlaſting life. It concerns us to examine diligently, what works, conditions, or qualifications, are by them required to attain this end. And to prevent all error in this inquiry, I hold it neceſſary to give this Praemonition; viz. That it will not be ſo ſafe to reſt altogether, upon the declaration of any one Text, for the perfect reſolution of this queſtion; as it may be, to conſider (as near as we can) and compare all Texts that make mention of any conditions, acts, practices, or qualifications, required as neceſſary to ſalvation. It being known to every one that hath read, or heard the Scriptures with any obſervation, that the conditions of ſalvation laid down in ſeveral Texts, are many, and of a diverſe ſignification; ſome Texts ſhewing what things are poſitively required, to be found in, or done by, them which will be ſaved; others making mention of ſuch things as do exclude men from ſalvation. Some things there are, which (as the **foreign. Heb. 6.9.Heb 6:9Apoſtle ſaith) do accompany ſalvation; that is, which are preparatory to eternal bliſs; and which being found in a man, do declare him to be in a near capacity of ſalvation. Other things are named as inconſiſten… with ſuch a preſent capacity, and as abſolute barn and impediments to that ſtate. Each of theſe things p. 15are carefully to be obſerved, to the end a man may acquire, and perform the one, and eſchew or acquit himſelf of the other. Some inſtances of each kind may be found in theſe Texts, amongſt many others left to the diligent obſervation of the Reader. 2 Pet. 1.5. to the 12. 1 Cor. 6.9, 10. Gal. 5.19. to the 25. Rev. 22.14, 15. Col. 3.5. to the 16.

But becauſe it is not reaſonable, for me to undertake to ſet down, much leſs to expound all the Texts which are to be found in Scripture pertaining to this end. I ſhall take up, with a few of them, and principally with three, to which all others may be referred; and which are the more remarkable; becauſe they were purpoſely deſigned, by our bleſſed Saviour himſelf, and the two great Apoſtles, St. Peter, and St. Paul, for a diſtinct anſwer to the queſtion we have propounded, i. e. What a man ſhould do to be ſaved?

I ſhall begin with the reſolution of the ſame Apoſtle, that directs the admonition in the Text. When the Gaoler (ſympathiſing with the quaking Earth) with fear and trembling came to him and Silas (his fellow-priſoner) inquiring, What he muſt do to be ſaved? They ſaid, Believe on the Lord Jeſus Chriſt, and thou ſhalt be ſaved. Acts 16.30, 31. The ſame anſwer was given by our bleſſed Saviour himſelf to the Jews, that put the queſtion to him, What they ſhould do, that they might work the works of God? Which queſtion bears the ſame ſenſe with that of the Gaoler, as appears by the occaſion of it, expreſſed in the fore-going verſe; where our Saviour had bidden them, Labour not for the meat which periſheth, but for that meat, which p. 16endureth to eternal life. Hereupon they moved this queſtion, What was that work, which God had appointed them to do, in order to that end, which he had preſcribed them; that is, to obtain that mean which endureth to everlaſting life: which is all one with, What they ſhould do, to work out their own ſalvation? Jeſus anſwered and ſaid unto them, This is the work of God (meaning not now the work which God works, but which he requires of them to work) that ye beleeve on him whom he hath ſent. John 6.27, 28, 29. This then appears to be the firſt and principal work (ſo called by our Saviour) to be done by him that deſigns to work out his own ſalvation, viz. to believe on Jeſus Chriſt, the Author of ſalvation. This is the term, by which the condition of ſalvation is moſt commonly expreſſed, both in the Goſpels, and Epiſtles, eſpecially of St. Paul; who laboureth much to confirm the Doctrine, of Juſtification by faith in Chriſt. And, to be juſtified, is, to be put into a ſtate of ſalvation; wherefore alſo he ſaith, By grace ye are ſaved, through faith, Eph. 2.8. Jeſus Chriſt being the Author of this ſalvation, the way to attain unto it, in reaſon, muſt needs be, to believe in him: For nothing can be more reaſonable, than that they that will attain unto ſalvation, ſhould be obliged to acknowledg the only Author thereof, and depend upon him for it: eſpecially, ſince he hath purchaſed it for us, at ſo dear a rate as that of his own blood; it was moſt highly equitable, that he ſhould have the honour of it, which is given him by faith; as that imports an affiance or truſt in him, for the attainment thereof.

Faith in Chriſt therefore, is the undoubted foundation p. 17of our hope, and the prime title to Salvation: And that being ſo, proves, that every man is as much concern'd to work out his Faith, as he is to work out his own Salvation: Which that he may do, it is at leaſt very requiſit, that he ſhould underſtand what this Faith is. Although the end of this Faith, which is the ſalvation of the Soul, doth not neceſſarily depend upon the truth of the notion that a man hath of it, but upon the truth of the thing it ſelf: For it is no leſſe poſſible for a man to have a true Faith, that hath a falſe notion of it, than it is for a man to attain unto Salvation, and the felicities of Eternal life, although he neither hath, nor can have, any exact notion thereof in this life: Or, than it is to have a reaſonable ſoul, and to act reaſonably thereby, though a man knows neither what the Soul, nor yet what Reaſon is. As the Sadduces that believed not that there were any Spirits at all, were nevertheleſs informed with rational, and immortal Spirits: Yet in as much as the want of a right underſtanding of the nature of a true Faith, may render a man liable to be deceived, as well in the practice, as in the notion thereof, it is hugely neceſſary that he be poſſeſſed with a right knowledg of this work of God: as I may take leave to call it after our Saviour in the forementioned Text, Joh. 6.29. And after St. Paul, 1 Theſ. 1. Remembring your work of Faith. Which term, 2 Theſ. 1.11.2 Thess 1:11beſide that agreement that it hath with my Text, is uſeful towards the reſolution of that great Queſtion, What Faith it is, to which the Scripture doth ſo often attribute the effect of juſtification, and Salvation. For by theſe Texts (and many others hereafter to be quoted) p. 18we may learn, that the true juſtifying and ſaving Faith, is not, 1. A bare notional, hiſtorical, or intellectual Faith, conſiſting altogether in the aſſe… of the minde, or underſtanding, to the truth of th… holy Scriptures, and all the Articles of the Chriſti… Creed: which in it ſelf, or as ſuch, differs not fro… the faith of devils, Jam. 2.19. ſave that it ſeems ne… to be ſo ſtrong and free from all degrees of doub… as theirs is, for want of that forcible Evidence ſenſe and experience, which they have of the tru… of thoſe things, which they have ſeen and fel… viz. the Miracles of Chriſt, his Death, Reſurrect on, and Aſcention, &c. Nor yet ſecondly, the ſingle act of Affiance, reliance, truſt, or rolling mans ſelf upon Chriſt for Salvation; which indee… is an eminent act or effect of Faith; and ſo mu… the more acceptable to God, as it excludes all gl… rying in our own works, Rom. 3.27. Much l… thirdly, that reflex act, or conſequent of Faith which conſiſts in a full aſſurance, confidence, … perſwaſion of a mans ſalvation by Chriſt: which Scripture is no-where (to my underſtanding) … led Faith. And therefore, although it were inde… the firſt notion of faith, that I was Catechiſed … in Engliſh, and ſeems to be confirmed by the … definition in ſenſe, found in many of the moſt … thentick Catechiſms of reformed Churches; ye… muſt profeſs my ſelf leaſt ſatisfied with it, of … that I have met with: Becauſe all the aſſurance ſalvation, that can ordinarily be had in this … is nothing but a conſequence of Faith, ground upon the promiſe of ſalvation, to him that … believes. And if I have any aſſurance of my … vation, I muſt firſt be aſſured that I do believe: … p. 19then my believing cannot be my aſſurance of my ſalvation. Becauſe that were to make the ſame thing the conſequent of it ſelf: And imports no leſs abſurdity than this, that I believe or am aſſured that I ſhall be ſaved, becauſe I believe or am aſſured that I ſhall be ſaved; For he that ſaith, Faith is Aſſurance, ſaith alſo that Aſſurance is Faith; and then if my aſſurance or confidence that I ſhall be ſaved, be grounded upon my faith, (as the condition to which Salvation is promiſed) it muſt neceſſarily be the ground and reaſon of it ſelf: which is ſo great an abſurdity, as hath forced moſt of our Engliſh Divines to reject that definition; not only as improper, but alſo as dangerous, and uncomfortable: Dangerous, becauſe it is apt to tempt a man to the pernicious ſelf-deceit, of preſuming, or aſſuming a ſtrong conndence of his own ſalvation, without any juſt ground; upon this ſuppoſition that ſuch a a confidence is not only neceſſary to ſalvation, but gives him an aſſured right thereunto, as being the condition of the promiſe: And a moſt Uncomfortable notion it is too, not to him that pretends to have ſuch an aſſurance, but to the generality of good Chriſtians. For if it were true that the only ſaving faith, conſiſted in an aſſurance of ſalvation, and that a full one, as it is defined; whoſoever finds himſelf to want that aſſurance (which very few of the beſt Chriſtians, will pretend to) muſt needs conclude himſelf to have no true Faith: whereas in truth, this Aſſurance is purely accidental to the …eality of a true Faith, which is alwaies before it, and moſt commonly without it.

But the two forementioned acts, of Aſſent to the truth of the Goſpel, together with a direct Affiance p. 20upon Chriſt for ſalvation, doe indeed truly and properly belong to the nature of Faith; but do no… make it compleat, perfect, or ſufficient to ſalvation. For without controverſie, a true ſaving Faith, doth import ſuch a practical habit of aſſent to the Goſpel of Chriſt, as hath an effectual influence, upon the Will and Affections, and all the acts of the inward and outward man, And thus much is diſtinct… taught, not only by that large diſcourſe of St. Ja… chap. 2. where he purpoſely diſputes this point and poſitively declares that Faith is made perfect by works, v. 22. And that without them it is dead that is, null and void, v. 17.26. But alſo by th… Expreſſe words of St. Paul, Gal. 5.6. For in Joſ… Chriſt neither circumciſion availeth anything, nor us circumciſion **foreign.but Faith which w… eth by love. In which Text, (as conceive) it matters not much whether the original word foreign common to both ſenſes, be render'd actively or paſſively, i.e. acting or working by love, … we tranſlate, or actuated, and made effectuall, as th… Syriack underſtand it, and as the ſame word … moſt commonly uſed in Scripture: which way …eever the word be rendered, the ſenſe is the ſam… And it is evident, that the meaning of the Apoſt by the addition of thoſe words, is to give … diſtinct character, or diſcription of that Faith which juſtifieth a Chriſtian, by way of cau… on againſt any other notion of the word, the abſtracts from this Energy, or efficacy. For th… words are Exegetical, and Limitative; As if he ha… ſaid, Not every kind of Faith, but the living Ene… getical effectual faith, which acteth, or is actuated … p. 21love, is the only thing that availeth for the hope of righteouſneſs, that is, the Juſtification, and Salvation of a Chriſtian. That this is the true meaning of the Apoſtle appears evidently from two parallel Texts, wherein the ſame ſenſe is thus varied by himſelf: The firſt is in the next chapter of the ſame Epiſtle, Gal. 6.15. For, in Chriſt Jeſus neither circumciſion availeth any thing, nor uncircumciſion, but a new creature. The ſecond is, in 1 Cor. 7.19. Circumciſion is nothing, and uncircumciſion is nothing, but the keeping of the Commandments of God. Where it cannot be denied but that Faith working by love, is all one with the new creature, which is created in Chriſt Jeſus (i.e. in the Faith of Chriſt Jeſus) unto good works, which God hath before ordained that we ſhould walk in them. And with the keeping of the commandements of God: love being the fulfilling of the commandements, 1 Joh. 5.3. Rom. 13.10.

Faith, that worketh by love is ſuch a Faith as purifies the heart, Act. 15.9. … Joh. 5.4.Acts 15:9John 5:4and overcomes the world: which is therefore by St. Paul called, the obedience of Faith. Rom. 1.5. & 16, 26. The ſame thing is ſignified by that Apoſtle in his anſwer to the Goalers queſti…n, before alledged: requiring him to believe on …e Lord Jeſus Chriſt, Acts, 16.31. Which can mean nothing leſs than that he ſhould acknowledg him for his Lord and Chriſt, as well as his Sa…our. And therefore ſhould hold himſelf obliged …y his Faith, to obey him as a Lord, and to be …ubject to him, as the Chriſt, the Meſſiah, the an…ointed King, and Prophet of his Church. For Faith, as it relates to the Perſon of Chriſt, doth p. 22not reſpect him, only as a Saviour; but receive him as he is ſent by God, and offered in the Goſpel with all his authority, as Lord and King, and Prophet, Joh. 1.12.

This notion of Faith, is confirmable from that common rule in Divinity, that, **Verba ſcientiae connotant affectus.Words of knowledg i… Scripture-phraſe, doe connotate, both affections, and actions agreeable to the knowledge: whereof, in this place, one ſpecial Inſtance ſhall ſuffice, Joh. 17, 3. This is life eternal th… they may know thee, the only true God, and Jeſu… Chriſt, whom thou haſt ſent: Where, to know God and Chriſt ſignifies to believe in him. For knowledg of Divine things is Faith, and Faith is oft-time called knowledg, in Scripture, 1. Tim. 2.4. 2 P… 1, 2, 3. 1 Joh. 2.3. Iſa. 53.11. By his know… ſhall my righteous ſervant, (meaning Chriſt) juſi… many. As to know the true God, imports … the duty, which is due to him, as ſuch; ſo, to know Jeſus Chriſt, whom the Father hath ſent, is to imbrace him in the quality wherein he was ſent, tha… is, with full acknowledgment of his commiſſion fro… the Father, and with ſubmiſſion thereunto, by receiving, and obſerving all that he hath comma… ed in his name; So runs the Commiſſion that o… Saviour gave to his Apoſtles when he ſent the… to make Diſciples, and to baptize all Nations teaching them to obſerve all things whatſoever I … commanded, Matth. 28.20. This muſt needs … the true meaning of thoſe words, This is life eternal that they may know thee: Becauſe no knowledge that means any thing leſs than this, can … the ſole condition of Eternall life, And ſo certain p. 23it is, that the knowledg of God in Scripture-phraſe, doth import obedience to his Commandments, that S. John ſaith, Hereby we know, that we know him, if we keep his Commandments. He that ſaith, I know him; and keepeth not his Commandments, is a liar, and the truth is not in him, 1 Joh. 2, 3, 4. And if that be ſo, what truth can be in him that ſaith, he believes in God, and keeps not his Commandments. For either our knowledg of God is the ſame thing with our beliefe; and then what is true of the one muſt be equally true of the other; Or, if Faith be diſtinguiſhed from knowledg, (as in a philoſophical notion it is) then our beliefe ſuppoſeth our knowledge, that is, that we have a true notion of his nature and eſſence, whereto the right of univerſal dominion doth neceſſarily belong; and addes thereunto a firm aſſent of the mind, Heb. 11.6.Heb 11:6to the verity of his exiſtence, i.e. that he is the only true God, and thereby obligeth our obedience to him. This Notion of Faith is notably declared and exemplified by S. Paul in Heb. 11.2, 4, 7, 8, 17. By Faith Abel offered unto God a more excellent ſacrifice than Cain, by which he obtained witneſſe that he was righteous. By Faith Noah being warn'd of God, of things not ſeen as yet, moved with fear prepared an Arke, to the ſaving of his houſe; by the which he condemned the world, and became heir of the righteouneſs, which is by Faith. By Faith Abraham, when he was called to go into a place which he ſhould afterwards receive for an inheritance, obeyed, &c. By Faith Abraham when he was tried offered up Iſaak: and he that had received the promiſes, offered up his only begotten Son. p. 24And this was the Faith which was imputed to him for Righteouſneſs: that is, by which he was juſtified before God, Rom. 4.3. Gal. 5.6.

But for a final confirmation of this notion of ſaving Faith, as the only complete one, (I mean, this practick Notion) I ſhall add no more Arguments, than what may be inferr'd from thoſe Texts of Scripture, wherein there is the leaſt appearance of expreſſing it; that is, thoſe Texts, wherein this ſaving Faith is deſcribed by no other Act, than that by which we believe the verity of theſe Propoſitions, That Jeſus is the Chriſt, the Son of God, and that he was raiſed from the dead, &c. John 20.39. Theſe things, are written that ye might believe, that Jeſus is the Chriſt, and that believing, ye might have life through his Name. Rom. 10.9, 10. If thou ſhalt confeſs with thy mouth, the Lord Jeſus, and ſhalt believe in thine heart, that God hath raiſed him from the dead, thou ſhalt be ſaved: For, with the heart, man believeth unto Righteouſneſs, and with the mouth Confeſſion is made unto Salvation: 1 John 5.1. Whoſoever believeth that Jeſus is the Chriſt, is born of God: No man can ſay that Jeſus is the Lord, but by the Holy Ghoſt: 1 Cor. 12.3. This was the Eunuch's Faith. whereupon he was admitted to Baptiſm by Saint Philip: I believe that Jeſus Chriſt is the Son of God: Acts 8.37. This was the Faith, for which our Saviour pronounceth Simon Peter bleſſed, Matth. 16.16, 17. Thou art Chriſt the Son of the living God. The ſame was the Faith of Martha, whereupon ſhe expected the Promiſe of Life declared by Chriſt, John 11.26, 27: I demand now, What kind of Faith it is, that is to be underſtood in p. 25theſe Texts? Is it no other than a certain, real, and unfained aſſent to the truth of theſe Propoſitions? and ſhall every ſuch Believer be ſaved? or, is he born of God? Surely, no man that reads the Scriptures, can think ſo: If then this ſpeculative, dogmatical Faith, though never ſo true, in a philoſophical ſenſe, (that is, not only in reſpect of the Object, but alſo in reſpect of the Act of Aſſent) be not the true ſaving Faith; What can …t be but the practical Faith, which anſwers to the foremention'd Notion, of a practical knowledge of God; that is, ſuch a Faith as effectually produceth all ſuch affections, and obedience to Chriſt, with dependence upon him, as the belief of theſe Propoſitions obligeth a man to? I conclude therefore that theſe Texts, and all others, wherein Faith is named as the ſole condition of Salvation, are to be interpreted by that ſingle one of S. Paul, above mention'd, Gal. 5.6. For in Chriſt Jeſus neither Circumciſion, nor uncircumciſion, availeth any thing, but Faith which worketh by Love. So much for that firſt Reſolution to the Queſtion in hand, given by our Saviour himſelf, and S. Paul, viz. That he that will work out his own Salvation, muſt believe in the Lord Jeſus Chriſt: Not as Jeſus only, or a Saviour, but as the Lord, and Chriſt: And to work out this Condition, 1 Theſſ. 1.3.1 Thess 1:3is that which he calls the Work of Faith: being the Work of Obedience to the Lord Jeſus, who is the Author of Eternal Salvation to them that obey him, Heb. 5.9. that is, to them that ſo believe in him, as to obey him.

p. 26TO this agrees an other Anſwer which our bleſſed Saviour made to one that put the queſtion to him in expreſs terms, Matth. 19.17. and Mark 10.17. And behold one came, and ſaid unto him, Good Maſter, what good thing ſhall I do that I may have Eternal Life; And he ſaid unto him— If thou wilt enter into Life, keep the Commandments: Which words (being the Anſwer of him who is the Author of Salvation, and who beſt knew the Condition, whereupon it was to be had, and had leaſt reaſon to utter any thing to the prejudice of his own merits) do plainly ſhew, that the keeping of the Commandments (in ſome ſenſe or other) is neceſſary for him that will be ſaved, as well under the Goſpel, as under the Law.

I am not ignorant that this ſpeech of our Saviour hath received ſuch an interpretation from divers modern Interpreters, as ſeems to imply the quite contrary to this inference, viz. That theſe words were not deſigned for a direct Anſwer to the young man's queſtion, as ſerving to inſtruct him what he was to do to enter into Life; but intended rather to diſcover unto him, his inability to attain Salvation, by any thing that he could do, and thereby to draw him to ſeek it out of himſelf; and diſpoſe him to imbrace the Evangelical way of Salvation, by Faith in him (the Saviour,) without Works.

But this Interpretation (with due reverence to the Authors and Abetters thereof) ſeems to me improbable, upon diverſe Accounts.

1. Becauſe it makes our Saviour's Anſwer to be indirect, and inſufficient, at leaſt; if not untrue. p. 27For, whereas the man's Inquiry was, What he was to do that he might be ſaved; this Anſwer, by this interpretation, gives him either no direction at all; or ſuch a one, as was either not true, or not ſufficient, and by this Hypotheſis, impoſſible to be performed: The keeping of the Commandments, was either neceſſary to Salvation, or it was not. If it were neceſſary; Why ſhould our Saviour, whiles he ſeems ſo plainly to affirm it, be ſuppoſed not to intend it? If it were; How could this be a true Anſwer to the Queſtion?

2. Becauſe I neither find any Circumſtance in, or about this Text, nor any neceſſity from any other, to incline me to preferr ſuch an indirect, obſcure interpretation of our Saviour's words, before that which is direct and plain.

3. Becauſe this ſenſe is diſagreeable to a ſecond Anſwer that our Saviour made, to the reply of this Queſtioniſt; alledging, himſelf (how truly, is not to the purpoſe) to have kept thoſe Commandments. Jeſus ſaid unto him, If thou wilt be perfect, go and ſell that thou haſt, and give to the Poor, and thou ſhalt have Treaſure in Heaven; and come, and follow me. Which laſt words, do indeed imply a neceſſity of Faith in Chriſt, without which no man can come to him; but they do alſo as plainly teach, a neceſſity of Obedience too, without which no man can be ſaid to follow him. And the whole Anſwer doth clearly intimate, that it was not only neceſſary for him, to endeavour the keeping of thoſe Commandments, if he would enter into L…fe, but that he muſt do more than ſo, namely be ready upon his command, to part withall that he had, to follow him, as his Diſciples had done.

p. 284. Becauſe the foremention'd Interpretation ſeems to have been deviſed of purpoſe to exclude the neceſſity of Obedience to Salvation: and to ſecure the Doctrine of Salvation by Faith only, without Works, in ſuch a ſenſe as St. Paul never meant. Therefore I find no ſuch interpretation in any of the Ancients, before the Controverſie about Works was raiſed.

Laſtly, becauſe the ſame neceſſity of Works of Obedience to Salvation, that ſeems to be taught by our Saviour in this Text, is fully and plainly aſſerted by himſelf, and his Apoſtles, in many other Texts. As Mat. 5.20. Except your righteouſneſs exceed the righteouſneſs of the Scribes and Phariſees, ye ſhall in no wiſe enter into the Kingdom of Heaven. Where, by the Sequel of his Diſcourſe, it is evident that he ſpeaks not of a meer imputed righteouſneſs, but ſuch a one as is inherent and practical, conſiſting in the obſervation of the Precepts there; afterward mention'd by himſelf, in the ſame, and the two following Chapters. And, as it were of purpoſe to prevent the error of the Solifidian Doctrine, or a preſumption of Salvation by Faith without Works; he expreſſeth himſelf moſt clearly, Chap. 7.21: Not every one that ſaith unto me, Lord, Lord, (that is, pretendeth, or profeſſeth to believe on me) ſhall enter into the Kingdom of Heaven, but he that doth the Will of my Father, which is in Heaven. The whole Sermon, contain'd in thoſe 3. Chapters, is a ſummary of the Law of Chriſt, Gal. 6.2. The Chriſtian Ethicks, or the inſtitutions of the Chriſtian Philoſophy: The main Scope whereof, is to ſhew upon what terms, and conditions, that Kingdom of p. 29Heaven, which he preached, and promiſed, was to be obtained: as may appear, both from the beginning, and end of the Sermon. For, as it begins with the Promiſe of Bleſſedneſs, limited to the endowments and practice of ſpecial Chriſtian Vertues, ſuch as Humility, Meekneſs, Mercy, purity of Heart, Peace, and Patience, &c. ſo it ends with a peremptory aſſertion of the neceſſity of Obedience to the Precepts before delivered. Chap. 7. from verſ. 22. to the end: Therefore whoſoever heareth theſe ſayings of mine, and doth them, I will liken him unto a wiſe man, which built his Houſe upon a Rock, &c. And every one that heareth theſe ſayings of mine, and doth them not, ſhall be likened unto a fooliſh man, which built his Houſe upon the Sand, &c. Which words can ſignifie no leſs, than that all hopes of Salvation, that are built upon any other Foundation, than that of Obedience to his Precepts, as the proper effect, fruit, and trial of an unfained Faith in him, are built upon the Sands: Or, that the ſtudy of conformity to his Commandments, is fundamentally neceſſary to the hope of everlaſting Life. From whence this Inference ſeems to be neceſſary: that, to believe there is no ſuch neceſſity of good Works to Salvation, is no leſs than a fundamental Error, in the Chriſtian Profeſſion: And ſo (without doubt) it is, if it be held practically; But becauſe ſuch an erroneous Opinion, notionally held, may be conſiſtent with the real practice of Chriſtian Obedience, (as I doubt not but that it is, in many Lutherans, and ſome Antinomians) it doth not neceſſarily exclude from Salvation. For, whoſoever heareth Chriſt's ſayings, and doth p. 30them, is by our Saviour likened unto a wiſe man, that built his Houſe upon a Rock, and therefore ſhall undoubtedly be ſaved, whether he believes his Obedience neceſſary to Salvation, or not. A ſimple error in the Underſtanding, effectually corrected in the Will, (I believe) ſhall never be imputed to the honeſt-minded man.

But conſidering the natural influence of the Underſtanding upon the Will, this Hereſie (though not in it ſelf to be reckon'd in the number of thoſe, which St. Peter calls damnable) may yet eaſily prove ſo. And therefore, though it muſt needs exerciſe the Patience of an intelligent Orthodox Reader, to add to theſe expreſs words of our Saviour, ſo many Teſtimonies of his Apoſtles, as might be alledged from their Epiſtles, for the confirmation of this Doctrine: Yet their pardon muſt be allowed for the mentioning of ſome of them, towards the removal of ſo dangerous an Error, as the ſame Apoſtles thought neceſſary to warn Chriſtians of, by many Emphatical Texts: Saint Paul himſelf, after he had mſiſted ſo much, in his Epiſtles to the Romans and Galatians, upon the Doctrine of Juſtification by Faith, without the Works of the Law, doth ſpecially caution both Churches to take heed of this miſpriſon, Rom. 8.13. If ye live after the Fleſh, ye ſhall die; but, if ye, through the Spirit, do mortifie the deeds of the Body, ye ſhall live: See Gal. 5.6.21. and Chap. 6. v. 7, 8, 9.15: Be not deceived, God is not mocked; for whatſoever a man ſoweth, that ſhall be alſo reap. For he that ſoweth to his Fleſh, ſhall of the Fleſh reap corruption; but he that ſoweth to the Spirit, ſhall of the Spirit reap life everlaſting. Know ye not that the p. 31unrighteous ſhall not inherit the Kingdom of God? Be not deceived: neither Fornicators, nor Idolaters, nor Adulterers, &c. ſhall inherit the Kingdom of God. 1. Cor. 6.9, 10. St. James, Jam. 2. ſpends a whole Chapter to undeceive Chriſtians of this Error: St. John gives the ſame admonition: 1 Jo. 3.7. Little Children, let no man deceive you, he that doth righteouſneſs, is righteous, as he is righteous. He that committeth Sin, is of the Devil; &c. What can be plainer than the words of our Saviour? Rev. 22.14. Bleſſed are they that do his Commandments, that they may have right to the Tree of Life, and may enter in through the Gates into the City. viz. the heavenly Hieruſalem, From whence it is to be concluded beyond diſpute, that howſoever the right to this heavenly Inheritance, be at firſt obtained by the act of an unfeined Faith in Chriſt; yet it is held by the homage of Obedience to the Commandments.

I ſhall conclude with that General Doctrine ſo oft delivered, as well in the New, Rom. 2.6. 2 Cor. 5.10. Mat. 16.27. Rev. 22.12.Rom 2:62 Cor 5:10Matt 16:27Rev 22:12as in the Old Teſtament: That God will render to every man according to his Works: Confirmed by our Saviour's deſcription of the laſt Judgement, Matth. 25.31. to the end of the Chapter. That all men ſhall fare in the Life to come, according to their doings in this, L. Herbert E. of Cherbery Lib. de Veritate.is one of the five Articles of that Faith, which a late Author hath endeavoured to prove to be as Catholick, as Reaſon it ſelf: And therefore was never left out in any Religion that hath obtain'd in the World. Nor was ever denied by any Philoſophers, that acknowledg'd p. 32the immortality of the Soul, and any Life after this. No Religion can be made out to be rational in the Theorie, much leſs perſwaded into Practice, without the eſtabliſhment of this Principle: which being eſtabliſhed, doth certainly inferre a neceſſity of keeping God…s Commandments, in order to the hopes of eternal Life: which was the thing to be demonſtrated.

But againſt this Doctrine many things may be objected; as 1. That it ſeems to evacuate the diſtinction of the old, and new Covenants, by confounding the condition of them, which, by this Hypotheſis, ſeems to be the ſame, viz. Do this and Live: 2. That it layes a burthen upon Chriſtians, as heavie as that which the Jews were never able to bear; and gives occaſion for the Diſciples Queſtion; Who then can be ſaved? 3. That it ſeems to contradict Saint Paul's Doctrine of Juſtification by Faith, Rom. 4.44.Rom 4:44without Works. 4. And to favour the Popiſh Doctrine of Merit.

Theſe Objections will be moſt conveniently anſwered, after we have conſidered the third Text, from whence we deſigned to complete the Anſwer to that great Queſtion, What we ſhould do to be ſaved? A Queſtion put to Saint Peter, and the reſt of the Apoſtles, by the Jews, Acts 2.38.39. Now when they heard this, they were pricked in their heart, and ſaid unto Peter, and to the reſt of the Apoſtles, Men and Bretheren, what ſhall we do? Then Peter ſaid unto them, Repent, and be baptized, &c. The neceſſity of Baptiſm to Salvation, (grounded upon the words of our Saviour, John 3.5, 6.) is not here to be diſcuſſed, becauſe it can have no place p. 33…n that Work to which the Apoſtle exhorts Chri…ians already baptized. But that other Injunction which is joyned with it (being a ſpecial part of the end; and ſignification of Baptiſm) viz. to Repent, is a main part of that Work or Buſineſs by which a man is to work out his own ſalvation. As appears by many other Texts of Scripture, wherein the neceſſity of Repentance to Salvation, is expreſly taught: It was the firſt Evangelical Precept, the very firſt word, whereby the Goſpel began to be preached, both by the fore-runner, John the Baptiſt, and by our Saviour himſelf, Matth. 3.2. and 4.17. So John began his preaching in the Wilderneſs, ſaying, Repent ye, for the Kingdom of Heaven is at hand; In like manner Jeſus began to preach; and to ſay; Repent, for the Kingdom of Heaven is at hand: Intimating, that whoſoever deſired any part in that Kingdom, muſt qualifie himſelf for it by Repentance: It was the end of our Saviour's coming into the World, as himſelf faith, Matth. 9.13. I am come to call Sinners to Repentance. And, when he left the World to the teaching of his Apoſtles, his Appointment was, that Repentance, and Remiſſion of Sin, ſhould be preached in his name among all Nations, Luk. 24.47: For, Him hath God exalted, with his right hand to be a Prince; and a Saviour, to give Repentance to Iſrael, and Remiſſion of Sin. Acts 5.31. Not willing that any ſhould periſh, but that all ſhould come to Repentance, 2 Pet. 3.9. In theſe, and many other Texts, the intire condition of Salvation, is expreſſed by this term of Repentance: which is therefore called Reptenance unto Life, and Repentance to ſalvation: Acts 11.18: 2 Cor. 7.10.

p. 34The equity and neceſſity of this condition, unto the Remiſſion of Sin, is not (as I conceive) grounded upon any arbitrary, or poſitive Will o… God, ſupernaturally revealed; but hath its foundation in the Law of Nature and Reaſon: Fo… natural Reaſon, if it be not groſly corrupted by Self-love, or perverted and abuſed by Superſtitions inſtructions, will certainly teach a man this Leſſons That, to qualifie him for, and render him capable of a Pardon, Luk. 17.3.Luke 17:3for any wilful offence, (if it be but againſt a man) it is neceſſary he ſhould Repent the doing of it. Becauſe the want of this Repentance, ſuppoſeth the juſtification of the Offence, or, at leaſt, a wilful continuance in it: which makes the pardon, without it, to imply an allowance, or toleration of the Offence, and makes the offended party to be reconciled as well to the iniquity of the Offender, as to his Perſon: Which being perfectly unreaſonable, ſhews the indiſpenſableneſs of this qualification for the ſalvation of a Sinner, which ſuppoſeth the remiſſion of his Sin.

Hereupon it is to be believed, that Heathens, by the light of natural Reaſon, as oft as they would attend unto it, could not but underſtand the neceſſity of Repentance, for the averting God's anger, and the hope of pardon for ſuch groſs Crimes as their Conſciences were terrified with. And though they might conclude, more than probably, (from the Goodneſs of God, eſſentially included in the notion of his Being, and ſufficiently declared by his Works) that he was reconcilable to ſinners, upon ſome terms or other; yet, to believe him willing to pardon foul iniquities, without p. 35exacting the Repentance of the Offenders, was ſuch an abſurdity as could not be entertained without notorious corruption of their Reaſon. But, by the Hiſtory we have of their Religion, it appears they were ſo much abuſed with preſcription of other wayes and means of expiating their ſins (to wit, by Sacrifices, ritual Purgations, and Luſtrations, ſuggeſted by their covetous Prieſts) that there is indeed little mention of this Doctrine of Repentance amongſt them. The very word being rarely to be found in their books. And no marvel they ſhould be diſpoſed to liſten after other ways of purging their ſins (which were recontilable with retaining the practice;) ſeeing the whole maſs of corrupt Nature is found to be as averſe to the remedy of Repentance, as it is prone to the Sin that needs it.

It was the deluſion, and the hypocriſie of the Jewes, to truſt to other Remedies of Sin, with neglect of this, as we find by the frequent complaints of the Prophets. Nor are Chriſtians any better affected to this wholſome Cure for Sin: but every whit as much inclined to elude the neceſſity of it, or at leaſt to cheat their own Souls in the hypocritical pretence of it. But the more Evidence there is for the neceſſity of Repentance unto Salvation, the more neceſſary it is to have a right Notion of the Nature of it. Becauſe the miſtake in this point is no leſs dangerous, than in that of Faith. Nor are men leſs apt to be deceived in the one, than in the other. And if there be indeed an indiſpenſable neceſſity of Repentance, as well as Faith, unto Salvation; the carnal mind is not ſo ſollicitous to find out the trueſt as the eaſieſt notion of them p. 36both; that is, ſuch a one sa is practicable, with the leaſt reſtraint to his luſts, or moſt conſiſte… with his licentious liberty. Such a notion of Faith we met withall before, and if there were not ſome other of Repentance, as eaſie; it were ſcarce poſſible for men to perſwade themſelves, they have repented of their Sins, without any actual ſincere reformation of their lives; Or, to believe that the laſt hour of their lives is time enough for this work, when they know ſuch a reformation is altogether impoſſible.

But I am not in this place to enter upon the common place of Repentance, or to diſcourſe … the various acceptions of the word. My deſign i… only to ſhew what that Repentance is, which i… neceſſary to be wrought out, in order to a man's ſalvation. And that will be learned moſt compendiouſly, from a remarkable Text of Saint Pauls, 2 Cor. 7.10. For godly Sorrow worketh Repentance to Salvation, never to be repented of. Where it is firſt to be obſerved, that the riſe or ſpring of Repentance, is **foreign.Godly Sorrow, or … Sorrow according to God: which inports, firſt a due ſight and ſenſe o… Sin: ſecondly, a hearty ſorrow for it, as it relat… to God; that is, as it is a tranſgreſſion of the Law of God; and ſo, injurious and offenſive … Him; and not only as it is noxious, or perilous … our ſelves.

There may be a true Godly ſorrow, as well fo… the ſufferings as the ſins of others. But the ſorrow which is apt to bring forth repentance, is a ſorrow for our own ſins: And two things there are in Sin which are the juſt matter, and motive of a Godly p. 37ſorrow; 1. The nature of it: 2. The effects, and conſequents of it. 1 Joh. 3.4. Rom. 2.15.1 John 3:4Rom 2:15The proper nature of ſin, is, the tranſgreſſion of Gods Law, whether written in the Bible or in the Heart, The Effects of ſin, do referre either to God, or to our Selves and our Brethren. Thoſe which reſpect God, are, his diſpleaſure, and his diſhonour. For all ſin is both diſpleaſing, and diſhonourable to God, upon the ſame account; becauſe it is a tranſgreſſion of his will. Thoſe which reſpect our ſelves, are …ll manner of evils, privative, and poſitive, that may accrue to us, from ſin, either by the nature, or by the puniſhment thereof. Now albeit theſe …atter events of ſin, be juſt matter of ſorrow; …nd that ſorrow may alſo conduce to the effect of …epentance; yet is not this properly called Godly ſorrow, becauſe it is not a ſorrow for Gods cauſe, ſo …uch as for our own. And the root of it is ſelf-…ove, rather than the love of God. I conclude …herefore, that the proper object, and motive of …odly ſorrow, is ſin, as ſin, conſidered with …e event that neceſſarily proceeds from it, as ſuch, …z. the diſhonour of God, with his juſt diſpleaſure: …hich being the greateſt evil in the world, is the …teſt matter of Sorrow. The glory of God, and his …vour, are the moſt deſirable good things, and …ght to be the higheſt ends, that we ſhould pro…ound to our ſelves, and moſt to be rejoyced in. …nd therefore the contraries of theſe things, (his …iſhonour and his diſpleaſure) ought above all …ings to be averted, and grieved for. And the …rrow for ſin upon theſe conſiderations, is the …oſt Godly ſorrow, becauſe it implies a love to God, p. 38with a converſion of our wills unto his will, from which by ſin it had been averted. This is tha… Sorrow which is ſignified by the Scholaſti… term of Contrition, the abſtract of the concre… word, ſo oft uſed in Scripture (Contrite) to expreſſe the diſpoſition of a penitent heart. Th… Latin word Poenitere, and the Engliſh to Repe… do firſt and moſt properly ſignifie to be ſorry … a thing done amiſs. And the word Repentan… in Scripture doth ſometimes ſignifie no more th… this. But in this Text and all others, where … hath the promiſe of ſalvation, or remiſſion of … annexed to it, Repentance hath a further ſignifi… tion. Which is,

The ſecond thing to be obſerved from … Apoſtle's words, towards the rectification of me… judgments, concerning the notion of Chriſtian R… pentance which is available to Salvation, viz. that is not a bare ſorrow for ſin, though it be a goeſorrow, much leſs every kind of ſorrow. A n… may have ſorrow for ſin, more than enough, a… yet be as far from repentance to Salvation as Ju… was, who is expreſly ſaid to have repented h… ſelf, Matth. 27.3. His heart was deſperately, … mortally wounded, with the ſenſe of his … and ſorrow for it: But a godly forrow it was … that brings forth repentance to Salvation, but … quite contrary, the ſorrow of the world that br… forth death; Act. 1.25.Acts 1:25and haſtened his diſp… to his own place; where there a good ſtore of ſuch penitents, weeping, and waing, and gnaſhing their teeth, without d… for their ſins that brought them thither. Jud… caſe was indeed very miſerable; if we conſider a p. 39repentance, wherein there ſeems to be a diſtinct example, of all three parts of the Scholaſtical repentance. As firſt, ſuch a deep Attrition, as, by the Pontifician Doctrin, ſeemed to want nothing, to have turned it into Contrition, but Abſolution; which, conſidering his free and particular Confeſſion, (the ſecond part of his Repentance) I have ſinned in betraying innocent blood; and that joyned with a voluntary ſatisfaction, (the third part) in his bringing again the thirty pieces of ſilver) was unmercifully denied him by the chief Prieſts. Matth. 27.3, 4, 5.Matt 27:3Matt 27:4Matt 27:5But Judas his conſcience could not be ſatisfied, much leſs his ſin diſcharged, with all this repentance; which yet was a great deal more than that which is commonly preſumed to be ſufficient. For moſt people think, if their conſciences be pricked with the ſenſe of their ſins, ſo that they can ſay they are ſorry for them, let it be upon what conſideration it will, they are truly penitent, eſpecially if this ſorrow be but diſtinguiſhed from that of Judas, by a preſumptuous hope and confidence of pardon. And much more, if they can but deceive themſelves, into a preſent ſleight purpoſe of ſome amendment of their lives: Then they think they are out of danger, and may build upon the promiſe of the Goſpel, for a certain Pardon. Whereas by the neceſſary ſenſe of this Text, it is perfectly evident, that the moſt ſincere ſorrow for ſin, is not, in it ſelf, a compleat repentance, but a cauſe, and a preparative to it: For, Godly ſorrow worketh repentance; But the cauſe, and the effect cannot be the ſame thing; nothing can produce it ſelf.

But becauſe Godly ſorrow, if it be right, will p. 40work repentance, therefore it may in ſome caſe (where there is no time for any works to be brought forth) be accepted for Repentance, upon the ſame account, by which the will is accepted for the deed, when it is a ſincere, firm, and ratified Will; which God only can judg of, and which it is ſcarce poſſible for any man to know of himſelf, without ſome reaſonable trial.

And therefore there is ſmall comfort for any man in a repentance that hath proceeded no farther. God may indeed ſee it to be ſincere without any triall, and therefore may accept it: And therefore we are not to judge any ſuch Penitent, but leave him to the judgment of God, and hope the beſt. And ſo we may do in our own caſe; But we can have no better aſſurance of the validity of our repentance, than we have of the ſincerity of our own hearts, which are deceitfull above meaſure.

But, that Sorrow for ſin alone, is not repentance, may be confirmed by the forementioned wo d… of St. Peter, Act. 2, 27, 28. When he had convinced the Jews of their hainous wickedneſs i… the murder of the Lord Jeſus, it is ſaid, They were pricked in their hearts, and ſaid unto Peter, and the reſt of the Apoſtles, Men and brethren what ſhall … doe? which ſurely doth ſufficiently expreſs th… ſorrow for their ſin: And if that had been all th… goes to repentance, might not he have ſpared tha… precept in his anſwer (Then Peter ſaid unto them, Repent) and have contented himſelf with his additional advice, and be baptized every one of y… in the name of Jeſus Chriſt, for the remiſſion … ſins.

p. 41I conclude therefore from the evidence of theſe Texts, that a bare ſorrow for ſin, is not repentance: much leſs is it a bare acknowledgment, or confeſſion of ſin, which may be without any ſuch ſorrow; and of it ſelf ſignifies no more than that a man hath cauſe to repent, not neceſſarily that he doth ſo: It imports a conviction of the conſciene, not any converſion of the will, For a man may acknowledge himſelf to have done evil; without any intention of ceaſing from the practice: Judas, and Pharoah, and Saul, Mat. 27.3. Exod. 9.13. 10s 16. 1 Sam. 15.24.30.26.71.Matt 27:3Exod 9:13Exod 9:101 Sam 15:241 Sam 15:301 Sam 15:261 Sam 15:71did all confeſs they had ſinned but were no true penitents: There are none more impenitent, than many of them who make formal confeſſions of their ſins privately and publickly, oft enough. Papiſts have a general cuſtome to come to confeſſion once in a while, with ſome formal ſhews of Contrition, whereupon of courſe they muſt be abſolved, without and before any other teſtimony of their repentance: And then they think they are clear with God Almighty for all that is paſt: and being ſo, they think they may make bold to run on the ſcore again for a time, with a purpoſe of acting over the ſame pennance again, when time ſerves for their new ſins. And this is taken by the vulgar people to be the buſineſs of repentance, ſufficient to ſave them; from Hell, at leaſt; though not from Purgatory: So that, if they be not prevented at laſt (by ſudden death) of time or opportunity to act this repentance, they are ſafe enough, though they live in a courſe of ſin: And againſt that fear they have alſo this Salvo, that, if it ſhould ſo fall out, their intention and deſire of confeſſion p. 42ſhall be accepted for the deed. And this Doctrin wants nothing but the ſeal of Infallibility, to make it the moſt Comfortable to fleſh, and bloud, that can eaſily be invented: However, though it be no Article of Faith, yet it is ſafe enough to believe it, becauſe it wants not the warrant of a probable opinion, from the judgment of the Doctors that have taught it.

But to make the worſt of it; how falſe and pernicious ſoever this Opinion, or Practice be, it is altogether as true, and as ſafe, as that which is commonly followed by us. The only difference is, that we have the advantage of them for eaſe; whiles we can excuſe our ſelves, of all their trouble and ſhame of confeſſing our ſins to a Prieſt, and ſatisfy our conſciences with doing it to God only, with as little ſincerity, and leſs regret, than they do to a man. For, what is more ordinary with us, than for people to make ſolemn Confeſſion of their ſins, joyntly in the publick Congregation, and particularly, after a faſhion, in their private Devotions every day, and to ask God forgiveneſs, and then return to them again, as conſtantly as night and day, light and darkneſs, do ſucceed one another: As if it were a matter of courſe, as neceſſary for us to do, as to ſleep and wake. How many are they in both Churches, that doe perſwade themſelves, that the Duty of Repentance, is ſufficiently diſcharged, by ſuch a formal cuſtomary practice of confeſſion; which (ſo performed) is ſo far from the effect of a true Repentance (that is, from availing any thing towards the remiſſion of ſin) that it muſt needs be a great aggravation thereof: in aſmuch as it can ſignifie, before God, nothing p. 43more than a continued practice of impudent hypocriſie. For what elſe can it be for a man daily to confeſſe his ſins, without any real deſire, purpoſe, or care to forſake them? And this hypocriſie is very much augmented by the formality of ſuch devout petitions as are uſually joyned with ſuch confeſſions, viz. that God will grant them hereafter, to live a ſober, righteous, and godly life, to the glory of his holy name: and that the reſt of their life, hereafter may be pure and holy: that they may hereafter ſerve and pleaſe God in holineſs of life, and the like: which prayers going out of fained lips (as they muſt needs do, whiles the things prayed for, are neither deſigned, nor deſired) are turned into ſin: being an open flattering of God with their lips, whiles their hearts are far from him: What elſe can it be but a plain mocking of God, and taking his Holy Name in vain, for a man with ſuch ſeeming devotion, to pretend an humble, and earneſt deſire of his grace, to enable him to perform ſuch things as he never intends to go about? This Repentance therefore conſiſting only in ſuch formal confeſſions, and petitions, is nothing but an addition to the ſin of the hypocritical penitents, and therefore far enough from the right notion of repentance to ſalvation.

But hitherto I have inſiſted only upon ſome groſs miſtakes about the matter of repentance, whith remain to be rectified by a right deſcription of the true nature of that duty: wherein, it muſt be acknowledged that the forementioned things (viz. ſorrow for ſin with confeſſion thereof to God) being ſuppoſed to be ſincere, and joyned with an unfained purpoſe of forſaking all known ſin in p. 44the contrary practice of a holy life, are not only true and real parts of repentance, but do amount to the effect of a true repentance inchoate or bebegun: whereunto nothing is wanting to compleat the being of it, but the intire performance of ſuch a purpoſe, in the ſequel of a mans life: As may be learned from the words of the Baptiſt; Matth. 3.8. Bring forth therefore fruits meet for repentance; and the like of S. Paul, preaching to the Gentiles, That they ſhould repent, and turn to God, and do works meet for repentance, Acts 26.20. Both which Texts do ſignifie, that repentance hath a kind of exiſtence (as it were in its root) antecedent to the fruits, and works thereof. And the latter of them doth ſpecially declare wherein the true notion and nature thereof doth conſiſt, viz. in turning unto God. Repent, and turn unto God; the latter phraſe is exegetical, declaring the ſenſe of the former. To repent is to turn unto God; which ſuppoſeth an averſion from God, as the antecedent condition, and poſture of every penitent ſinner. And ſo much is ſignified by the name of a ſinner; Sin being nothing elſe but an averſion or turning away from God.

So that Repentance being the ſame thing with Converſion in Scripture-ſenſe, is a relative word, having a double tearm of relation, à quo & ad quem, from which, and to which The latter is expreſſed by the Apoſtle in the forementioned words, foreign.Repent, and turn unto God. From whence it is called Repentance towards, or unto, God, Act. 20.21. The former is ſignified by the ſame Apoſtle, He. 6.1. Repentance from dead works, that is, from ſinful works, called dead works p. 45becauſe they are the acts of a man Spiritually dead and deſtitute of Spiritual, and Divine life. Theſe two things make up the intire ſignification of repentance, viz. turning from ſin as ſin, that is, all known ſin; unto God, that is, unto the univerſal duty of obedience unto his will: moſt fully and plainly expreſſed by the words of the Prophet, Ezek. 18.21. But if the wicked man will turn from all his ſin which he hath committed, and keep all my ſtatutes, and do that which is lawful and right, he ſhall ſurely live, he ſhall not die, This I take to be one of the plaineſt, and compleateſt deſcriptions of Repentance which is to be found in Scripture: Wherein the ſame general duty is otherwiſe ſet forth, in great variety of expreſſion: As, to rent the heart, to circumciſe the foreskin of the heart, to abhor our ſelves, to ceaſe to do evil, and learn to do well, To crucifie the old man, and the fleſh, to mortifie the deeds of the body; to cleanſe ourſelves from all filthineſs of fleſh and ſpirit, and to perfect holineſs in the fear of God; to put off the old man, and put on the new, to cleanſe our hands, and purifie our hearts, to deny all ungodlineſs, and wordly luſts, and to live ſoberly, righteouſly, and godly, in this preſent world, &c. Wherunto the general termes of Regeneration, Sanctification, and the new Creature, are materially equivalent.

Theſe and many other expreſſions there are of the ſame general duty: all of them ſignifying an eſſiectuall change of the whole man, inward and out ward; beginning in the mind or underſtanding; foreign.by which all humane affections and actions are governed from whence both Greek and Latin names are derived which primarily and properly ſignifie a p. 46change of the mind, or intellectual part of the ſoul, but are underſtood practically, as before I ſhewed, cencerning Faith, and Knolwedg, in Scripture-ſenſe: Thus is Repentance expreſſed by the Apoſtle to be, a renewing in the ſpirit of the mind; Eph. 4.2, 3. Rom. 12.2.Eph 4:2Eph 4:3Rom 12:2a transformation of a man by the renewing of the mind; putting off the old man with his deeds, Col. 3.10.Col 3:10and putting on the new man which is renewed in knowledg: Theſe expreſſions (with other like) do ſignifie this work of converſion, foreign.to begin in Repentance or the underſtanding, the ruling faculty in a man; the prime recipient of all grace which therfore is ſometimes called light, Eph. 5.8. Heb. 6.4.Eph 5:8Heb 6:4illumination, and inlightning: as, on the contrary, ſin is termed darkneſs very frequently. Repentance comprehending the whole work of grace, is begun in the mind, but hath its moſt proper effect, and ſeat in the Will, as ſin alſo hath. It is the effectual, habitual, converſion of the Will that makes out a true Repentance; that being the only faculty which is capable of command, and moſt directly and immediatly obliged to obey, having alſo the power of commanding the affections and actions of the whole man.

And upon this account it is, that Sorrow for, and Confeſſion of ſin, do ſometimes ſignifie a true Repentance, having the promiſe of pardon annexed to them: becauſe where they are ſincere, they do infer ſuch a change in the Wil, as amounts to Repentance. For a true godly ſorrow for ſin as offenſive to God and repugnant to his juſt and holy Will, cannot be ſeparated from a real purpoſe of forſaking p. 47the ſin. Becauſe it is impoſſible for a man to be ſincerely ſorry for that which the Will allows, either as already done, or to be done hereafter. And therefore alſo ſuch confeſſion of ſin as proceeds from a godly ſorrow, doth neceſſarily imply a converſion or change of the Will; which if it be ſo radicated, and fixed, as will prove effectual upon the trial, (which God only knows) is nothing leſs than a true Repentance begun in the Heart. But this may ſeem more than enough, to have been ſpoken by way of Explication of ſo ordinary a Point: whereunto therefore I ſhall add no more in this place, but this one advertiſement, to apply it to my Text; That, ſeeing Repentance is a work of abſolute neceſſity to Salvation, whoſoever deſires to work out his own ſalvation, muſt be careful to work out his Repentance; which is done only by bringing forth fruits, or works, worthy of repentance: which can be no other than the works of a holy life: Seeing the work of Repentance can only be ſaid to be begun, by godly ſorrow, and confeſſion of ſin; and that only, when thoſe things are joyned with a firm and ſincere purpoſe of reformation: it is evident that the entire duty can no otherwiſe be wrought out, than by a conſtant, and faithful performance of that godly purpoſe.

Having now laid down from Scripture the nature of Repentance, I come to the Anſwer of the Objection before mentioned, conſiſting of two Branches: 1. That the urged neceſſity of obedience to the commandments, as part of the condition of the New covenant, deſtroies the diſtinction of it from the Old: making both of them to p. 48in theſe general terms of, Do this and live. And the conſequence of this, is 2. That the burthen, hereby laid upon Chriſtians, is intolerable, in as much as the keeping of the Commandments, is a yoak too heavy, for the ſhoulders of lapſed nature, though ſtrengthened by grace.

My anſwer to this Objection, ſhall be grounded upon the Doctrin of Repentance, as that is no other than a peculiar precept, and priviledg of the New Covenant: Repentance (as hath been ſhewn) in the compleate ſenſe of the word, and extent of the duty, requires obedience to the commandments, (as Faith alſo doth); but not the ſame obedience, which the Law requireth. I ſay therefore, that repentance is a precept of the ſecond Covenant, and not of the firſt; a precept of the Goſpel, not of the Law, as ſuch: For to repent ſuppoſeth Sin, which by the condition of the firſt Covenant (ſuppoſed to be made with man-kind in his innocency) is indiſpenſably excluded: Repentance cannot become a duty, till a man hath broken the Law, and therefore cannot be a direct and abſolute precept of the Law: I ſay, a direct or abſolute precept of the Law in its prime intention, Repentance is not. But a conſequent hypothetical, indirect precept it is, of a ſecond intention. That is, upon ſuppoſition a man hath once tranſgreſſed the Law, he is implicitly bound by the ſame Law to repent: as Repentance ſignifies a ceſſation from ſin, and a return to the duty of obedience. Otherwiſe a man might be diſcharged from the obligation of the Law by breaking it. Rom. 4. 1 Joh. 3.Rom 41 John 3And then he that had ſinned once, could ſin no more; becauſe, where there is no p. 49Law, there is no tranſgreſſion. But that Law that binds a man to perpetual obedience, doth not only bind a man from ſinning once; but, ſuppoſing that he hath done ſo, it muſt needs oblige him to ceaſe from continuing in his ſin; But properly and directly, Repentance is a precept of the Goſpel, directed to the tranſgreſſors of the Law, as a remedy for the breach of it, and a condition of pardon, not allowed by the Original Law. And therefore, it is not a precept only, but a priviledg, peculiar to the Goſpel; being a gracious diſpenſation, and mitigation of the rigour of the Law, Act. 11.18. God hath granted to the Gentiles repentance unto life. That a ſinner upon his repentance (through Faith in a Mediator that hath expiated his ſins) ſhould obtain remiſſion of his ſin, and be diſcharged from the penalty of the Law, is a new grant, grace, and priviledg of the ſecond Covenant.

The difference therefore between the firſt, and ſecond Covenant, lies not in the common ſenſe of thoſe general terms; Do this and live: as if the ſecond Covenant required nothing at all to be done (which is contrary to our Text and all thoſe which have been alledged for the explication thereof) but partly in the ſpecial ſignification of the Word this; and partly in a gracious promiſe of Grace, ſufficient to enable a man to perform what ever is to be underſtood by that word this; which cannot be ſo interpreted as to ſignifie the ſame thing in reference to both Covenants: Becauſe, though ſomething be required to be done, as a Condition of the new Covenant, as well as of the old: yet not the ſame: For, ſomething was required in the old, which is not in the new, and ſomething is required p. 50in the new, which was not in the old: and ſomething is required in both. For inſtance; The old Covenant indiſpenſably required perfect innocence, in an entire fulfilling the whole Law, written in the heart of man, or declared (or to be declared) by divine Revelations; leaving no place for any ſuch thing as Repentance to be admitted for a Remedy of Sin: But, this perfect Innocence is ſo far from being required in the new Covenant, as the very Suppoſition of it prevents and deſtroyes the end and deſign of the New; which imports a plain contradiction to ſuch ſinleſs innocence: In as much as the new Covenant is nothing elſe but a Remedy provided by the grace of God, for the want of ſuch innocence: Were it poſſible to perform the condition of the old Covenant, the new could have no place: becauſe, that ſuppoſeth a man a tranſgreſſor of the old. And if now it were poſſible for any man to obey the whole Law, without any new tranſgreſſion, yet he that is already a ſinner, Rom. 5.18, 19.Rom 5:18Rom 5:19(as all men are by the firſt tranſgreſſion) could not be ſaved by that Covenant, becauſe his being ſo, renders him incapable of pleading performance of the Condition thereof. This therefore is a main difference between the two Covenants. The firſt exacts perfect Obedience and Innocence, the ſecond admits Repentance.

A ſecond difference of theſe Covenants, is in the firſt and principal Article of the new Covenant, which is conſigned, upon the Condition of Faith in Jeſus Chriſt, as a Saviour to ſave us from our Sins. Which alſo imports a plain Repugnance to the Condition of the firſt, in as much as it implies p. 51a violation of it. Faith in a Saviour, to ſave us from our Sins, could be no precept of the old Covenant; becauſe, that doth neither declare nor admit any ſuch Saviour. Theſe are two main things, whereby the two Covenants are diſtinguiſhed in their Conditions; and it is not requiſite in this place to name any more.

But with theſe Differences, there is alſo ſomething common to both: and that is, the general Obligation of Obedience to the Commandments, according to the expreſs words of our Saviour before alledged: If thou wilt enter into Life, keep the Commandments: And this I take to be a duty of ſuch neceſſity, as could not be diſcharged or diſpenſed with by any poſitive Will, or Covenant of God, upon any Conſideration whatſoever: No not upon that of a moſt perfect ſatisfaction for the breach of the Law, with an intire fulfilling of it by a Surety, for, and in the ſtead of the Tranſgreſſors: I ſay, that neither upon this, nor any other Conſideration, the Duty of Obedience to the Moral Law of God, could be diſcharged, or diſpenſed with: For theſe Reaſons;

1. Becauſe ſuch a diſcharge or diſpenſation, is contrary to the Soveraignty of God, which importeth an Authority to command all Creatures that are capable of receiving, and obeying any commands. This Authority being eſſential to the Divine Nature, He cannot deveſt himſelf of, by any poſitive Will, no more than he can deſtroy his own Eſſence: But, to diſcharge a Creature capable of the duty of Obedience, from all obligation thereunto, were to put off that Authority; becauſe, Where there is no obligation to p. 52obedience, there can be no authority to command. If therefore God ſhould diſcharge a Creature of his duty of Obeying his Commands, he ſhould thereby quit his Soveraignty over that Creature, which is altogether impoſſible.

2. Becauſe ſuch a liberty granted to any part of mankind, is contrary to the Juſtice, and Holineſs of God, in as much as it implies a licence, and toleration of the utmoſt wickedneſs, that could be committed by them that had obtain'd this liberty: For, where there is no reſtraint put upon the wills of men by any binding law, there muſt needs be the utmoſt of licenſe.

3. Becauſe this Liberty is contrary to the nature of Man, as he is a Reaſonable Creature. Becauſe, as he is reaſonable, he is capable of receiving Commands, and Laws from his Creator; and as he is a Creature, he is naturally bound to be ſubject to them: The relation of a Creature naturally importing ſuch a debt of ſubjection to the Creator, as can never be diſcharged;

4. And laſtly, Becauſe there are ſome Divine Laws which are in themſelves indiſpenſable to a reaſonable Creature: Such is that which is commonly called the Moral Law, in the ſtricteſt ſenſe, ſignifying (not all Precepts, that concern the manners of men, but) the ſame thing with the Law of Nature, and right Reaſon; Which, as it teacheth a diſtinction of Good and Evil, contained in the nature of ſome actions, antecedent to any poſitive or expreſs Law of God or man, ſo doth it indiſpenſably oblige to the practical obſervation thereof. foreignThis is that effect of the Law written in the Heart, p. 53Rom. 2.15. foreign.which cannot be blotted out by any abrogation, without blotting out the reaſon, that is, the nature of man. That which is in it ſelf Evil cannot without contradiction become indifferent, or lawful; But that which is not reſtrained, or forbidden by any binding Law, muſt needs be lawful. Therefore the opinion of Libertines, and Antinomians, affirming Chriſtians under the Goſpel, to be diſcharged from the duty of Obedience, to any Law or Command of God, as ſuch; is not only falſe and heretical, but alſo impoſſible to be true: in as much as it imports a repugnancy to the nature both of God and man, and all diſtinction of Good and Evil; and withall it evacuates all pardon of ſin, by concluding an impoſſibility of committing it: For, where no Law is, there can be no Tranſgreſſion: I conclude therefore, that the duty of Obedience to the Moral Law, is common to both Covenants: And that when Saint Paul ſaith, We are not under the Law, but under Grace, Rom. 6.15. his meaning cannot be, that we are not under any Obligation of the Law, but that we are not under the rigorous Exaction of the Law, requiring perfect obedience, without affording either pardon, for any Offences againſt it, or any ſufficient aid of Grace to perform it. Chriſtians by the Covenant of Grace, which now they are under, are delivered from that deſperate ſtate, which the Law leaves them in, that are under it; being relieved by a double Grace, firſt of pardon of Sin upon Repentance; and ſecondly of ability through the aſſiſtance of God's Spirit, to yield ſuch obedience to the Law, as will be accepted.

p. 54And ſo to the Objection of the burthen of that Obedience, which by the premiſſes hath been aſſerted neceſſary to Salvation, I anſwer; That God's accepting (by the new Covenant) Repentance, joyned with Faith in Chriſt, inſtead of perfect Obedience required in the old, is a ſufficienu abatement of the intolerableneſs of the old yoke, and as ample a diſpenſation, as could be afforded to Sinners, to qualifie them for ſalvation: which will further appear upon theſe Conſiderations;

1. That Repentance (ſuppoſing men to be ſinners) admitted by the Covenant of Grace for the Condition of Salvation, affords a remedy for Sin, and a capacity of Life, to them that by the old Covenant are abſolutely excluded from all hopes thereof.

2. That Reformation of life and future obedience, which Repentance ſignifies, is not the ſame which the Law exacts; that is, not abſolute, and perfect, without any manner of defect. Not the not-ſinning at all, but the not wilfully, and preſumptuouſly ſinning, and abiding therein impenitently, after the receiving **foreign.the knowledge (or acknowledgment) of the truth, Heb. 10.26. A ſincere deſire, and faithful indeavour of obedience, is accepted for Repentance: which may conſiſt with ſome ſuch things as the Law condemns; as, ſins of ignorance (not affected,) ſins of Infirmity, and ſurreption, Imperfection in the performance of duty, ſincerely indeavoured; with many frailties, which a Chriſtian labours under, and againſt, but cannot perfectly overcome. Such things as theſe, although as tranſgreſſions of the p. 55pure and perfect Law of God, they have the nature of ſin, yet by the tenor of the new Covenant, and through the mercy of God in Chriſt the Mediator thereof, they ſhall not be imputed to the penitent ſinner, that by a true Faith layes hold upon that Mediator. So that there be ſome ſins which do not make void the effect, and benefit of Repentance, but are conſiſtent with the truth of it, and a regenerate ſtate.

But becauſe it is difficult to determine preciſely and excluſively what they are, it concerns every true penitent, to take as much heed as he can, of all ſin, and not to preſume of any indulgence, for the leaſt, that can be avoided by him; And whiles it is ſaid that ſome kinds of ſin, are conſiſtent with ſuch a Repentance, as is available to ſalvation, it is implyed that others are not ſo; and ſuch are all groſs, wilful, and preſumptuous ſins. But,

3. Neither do ſuch ſins as theſe, after a man hath once truly repented, exclude a ſinner, from the benefit of the Goſpel: But are ſtill capable of the ſame remedie, which is allowed for all ſorts of ſin, which a man is found guilty of before his firſt Converſion: Although ſuch ſins do evacuate the benefit of his former repentance, ſo far as to render him uncapable of expecting, or claiming the Remiſſion of them thereby, ſuſpending his pardon for the preſent, till he hath renewed his repentance, or repaired the breach of it. Herein conſiſts the abundance of Goſpel-grace, and the benefit of repentance, that it is never out-dated; not being reſtrained to one general pardon, (as the Novatians heretically taught) nor limited to p. 56any number of Repetitions. There is no ſin at any time unpardonable under the Condition of Repentance; For that againſt the Holy Ghoſt, is ſuppoſed to be ſo, upon this account only, that it excludes that Grace, by which a man ſhould be inabled to repent.

Theſe three things (relating to the doctrine of Repentance) duly conſidered, I conceive to be ſufficient to anſwer the Objection before ſuggeſted. Eſpecially if that be added which I take to be agreeable to the doctrine of the Goſpel, viz, That whoſoever imbraceth this ſecond Covenant, ſhall be ſufficiently inabled by the grace thereof, that is, by the Spirit of Chriſt that helps him, (though not to keep the whole Law exactly, and perfectly without ſin, yet) to do all things which by that Covenant are required of him to work out his own ſalvation. This ſufficiency of Grace, I take to be ſuppoſed in the Exhortation of my Text, and confirmed by the Reaſon that follows after it. For it is God that worketh in you to will, and to do of his good pleaſure. Of which, afterward.

Thus far we have proceeded towards the reſolution of that great Queſtion (What is to be done by him, that deſires to work out his own ſalvation) from the diſtinct Anſwer of our bleſſed Saviour, and two of his Apoſtles, to the ſame Queſtion. Believe in the Lord Jeſus, ſaith Saint Paul; Repent, ſaith St. Peter; Keep the Commandments, ſaith our Saviour. Theſe three Anſwers, comprehending whatever is required of a Chriſtian, in order to his ſalvation, might ſuffice for a complete Anſwer, to that Queſtion. But conſidering the infinite weight and moment of the Queſtion, ſome further p. 57Enlargement of the Anſwer, (from 3. or 4. ſelected Texts) is not to be counted ſuperfluous.

And the firſt of theſe additional Texts, ſhall be that of the Apoſtle St. Peter, urging the ſame Exhortation with that in our Text, in other words, 2 Pet. 1.5. And beſides this giving all diligence, add to your faith, vertue; and to vertue, knowledge; and to knowledge, temperance; and to temperance, patience, and to patience godlineſs; and to godlineſs, brotherly kindneſs; and to brotherly kindneſs, charity: viz. to all Men as well … Strangers and Enemies as Brethren, to diſtinguiſh it from brotherly kindneſs, or kindneſs to the Brethren, that is, to all Chriſtians, foreign. For if theſe things be in you, and abound, they make you that ye ſhall neither be barren, nor unfruitful in the knowledge of our Lord Jeſus Chriſt. — Wherefore the rather, Bretheren, give diligence to make your Calling and Election ſure: for if ye do theſe things, ye ſhall never fall. For ſo an Entrance ſhall be miniſtred unto you abundantly, into the everlaſting Kingdom of our Lord and Saviour Jeſus Chriſt. Where, note theſe three things:

1. That to give diligence to make our Calling, and Election ſure, is the ſame thing as to work out our own Salvation with fear and trembling: For Calling, and Election, do ſignifie the free Grace and Mercy of God, whereby Chriſtians are called, and elected, to the ſtate of Salvation, by him that hath given unto us all things that pertain to Life and Godlineſs, through the Knowledge of him that hath called us to Glory, and Vertue, verſ. 3. Life and Godlineſs, Glory and Vertue, are the things, that comprehend the full ſenſe of the word Salvation, firſt p. 58declared, as it ſignifies, The being ſaved from our Sins, that is, from the power and practice of Sin, as well as from the guilt, and puniſhment thereof. And, to give diligence to make our Calling and Election ſure, is, to take care that this Grace (by which we are Called and Elected) may prove effectual, foreign.firm, and permanent, and that we may obtain the benefit which was deſigned us thereby.