Several discourses by the Most Reverend Dr. John Tillotson ... , being the fifth volume published from the originals by Ralph Barker ...

SERMON VI. Christ the Author, and Obedience the Condition of Salvation. (Book 6)

HEB. V.9.

And being made perfect, he became the Author of eternal salvation unto all them that obey him.

THIS is spoken of Christ, our great High Priest under the Gospel; upon the Excellency of whose Person, and the Efficacy of his Sacrifice for the Eternal Benefit and Salvation of Mankind, the Apostle insists so largely in this, and the follow∣ing Chapters; but the Summ of all is briefly comprehended in the Text, that our High Priest being made perfect, be∣came the Author of eternal salvation to them that obey him.

* 1.1In which words we have these four things considerable.

1st, The great Blessing and Benefit here spoken of, and that is Eternal Sal∣vation; and this implies in it, not only our Deliverance from Hell, and Re∣demption from Eternal Misery; but the obtaining of Eternal Life and Happi∣ness for us.

2dly, The Author of this great Bles∣sing and Benefit to Mankind; and that is Jesus Christ the Son of God, who is here represented to us under the notion of our High Priest, who, by making Atonement for us, and reconciling us to God, is said to be the Author of Eter∣nal Salvation to Mankind.

3dly, The Way and Means whereby he became the Author of our Salvation; being made perfect, he became the Author of Eternal Salvation. The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having consummated his work, and finish'd his Course, and receiv'd the Reward of it. For this word hath an al∣lusion to those that run in a Race, where he that wins receives the Crown. And to this the Apostle plainly alludes, Phil. 3.12. where he says, not as though I had already attained, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not as if I had already taken hold of the Prize;

but I am pressing,* 1.2 or reaching forward towards it; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or were al∣ready perfect; that is, not as if I had finish'd my Course, or had the Prize or Crown in my hand; but I am pressing forward towards it. In like manner, our blessed Saviour, when he had finish'd the Course of his Humiliation and Obe∣dience, which was accomplish'd in his Sufferings, and had receiv'd the Reward of them, being risen from the Dead, and exalted to the Right Hand of God, and crown'd with Glory and Honour, he is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 made perfect; and therefore when he was giving up the Ghost upon the Cross, he said, John 19.30. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it is finish'd, or per∣fected; that is, he had done all that was necessary to be done, by way of suffer∣ing, for our Redemption. And the same word is likewise used Luke 13.32. concernining our Saviour's Suffer∣ings, I do cures to day and to morrow, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the third day I shall be perfected; this he spake concerning his own death. And therefore, Ch. 2.10. God is said to make the Captain of our Sal∣vation perfect through Sufferings; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And thus our High Priest being made perfect in this Sense,

that is, having finish'd his Course, which was accomplished in his Sufferings, and having received the Reward of them, in being exalted at the Right Hand of God, he became the Author of Eternal Sal∣vation to us.

4thly, You have here the qualification of the Persons, who are made Partakers of this great Benefit, or the Condition upon which it is suspended, and that is Obedience; he became the Author of eternal Salvation to them that obey him.

These are the main things contained in the Text. For the fuller Explication whereof, I shall take into consideration these five things.

1st. How, and by what means Christ is the Author of our Salvation.

2dly, What Obedience the Gospel re∣quires as a Condition, and is pleased to accept as a Qualification, in those who hope for eternal Salvation.

3dly, We will consider the possibility of performing this Condition, by that Grace and Assistance which is offer'd, and ready to be afforded to us by the Gospel.

4thly, The necessity of this Obedience, in order to Eternal Life and Happiness.

And 5thly, I shall shew that this is no

prejudice to the Law of Faith, and the free Grace and Mercy of God, declared in the Gospel.

1st, We will consider how, and by what means Christ is the Author of our Salvation; and this is contain'd in these words, Being made perfect, he became the Author of Eternal Salvation, that is (as I told you before) having finish'd his Course which was accomplish'd in his last Sufferings; and having received the Reward of them, being exalted at the right hand of God, he became the Au∣thor of eternal Salvation to us; so that by all that he did, and suffer'd for us, in the days of his Flesh, and in the state of his Humiliation, and by all that he still continues to do for us, now that he is in Heaven at the right hand of God; he hath effected and brought a∣bout the great Work of our Salvation. His Doctrine and his Life, his Death and Sufferings, his Resurrection from the Dead, and his powerful Intercession for us at the Right Hand of God, have all a great influence upon the reforming and saving of Mankind; and by all these Ways and Means, he is the Author and Cause of our Salvation; as a Rule, and as a Pattern, as a Price and Propi∣tiation,

and as a Patron and Advocate that is continually pleading our Cause, and interceding with God on our be∣half, for mercy and grace to help in time of need.

And indeed our condition requir'd an High Priest who was qualified in all these respects, for the recovery of Man∣kind out of that corrupt and degenerate state into which it was sunk; an High Priest whose lips should preserve knowledge, and from whose mouth we might learn the Law of God; whose Life should be a perfect Pattern of Holiness to us, and his Death a propitiation for the sins of the whole World; and by whose Grace and Assistance, we should be endowed with Power and Strength to mortifie our Lusts, and to perfect Holiness in the Fear of God; and therefore such an High Prist became us, who was holy, harm∣less, undefiled, and separate from Sinners, who might have compassion on the ignorant, and them that are out of the way, and be∣ing himself compast with infirmities, might have the feeling of ours, being in all points tempted as we are, only without sin; and, in a word, might be able to save to the utmost all those that come to God by him, seeing he ever liveth to make intercession for us.

By these Qualifications our High Priest is described in this Epistle; and by these he is every way suited to all our Defects and Infirmities, all our Wants and Necessities; to instruct our Igno∣rance by his Doctrine, and to lead us in the Path of Righteousness by his most Holy and most Exemplary Life; to expiate the guilt of our Sins by his Death; and to procure Grace and Assi∣stance for us, by his prevalent Inter∣cession on our behalf. By all these ways, and in all these respects, he is said to be the Author of eternal Salvation.

1st, By the Holiness and Purity of his Doctrine, whereby we are perfectly in∣structed in the Will of God and our Duty, and powerfully excited and per∣swaded to the practice of it. The Rules and Directions of a Holy Life were very obscure before, and the Mo∣tives and Encouragements to Virtue but weak and ineffectual, in comparison of what they are now render'd by the Revelation of the Gospel. The general corruption of Mankind, and the vici∣ous Practice of the World, had in a great measure blurr'd and defac'd the Natural Law; so that the Heathen World, for many Ages, had but a very

dark and doubtful knowledge of their Duty, especially as to several instances of it. The Custom of several Vices had so prevail'd among Mankind, as almost quite to extinguish the natural Sense of their Evil and Deformity. And the Jews, who injoy'd a considerable degree of Di∣vine Revelation, had no strict regard to the Morality of their Actions; and contenting themselves with some kind of outward Conformity to the bare Letter of the Ten Commandments, were almost wholly taken up with little Ceremonies and Observances, in which they placed the main of their Religion, almost whol∣ly neglecting the greater Duties and weightier matters of the Law.

And therefore our Blessed Saviour, to free Mankind from these wandrings and uncertainties about the Will of God, revealed the Moral Law, and explained the full force and meaning of it, clear∣ing all doubts, and supplying all the de∣fects of it, by a more particular and ex∣plicite Declaration of the several parts of our Duty, and by Precepts of great∣er Perfection, than the World was suf∣ficiently acquainted withal before; of greater Humility and more Universal Charity; of abstaining from Revenge,

and forgiving Injuries, and returning to our Enemies Good for Evil, and Love for ill-will, and Blessings and Prayers for Curses and Persecutions. These Virtues indeed were sometimes, and yet but very rarely, recommended before in the Coun∣sels of wise Men; but either not in that degree of Perfection, or not under that de∣gree of Necessity, and as having the force of Laws, and laying an universal obliga∣tion of indispensable Duty upon all Man∣kind.

And as our blessed Saviour hath given a greater clearness, and Certainty, and Perfection, to the rule of our Duty, so he hath reveal'd, and brought into a clear∣er Light, more powerful Motives and Encouragements to the constant and careful Practice of it; for Life and Im∣mortality are brought to light by the Gospel; the Resurrection of Christ from the Dead being a plain and convincing De∣monstration of the Immortality of our Souls, and another Life after this, and an Evidence to us both of his Power, and of the fidelity of his promise, to raise us from the Dead. Not but that Mankind had some obscure Apprehensi∣ons of these things before. Good Men had always good hopes of another Life

and future Rewards in another World; and the worst of Men were not without some fears of the Judgment and Venge∣ance of another World: but Men had disputed themselves into great doubts and uncertainties about these things; and as Men that are in doubt, are almost in∣different which way they go; so the un∣certain apprehensions which Men had of a future State, and of the Rewards and Punishments of another World, had but a very faint influence upon the Minds of Men, and wanted that pressing and de∣termining force to Virtue and a good Life, which a firm Belief and clear Con∣viction of these things, would have in∣fused into them.

But now the light of the glorious Gospel of Christ hath scatter'd all these Clouds, and chased away that gross Darkness which hid the other World from our sight, and hath removed all doubts concerning the Immortality of Mens Souls, and their future State; and now the Kingdom of Heaven, with all its Treasures of Life, and Happiness, and Glory, lies open to our view, and Hell is also naked before us, and destruction hath no covering. So that the hopes and fears of Men are now perfectly awakened, and all sorts of

Considerations that may serve to quick∣en and encourage our Obedience, and to deter and affright Men from a wicked Life, are exposed to the view of all Men, and do stare every Man's Conscience in the face. And this is that which renders the Gospel so admirable and powerful an Instrument for the reforming of Man∣kind, and, as the Apostle calls it, the mighty power of God unto Salvation; because there∣in Life and Immortality are set before us, as the certain and glorious Reward of our Obedience; and therein also the wrath of God is revealed from heaven, against all ungodliness and unrighteousness of men. So that considering the perfection of our Rule, and the powerful enforcements of it upon the Consciences of Men, by the clear discovery and firm assurance of the Eternal Recompence of another World; nothing can be imagined better suited to its end, than the Doctrine of the Gospel is to make Men wise, and holy, and good, unto Salvation; both by instru∣cting them perfectly in their Duty, and urging them powerfully to the practice of it.

2dly, The Example of our Saviour's life is likewise another excellent Means to this End. The Law lays an Obligation

upon us; but a Pattern gives life and encouragement, and renders our Duty more easie, and practicable, and familiar to us; for here we see obedience to the Divine Law practiced in our own Na∣ture, and performed by a Man like our selves, in all things like unto us, Sin only excepted. 'Tis true indeed, this excep∣tion makes a great difference, and seems to take off very much from the encoura∣ging Force and Virtue of this Example. No wonder if he that was without Sin, and was God as well as Man, perform∣ed all Righteousness; and therefore, where is the encouragement of this Ex∣ample? That our Nature, pure and un∣corrupted, supported and assisted by the Divinity to which it was united, should be perfectly confomed to the Law of God, as it is no strange thing, so nei∣ther doth it seem to have that force and encouragement in it, which an Example more suited to our weakness might have had. But then this cannot be de∣ny'd, that it hath the advantage of per∣fection, which a Pattern ought to have, and to which, though we can never at∣tain, yet we may always be aspiring to∣wards it; and certainly we cannot bet∣ter learn, how God would have Men

to live, than by seeing how God himself lived, when he was pleased to assume our Nature, and to become Man.

And then, we are to consider, that the Son of God did not assume our Nature in its highest Glory and Perfection, but compast with Infirmities, and liable in all points to be tempted like as we are; but still it was without Sin; and there∣fore God doth not exact from us perfect Obedience, and that we should fulfil all Righteousness, as he did; he makes al∣lowance for the corruption of our Na∣ture, and is pleased to accept of our sin∣cere, though very imperfect Obedience. But after all this, his humane Nature was united to the Divinity, and he had the Spirit without measure; and this would indeed make a wide difference between us and our Pattern, as to the purpose of Holiness and Obedience, if we were destitute of that assistance which is ne∣ceessary to enable us to the discharge of our Duty; But this God offers, and is ready to afford to us, for he hath pro∣mised to give his holy Spirit to them that ask him: and the Spirit of him that raised up Christ Jesus from the Dead dwells in all good men, who sincerely desire to do the Will of God; in the working out our

Salvation, God worketh in us both to will and to do.

So that as to that Obedience which the Gospel requires of us, if we be not wanting to our selves; if we do not re∣ceive the Grace of God in vain, and quench and resist his blessed Spirit, we may be as really assisted as the Son of God himself was; for, in this respect, all true and sin∣cere Christians are the Sons of God; so that St. Paul tells us, Rom. 8.14. As ma∣ny as are led by the Spirit of God, they are the Sons of God.

So that if all things be duly consider'd, the Life of our blessed Saviour, as it is the most perfect, so in the main, it is a very proper Pattern for our imitation, and could not have come nearer to us, without wanting that perfection which is necessary to a compleat and absolute Pattern. The Son of God conde∣scended to every thing that might ren∣der him the most familiar and equal Ex∣ample to us, excepting that, which as it was impossible, so had been infinitely dishonourable to him, and would have spoil'd the perfection of his Example; he came as near to us as was fit or possi∣ble, being in all things like unto us, Sin on∣ly excepted; that is, abating that one

thing, which he came to destroy and a∣bolish, and which would have destroy∣ed the very end of his coming; for if he had not been without Sin, he could neither have made an expiation for Sin, nor have been a perfect Pattern of Holi∣ness and Obedience.

And as the Life of our blessed Savi∣our had all the perfection that is requi∣site to an absolute Pattern (so that by considering his Temper and Spirit, and the actions of his Life, we may reform all the vicious inclinations of our Minds, and the exorbitances of our Passions, and the errors and irregularities of our Lives) so it is a very powerful Example, and of great force to oblige and provoke us to the imitation of it; for it is the Example of one whom we ought to re∣verence, and have reason to love, above any Person in the World: The Exam∣ple of our Prince and Soveraign Lord, of our best Friend and greatest Benefa∣ctor, of the High Priest of our Professi∣on, and the Captain of our Salvation, of the Author and Finisher of our Faith, of one who came down from Heaven for our sakes, and was contented to as∣sume our Nature together with the in∣firmities of it, and to live in a low and

mean condition, for no other reason but that he might have the opportunity to instruct and lead Mankind in the way to Life, to deliver us from Sin and Wrath, and to bring us to God and Happiness. 'Tis the Example of one who laid down his Life for us, and sealed his Love to us in his Blood, and whilst we were Enemies, did and suffer'd more for us, than ever any Man did for his Friend.

And surely these Considerations can∣not but mightily recommend and endear to us this Example of our Lord and Savi∣our. We are ambitious to imitate those whom we highly esteem and reverence, and are apt to have their Examples in great veneration, from whom we have received great Kindnesses and Benefits, and are always endeavouring to be like those whom we love, and are apt to conform our selves to the Will and Plea∣sure of those from whom we have re∣ceived great Favours, and who are con∣tinually heaping great Obligations upon us.

So that whether we consider the Ex∣cellency of our Pattern, or the mighty Endearments of it to us, by that infi∣nite Love and Kindness which he hath

exprest towards us, we have all the tem∣ptation, and all the provocation in the World, to endeavour to be like him; for who would not gladly tread in the steps of the Son of God, and of the best Friend that the Sons of Men ever had? Who will not follow that Example to which we stand indebted for the great∣est Blessings and Benefits that ever were procured for Mankind? Thus you see of what force and advantage the Example of our blessed Saviour is toward the Recove∣ry and Salvation of Mankind.

3dly, He is the Author of Eternal Sal∣vation, as he hath purchased it for us, by the Merit of his Obedience and Suffer∣ings, by which he hath obtained Eter∣nal Redemption for us; not only delive∣rance from the wrath to come, but E∣ternal Life and Happiness, when by our Sins we had justly incurred the wrath and displeasure of Almighty God, and were liable to Eternal Death and Mise∣ry. He was contented to be substituted a Sacrifice for us, to bear our Sins in his own Body on the Tree, and to expiate the guilt of all our Offences by his own Suf∣ferings. He died for us, that is, not only for our Benefit and Advantage, but in our place and stead; so that if he had

not died we had eternally perish'd; and because he died, we are saved from that eternal Ruin and Punishment, which was due to us for our Sins.

And this, tho' it be no where in Scri∣pture call'd by the Name or Term of Satisfaction, yet, which is the same thing in effect, it is call'd the prize of our Redemption; for as we are Sinners, we are liable and indebted to the Justice of God, and our blessed Saviour by his Death and Sufferings hath discharged this Obligation; which Discharge, since it was obtained for us by the shedding of his precious Blood, without which, the Scripture expresly says, there had been no Remission of Sin, why it may not pro∣perly enough be called Payment and Sa∣tisfaction, I confess I cannot understand. Not that God was angry with his Son, for he was always well pleased with him; or that our Saviour suffer'd the ve∣ry same which the Sinner should have done in his own Person, the proper Pains and Torments of the damned: but that his perfect Obedience and grievous Suf∣ferings, undergone for our sakes, and upon our account, were of that Value and Esteem with God, and his volun∣tary Sacrifice of himself in our stead, so

highly acceptable and well pleasing to him, that he thereupon was pleased to enter into a Covenant of Grace and Mer∣cy with Mankind; wherein he hath promised and engaged himself to forgive the Sins of all those who sincerely re∣pent and believe, and to make them par∣takers of Eternal Life. And hence it is, that the Blood of Christ, which was shed for us upon the Cross, is call'd the Blood of the Covenant; as being the Sanction of that new Covenant of the Gospel, into which God is entred with Mankind; and not only the Confirmation, but the very Foundation of it; for which rea∣son, the Cup in the Lord's Supper (which represents to us the Blood of Christ) is call'd the New Testament in his Blood, which was shed for many for the remission of Sins.

4thly, and lastly, Christ is said to be the Author of our Salvation, in respect of his powerful and perpetual Intercession for us at the right Hand of God. And this seems to be more especially intima∣ted and intended, in that Expression here in the Text, that being made perfect he be∣came the Author of eternal Salvation to them that obey him. Which Words of his being perfected, do, as I have shew'd

before, more immediately refer to his Sufferings, and the Reward that follow∣ed them, his Exaltation at the right hand of God, where he lives for ever to make In∣tercession for us? by which perpetual and most prevalent Intercession of his, he pro∣cures all those Benefits to be bestowed upon us, which he purchased for us by his Death; the forgiveness of our Sins, and our Acceptance with God, and perfect Restitution to his Favour, upon our Faith and Repentance, and the Grace and Assistance of God's holy Spirit to inable us to a sincere Discharge of our Duty, to strengthen us against all the Temptations of the World, the Flesh, and the Devil, to keep us from all Evil, and to preserve us to his Heavenly King∣dom.

And this is that which our Apostle calls obtaining of Mercy, and finding Grace to help in time of need, ch. 4. v. 16. of this Epist. Our blessed Saviour, now that he is advanced into Heaven, and exalted on the right hand of the Majesty on high, doth out of the tenderest Affection and Compassion to Mankind, still prosecute that great and merciful Design of our Salvation which was begun by him here on Earth, and in Virtue of his me∣ritorious

Obedience and Sufferings does offer up our Prayers to God, and as it were plead our Cause with God, and re∣present to him all our Wants and Necessi∣ties, and obtain a favourable Answer of our Petitions put up to God in his Name, and all necessary supplies of Grace and Strength, Proportionable to our Temp∣tations and Infirmities.

And by Virtue of this powerful Inter∣cession of our blessed Saviour and Redeem∣er, our Sins are pardoned upon our sin∣cere Repentance, our Prayers are graci∣ously answered, our Wants are abundant∣ly supplied, and the Grace and Assi∣stance of God's Spirit are plentifully afforded to us, to excite us to our Duty, to strengthen us in well doing, to com∣fort us in Afflictions, to support us un∣der the greatest Tryals and Sufferings, and to keep us through Faith unto Salvation.

And for this reason, as the purchasing of our Salvation is in Scripture attribu∣ted to the Death and Sufferings of Christ; so the perfecting and finishing of it is ascribed to the prevalency of his Inter∣cession at the right Hand of God for us. So the Apostle tells us, ch. 7. v. 25. That he is able to save to the uttermost all those that come to God by him; seeing he ever

liveth to make Intercession for us. He dyed once to purchase Salvation for us; and that we may not fall short of it, but receive the full Benefit of this Pur∣chase, he lives for ever to make Intercessi∣on for us; and thus he saves to the utter∣most all those that come to God by him; that is, he takes care of the whole business of our Salvation from first to last. And now that he is in Heaven, he is as intent to pro∣cure our Welfare and Happiness, and as tenderly concerned for us, as when he lived here among us upon Earth, as when he hung upon the Cross, and poured out his Soul an Offering for our Sins; for he appears at the right Hand of God in our Nature, that which he assumed for our sakes, which was made subject to, and sensible of our Infirmities, and which was tempted in all things like as we are, only without Sin; and therefore he knows how to pity and succour them that are tempted; and from the remembrance of his own Sufferings, is prompted to a compassionate Sense of ours, and never ceaseth in virtue of his Blood, which was shed for us, to plead our Cause with God, and to intercede powerfully on our behalf.

So that the Virtue and Efficacy of

Christ's Intercession on our behalf, is founded in the Redemption, which he wrought for us, by his Blood and Suf∣ferings; which, being entred into Hea∣ven, he represents to God on our Behalf. As the high Priest under the Law did enter into the holy place, with the Blood of the Sacrifices that had been offered, and in virtue of that Blood, interceded for the People: So Christ by his own Blood entred into the Holy Place, having obtained eternal Redemption for us; as the Apostle speaks, ch. 9. v. 12. He entred into the Holy Place, that is into Heaven it self, to make Intercession for us, as the Apo∣stle explains himself, v. 24. Christ is not entred into the holy places which are made with hands; but into Heaven it self, to ap∣pear in the presence of God for us. And ch. 10. v. 12. speaking of Christ's appea∣ring for us at the right Hand of God, this Man (says he) after he had offer'd one Sacrifice for Sin for ever (that is, a Sa∣crifice of perpetual Virtue and Efficacy) sat down at the right Hand of God, that is to intercede for us in virtue of that Sa∣crifice.

From all which it appears that the Virtue of Christ's Mediation and Inter∣cession for us in Heaven, is founded in

his Sacrifice, and the price of our Re∣demption which he paid on Earth, in shedding his Blood for us.

From whence the Apostle reasons, that there is but one Mediator between God and Men, by whom we are to address our Prayers to God; 1 Tim. 2.5. There is one God, and one Mediator between God and Men, the Man Christ Jesus, who gave him∣self a Ransome for all. His Mediation is founded in his Ransome, or the Price which he paid for our Redemption. The Apostle indeed does not say there is but one Mediator between God and Man in express words, but surely he means so; if by saying there is one God, he means there is but one God; for they are joined together, and the very same Expression used concerning both; There is one God, and one Mediator between God and Men: that is, there is but one God, and one Me∣diator. But then, they of the Church of Rome endeavour to avoid this plain Text, by distinguishing between a Medi∣ator of Redemption, and a Mediator of Intercession: But now if Christ's Medi∣ation, by way of Intercession, be founded in the Virtue of his Redemption; then if there be but one Mediator of Redemption, then there is but one Mediator of Inter∣cession

in Heaven for us. There is one God, and one Mediator between God and Men, the Man Christ Jesus, who gave himself a Ransome for all. So that the Power and Prevalency of his Intercession is founded in his Ransome, that is, the Price of our Redemption; in virtue whereof alone he intercedes with God for us, as the Apo∣stle to the Hebrews does most plainly assert. So that all other Intercessors in Heaven for us are excluded from of∣fering and presenting our Prayers to God, besides our High Priest, who is at the right hand of God, and lives for ever, to make intercession for us, and by virtue of his Intercession, is able to save to the ut∣termost all those that come to God by him, that is, who put up their Prayers to God in the alone Virtue of his Mediation. So that as there is no need of any other, if his Intercession be available to save to the uttermost: So there is great danger in applying to any other (whether Saint or Angel, or even the Blessed Virgin) if the benefit of his Innercession be limit∣ed to those who come to God by him. And thus I have shewn by what means Christ is the Author of our Salvation; which was the first thing I propos'd to be consider'd. I proceed to the

Second thing I proposed to enquire in∣to; namely, what Obedience the Gospel requires as a Condition, and is pleased to accept as a Qualification in those who hope for Eternal Salvation. And this I shall explain, first Negatively, and then Positively.

1st, Negatively; It is not a mere out∣ward profession of the Christian Religion, and owning of Christ for our Lord and Law-giver, that will be accepted in this case. Not every one that saith unto me, Lord, Lord, (saith our Saviour) shall en∣ter into the Kingdom of God. By which we may very reasonably understand, all that profession of Religion, which falls short of Obedience and a Holy Life; as the profession of Faith in Christ, being baptized into his Name and Religion, the mere belief of his Doctrine, and the ownig of him for our Lord and Sa∣viour; no, nor the external Worship of him, and profession of Subjection to him, by Prayer and hearing his Word, and communicating in the Holy Sacrament. No, though this be set off in the most glorious manner, by pro∣phesying and working Miracles in his Name; for so it follows in the next words, Many shall say to me in that day.

Lord, Lord, have we not prophesied in thy Name, and in thy Name have cast out De∣vils, and in thy Name have done many wondrous works? We have eat and drank in thy presence, and have heard thee preach in our Streets. But he tells us, that nothing of all this, without Obedience to his Laws, will be sufficient to gain us ad∣mission into Heaven.

2dly, Positively; That which God re∣quires as a Condition, and will accept as a Qualification in those who hope for E∣ternal Life, is Faith in Christ, and a sincere and universal Obedience to the Precepts of his Holy Gospel. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of God: but he that doth the will of my Father which is in Hea∣ven. And here in the Text it is expresly said, That Christ is the Author of Eternal Salvation to them that obey him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to them that hearken to him; that is, to them that do so hear and believe his Gospel, as to obey it; to them, and no other, he is the Author of Eternal Salvation.

And that we may the more clearly and distinctly understand what Obedience it is, which the Gospel exacts as an in∣dispensable Condition of Eternal Salva∣tion,

and a necessary qualification in all those who hope to be made partakers of it; we may be pleased to consider, that there is a virtual and an actual Obedi∣ence to the Laws of God; a perfect and a sincere Obedience to them; the ex∣plication of these Terms, will give us a distinct conception of the thing we are speaking of.

1st, There is a virtual, and there is an actual Obedience to the Laws of God. By an actual Obedience, I mean the Practice and Exercise of the several Graces and Virtues of Christianity, and the course and tenor of a Holy Life; when out of a good Conversation Men do shew forth their Works, and by the out∣ward actions of their Lives, do give real Testimony of their Piety, Justice, Sobriety, Humility, Meekness, and Charity, and all other Christian Graces and Virtues, as occasion is ministred for the Practise and Exercise of them.

By a virtual Obedience, I mean a sin∣cere belief of the Gospel, of the Holi∣ness and Equity of its Precepts, of the Truth of its Promises, and of the Ter∣ror of its Threatnings, and a true Re∣pentance for all our Sins. This is Obe∣dience in the Root and Principle; for he

who sincerely believes the Gospel, and does truly repent of the Errors and Mis∣carriages of his Life, is firmly resolved to obey the Commandments of God, and to walk before him, in Holiness and Righteousness all the days of his Life; so that there is nothing that prevents or hinders this Man's actual Obedience to the Laws of God, in the course of a holy and good Life, but only the want of time and opportunity for it. And this was the case of those, who, upon the hearing of the Gospel when it was first preached to them, did heartily embrace it, and turn from their Sins, and the Wor∣ship of Idols, to the true and living God, but perhaps were cut off soon after; (as there were many, who being but newly gained to Christianity, were presently put to Death, and suffer'd Martyrdom for that Profession;) There is no doubt to be made, but that in this case, a vir∣tual Obedience was in such Persons a suf∣ficient qualification for Eternal Life.

But where there is time and op∣portunity for the Exercise of our Obe∣dience, and the practice of the virtues of a holy Life, there actual Obedience to the Laws and Precepts of the Gospel, is ne∣cessary to qualify us for Eternal Hap∣piness;

so that tho' a man do sincerely be∣lieve the Gospel, and truly repent of his Sins, and resolve upon a better Life; yet if he do not afterwards in the course of his Life put this resolution in practice, and bring forth fruits meet for Repentance, and amendment of Life, and persevere in a Holy Course, his first Resolution of O∣bedience, though it were sincere, will not avail him to Salvation. Nay, if he should continue for some time in the Resolution and Practice of a holy and virtuous Life, and afterwards fall off from it, and turn from the holy Command∣ment deliver'd unto him, his latter end would be worse than his beginning; all his righteousness that he hath done would not be remembred; he should die in his iniqui∣ty. For without holiness no man shall see the Lord. If any man draw back, God's Soul will have no pleasure in him. This is so very clear and plain from Scripture, that no Man can entertain a contrary persuasion, without contradicting the whole tenor of the Bible.

The Sum of what I have said is this, That a virtual Obedience, and sincere Faith and Repentance are sufficient where there is no time and opportunity for actual Obedience and the practice of a

holy Life: but where there is opportunity for actual Obedience, and the continued practice of a good Life, and perseve∣rance therein; they are indispensably ne∣cessary in order to our Eternal Salvation, and a well grounded hope and assurance of it.

2dly. There is a perfect, and there is a sincere Obedience. Perfect Obedience consists in the exact Conformity of our hearts and lives to the Law of God, without the least imperfection, and without failing in any point or degree of our Duty. And this Obedience, as it is not consistent with the frailty and infirmity of corrupt Nature, and the imperfection of our present State, so nei∣ther doth God require it of us as a ne∣cessary Condition of Eternal Life. We are indeed commanded to be perfect, as our Father which is in Heaven is perfect: But we are not to understand this strictly and rigorously; for that is not only im∣possible to Men in this present State of Imperfection, but absolutely impossible to Human Nature, for Men to be perfect, as God is perfect: but the plain meaning of this Precept is, that we should imi∣tate those Divine Perfections of Good∣ness, and Mercy, and Patience, and Pu∣rity,

and endeavour to be as like God in all these as we can, and be still aspi∣ring after a nearer resemblance of him, as may be evident to any one who con∣siders the connexion and occasion of these words.

By a sincere Obedience I mean such a conformity of our lives and actions to the Law of God, as to the general course and tenor of them, that we do not live in the habitual practice of any known Sin, or in the customary neglect of any material and considerable part of our known Duty; and that we be not wilfully and deliberately guilty of the single act of heinous and notorious Sins, as I have formerly explained this matter more at large, in another Discourse. And this Obedience, even in the best of Men, is mixt with great Frailty and Imperfection; but yet because it is the utmost that we can do in this State of Infirmity and Imper∣fection, the terms of the Gospel are so merciful and gracious, as that God is pleased for the sake of the meritorious Obedience and Sufferings of our Blessed Saviour, to accept this sincere, though imperfect Obedience, and to reward it with Eternal Life. And this, I doubt

not, after all the intricate disputes, and infinite Controversies about this busi∣ness, is the true and clear state of this matter.

And this sincere Obedience which the Gospel requires of us, as a Condition of our Happiness, though it be sometimes called by Divines, Evangelical Perfection; yet it is but very improperly so called; for nothing is properly perfect to which any thing is wanting; and great defects and imperfections must needs be ac∣knowledged in the Obedience of the best and holiest Men upon Earth; and they who pretend to Perfection in this Life, do neither understand the Law of God, nor themselves, but (as St. John says of such Persons) they deceive themselves, and the truth is not in them; and besides other Imperfections, these two are evident in them, Ignorance and Pride.

And thus much may suffice to have spoken to this second Particular, name∣ly, What Obedience the Gospel re∣quires as a Condition, and is pleased to accept as a Qualification for Eternal Life.

Notes

• * 1.1

  Vol. V.
• * 1.2

  Ser. 6.