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

SERMON VII. The Possibility and Necessity of Gospel-Obedience, and its con∣sistence with free Grace. (Book 7)

HEB. V.9.

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

FOR the Explication of these Words, I propos'd to consider these Five Things.

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

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

3dly. The Possibility of our perform∣ing this Condition, by that Grace and

Assistance which is offer'd,* 1.1 and ready to be afforded to us by the Gospel.

4thly. The Necessity of this Obedience, in order to eternal Life and Happiness.

5thly. The Consistency of this method and means of our Salvation with the Law of Faith, and the free Grace and Mercy of God declared in the Gospel.

I have handled the Two first of these, and now proceed to the

Third Thing I propos'd to consider, viz. The possibility of our performing this Condition, by that Grace and As∣sistance which is offer'd and ready to be afforded to us by the Gospel. For if Christ be the Author of eternal Salvation only to those who obey him; then those who live in disobedience to the Gospel, are in a state of Damnation. But there can∣not be the guilt of Disobedience, where Obedience is impossible; no Man being guilty, or justly liable to Punishment, for the not doing of that, which it was no ways possible for him to do. Therefore the Covenant of the Gospel, into which God is entred with Mankind, doth necessa∣rily suppose the possibility of perform∣ing the Condition of it; otherwise it leaves them in as bad a Condition as they were in before, because it only of∣fers

new Blessings and Benefits to us,* 1.2 but sets us never the nearer the obtain∣ing of them, if so be the Condition upon which they are granted be altogether impossible to us; nay, it renders our state many degrees worse, if our not performing the Condition of such gra∣cious Offers bring us under new and greater guilt.

If it be said, that some few Persons have great Benefit by it, because they by an especial and effectual Grace shall be enabled to perform the Conditions of this Covenant; is not this a mighty straitning to the Grace and Mercy of the Gospel, to confine it within so narrow a compass, as still to leave the greatest part of Mankind in a worse Condition, than if Salvation had never been offer'd to them? As it certainly does, if (as this Doctrine does necessarily suppose) the Guilt and Punishment of Men shall be greatly increased and heightned by their Contempt of, and Disobedience to the Go∣spel; when at the same time it is acknow∣ledged, that it was not possible for those Men to obey it, for want of that special and effectual Grace, which is necessary to enable them thereto. I do not love to handle these Points contentiously, but

this in my Apprehension does as much derogate from the Amplitude and Riches of God's Grace in the Gospel, as any thing that can easily be said.

And therefore, for the right stating and clearing of this Matter, I shall en∣deavour to make out these Three Things.

1. That we are not sufficient of our selves, and by any power in us, to per∣form the Condition of the Gospel.

2. That the Grace of God is ready to enable and assist us to the Performance of these Conditions, if we be not want∣ing to our selves.

3. That what the Grace of God is ready to enable us to do, if we be not wanting to our selves, that may properly be said to be possible to us, and, in some sense, in our Power.

1. That we are not sufficient of our selves, and by any Power in us, to per∣form the Condition of the Gospel. The Grace of God doth clearly appear in the whole business of our Salvation: By Grace ye are saved (says the Apostle) and that not of your selves, it is the Gift of God. Faith is the Gift of God, and so is Re∣pentance. It is God that works in us both to will and to do of his own goodness; that is, who both inclines and excites us to

that which is good, and enables us to do it. Without me (says Christ) ye can do nothing. And through Christ strengthning me (saith St. Paul) I am able to do all things; all things which God requires of us, and expects to be done by us in order to our Salvation. Without the Grace of Christ, we are without strength; and are not sufficient of our selves, as of our selves, to think a good thought; that is, we are not sufficient of our selves to de∣sign or resolve upon any thing that is good; but our sufficiency is of God.

The Depravation of our Nature hath brought a great Impotency and Disabi∣lity upon us to that which is good; and we have made our selves much weaker by evil Practice; by the Power of evil Habits, we are enslaved to our Lusts, and sold under Sin. So that if at any time we are convinced of our Duty, and from that Conviction have an Inclinati∣on to that which is good, evil is present to us. When the Law of God gives us the knowledge of our Duty, and stares our Consciences in the Face, there is ano∣ther Law in our Members, warring against the Law of our Minds, and bringing us in∣to Captivity to the Law of Sin, which is in our Members. Sin brings us under the

Power of Satan, and gives him domini∣on over us. For his Servants ye are whom ye obey; so that he rules and bears sway in us, and we are led Captive by him at his pleasure. Evil and vicious Habits are a kind of second Nature superinduced up∣on us, which takes away our Power and Liberty to that which is good, and ren∣ders it impossible to us to raise and res∣cue our selves; so that we are Prisoners and Captives, 'till the Son of God set us free; and dead in Trespasses and Sins, 'till he give us Life. And therefore the Prophet represents the Recovery of our selves from the Bondage of Sin, by such things as are naturally impossible, to shew how great our Weakness and Impotency is; Jer. 13.23. Can the Ethiopian cleanse his Skin, or the Leopard his Spots? Then may ye also do good, who are accustomed to do evil. And by how much stronger the Chains of our Sins are, and the more unable we are to break loose from them; by so much the greater and more evident is the necessity of the Divine Assistance, and of the Power of God's Grace, to knock off those Fetters, and to rescue us from this Bondage and Slavery.

2. The Grace of God is ready to as∣sist and enable us to the Performance of

these Conditions, that is, to Faith and Repentance, and all the purposes of Obe∣dience and a Holy Life; if we be not wanting to our selves, and do not reject or neglect to make use of that Grace, which God offers us, and is ready to af∣ford to us in a very plentiful Manner. And this is that which renders all the Mercies of the Gospel effectual (if it be not our own Fault, and wilful Neglect) to the great End and Design of our Sal∣vation; and without this, all the graci∣ous offers of the Gospel would signify nothing at all to our Advantage.

And this likewise is that which ren∣ders the Unbelief and Impenitency and Disobedience of Men utterly inexcusa∣ble; because nothing of all this does pro∣ceed from want of Power, but of Will to do better. And therefore this is so necessary an Encouragement to all the endeavours of Obedience and a good Life, that Men should be assured of God's readiness to assist and help them in the do∣ing of their duty, that without this the re∣velation of the Gospel, though never so clear, would signify nothing to us, all the Precepts and Directions for a good Life, and the most vehement Persuasions and Exhortations to Obedience, would have no Force and Life in them; for what

signifies it to direct the dead, and speak to them that cannot hear, and to per∣suade Men, tho it were with all the ear∣nestness in the World, to those things which it is impossible for them to do?

Therefore our blessed Saviour, when he had laid down, and explained the Precepts of Holiness and Virtue in his Sermon upon the Mount, to encourage them to what he had been directing and proposing to them, he assures them that God is ready to afford his Grace and As∣sistance to all those that are sincerely desi∣rous to do his Will, and do earnestly im∣plore his Grace and Assistance to that pur∣pose, Matth. 7.7, 8, 9, 10, 11. Ask (saith he) and it shall be given you; seek, and ye shall find; knock, and it shall be opened un∣to you: For every one that asketh, recei∣veth; and he that seeketh, findeth; and to him that knocketh, it shall be opened. So that if any man want the Grace and Assistance of God's holy Spirit, it is his own fault; it is either for want of seeking, or for want of earnestness in asking; for our Sa∣viour expresly assures us, that he denies it to none; for every one that asketh, receiveth.

And to give us a more lively and sensible Assurance of this, he represents the care and kindness of God to Men, by the Affections of earthly Parents to their

Children, who tho they be many times evil themselves, yet are not wont to deny their Children necessary good things, when they decently and dutifully beg them at their hands; What Man is there of you, whom if his Son ask Bread, will he give him a Stone? Or if he ask a Fish, will he give him a Serpent? If ye then being evil, know how to give good Gifts unto your Chil∣dren, how much more shall your Father which is in Heaven, give good things to them that ask him? Here is a general Promise and Declaration, that upon our humble and earnest Prayer to God, he will grant us whatever is good and necessary, by which is certainly intended in the first place, Spiritual good Things, because these are the best and most necessary; and to sa∣tisfy us that our Saviour did in the first place, and more especially mean these, St. Luke does particularly instance in the Grace and Assistance of God's Holy Spi∣rit, Luke 11.13. How much more shall your Heavenly Father give the holy Spirit to them that ask him? The holy Spirit, that is, the continual Presence and Influence of it to all the purposes of Guidance and Direction, of Grace and Assistance, of Comfort and Support in our Christian Course.

And what else is the meaning of that

Parable of our Saviour's concerning the Talents entrusted with every Man, ac∣cording to his Capacity and Opportuni∣ties, Matth. 25. I say, what else can be the meaning of it but this? That God is before-hand with every Man, by afford∣ing the Advantages and Opportunities of being happy, and such a measure of Grace and Assistance to that end, which if he faithfully improve, he shall be ad∣mitted into the Joy of his Lord.

And upon this Consideration of the gracious Promises of the Gospel to this purpose, it is, that the Apostle St. Paul doth so earnestly exhort Christians to en∣deavour after the highest Degree of uni∣versal Holiness and Purity, that we are capable of in this Life; 2 Cor. 7.1. Ha∣ving therefore these Promises, dearly belo∣ved, let us cleanse our selves from all filthi∣ness of Flesh and Spirit, perfecting Holiness in the fear of God. And so likewise Phil. 2.12, 13. Wherefore, my beloved, work out your own Salvation with fear and trem∣bling (that is, with great Care and Con∣cernment, lest you should fall short of it) for it is God that worketh in you both to will and to do, of his good pleasure. The Consideration of God's readiness to as∣sist us, and of his Grace which is always at hand to stir up our Wills to that which

is good, and to strengthen us in the do∣ing of it, ought to be a great Argument and Encouragement to us, to put forth our utmost Endeavours, and so co-ope∣rate with the Grace of God toward our own Salvation.

And the Apostle St. Peter useth the same Argument to press Men to use their utmost Diligence, to make their calling and election sure, by abounding in all the Virtues of a good Life; 2 Pet. 1.3, 4. According as his Divine Power hath given us all things which pertain to Life and Godliness, (that is, hath so plentifully furnisht us with all the requisites to a godly Life) through the knowledge of him that hath called us to Glory and Virtue (that is, by knowledge of the Gospel and the Grace therein offered to us) whereby he hath given unto us exceeding great and precious Promises, that by these ye might be Partakers of a Divine Nature, having escaped the Corruption that is in the World through Lust. And then from the consideration of this Divine Power, con∣veyed to us by the Gospel, and the Promises of it, he exhorts Men to give all diligence, to add to their Faith Virtue, and Knowledge, and Temperance, and Pa∣tience, and Godliness, and brotherly Love, and Charity.

And indeed the Scripture every where ascribes our Regeneration and Sanctifi∣cation, the Beginning, and Progress, and Perseverance of our Obedience, to the powerful Grace and Assistance of God's holy Spirit; we are said to be re∣generate and born again of the Spirit, to be renewed and sanctified by the Holy Ghost, to be led by the Spirit, and by the Spirit to mortifie the deeds of the Flesh, and in a word, to be kept by the mighty Power of God through Faith unto Salvation.

3. What the Grace of God is ready to enable us to do, if we be not want∣ing to our Selves, may properly be said to be possible to us, and in some sense, in our Power. That may be said to be possible to us, which tho' we cannot do of our selves, as of our selves, (that is by our own Natural Power) yet we can do by the Help and Assistance of another, if that Assistance be ready to be afforded to us; as we are sure the Grace of God's Holy Spirit is, because he hath promi∣sed it to them that seek it, and he is faith∣ful who hath promised.

That cannot be said to be wholly out of a Man's Power, which he may have for asking; that which we are able to do by the Strength and Assistance of

another, is not impossible to us. Sure∣ly St. Paul did no ways derogate from the Grace of God when he said, I am a∣ble to do all things thro' Christ strengthen∣ing me; he reckons himself able to do all that which by the strength of Christ he was enabled to do.

And this is the true Ground of all the Perswasions and Exhortations, which we meet with in Scripture, to Holiness and Obedience, which would all be, not on∣ly to no purpose, but very unreasonable, if we were wholly destitute of Power to do what God commands: but if he be always ready at hand to assist us by a Grace sufficient for us, if he co-operate with us in the Work of our Salvation, then is there abundant ground of Encou∣ragement to our Endeavours; and if we fall short of eternal Salvation, it is wholly our own fault; it is not because God is wanting to us in those Aids and Assistances of his Grace which are neces∣sary; but because we are wanting to our selves, in not seeking God's Grace more earnestly, or by neglecting to make use of it when it is afforded to us. For it is re∣ally all one, both to the encouragement of our Endeavours, and to the rendring of our Disobedience inexcusable, whether

we be able of our selves to perform the Condition of the Gospel, or God be ready to assist us by his Grace and Holy Spi∣rit to that purpose.

Wherefore, as the Apostle exhorts, Heb. 12.12, 13, 14, 15. Lift up the hands which hang down, and the feeble knees, and make strait paths for your feet, lest that which is Lame be turned out of the way, but let it rather be healed. Follow holiness, without which no man shall see the Lord; looking diligently lest any man fail of the Grace of God; intimating, that it is want of care and diligence on our part, if the Grace of God fail of its end, and be not effectual to all the purposes of Faith, and Repentance, and Obedience. God does not with-hold his Grace from us: but Men may receive it in vain, if they do not make use of it. And thus I have done with the third thing I pro∣posed to consider from these words. I proceed to the

Fourth,. viz. To consider the Neces∣sity of this Obedience, in order to our obtaining of Eternal Life and Happi∣ness. Christ is the Author of Eternal Sal∣vation to them that obey him; that is, to such, and only to such, as live in Obedi∣ence to the Precepts of his holy Gospel,

to them who frame the general course of their lives according to his Laws. Some Men seem to be so afraid of the Merit of Obedience and good Works, that they are loth to assert the Neeessity of them, and do it with so much cau∣tion, as if they were not throughly per∣swaded of it, or did apprehend some dangerous consequence of it: but this fear is perfectly groundless; as if Merit could not be excluded, without casting off our Duty, and releasing our selves from any Necessary Obligation to be good. For any Man surely may easily discern a plain difference between a worthiness of desert, and a fitness of receiving a Rebel, being penitent and sorry for what he hath done; though he cannot deserve a pardon, yet he may thereby be qualified and made meet to receive it; though Repentance do not make him worthy, yet it may make him capable of it, which an ob∣stinate Rebel, and one that persists in his disloyalty, is not. This is a thing so plain of it self, that it would be waste of time and words to insist longer upon the proof of it.

Now the Necessity of Obedience, in

order to eternal Life and Happiness, re∣lies upon these three grounds.

1st, Upon the Constitution and Ap∣pointment of God.

2dly, The general Reason of Re∣wards.

3dly, Upon the particular Nature of that Reward, which God will confer up∣on us for our Obedience.

1st, The Constitution and Appoint∣ment of God. Eternal Life is the Gift of God; and he may do what he will with his own, he may dispense his Gifts and Favours upon what Terms and Condi∣tions he pleaseth; and therefore if he hath plainly declared, that to them who by patient continuance in well-doing seek for Glory, and Honour, and Immortality, he will give eternal Life; that without ho∣liness, no Man shall see the Lord; but if we have our fruit unto holiness, our End shall be everlasting Life; who shall re∣sist his Will, or dispute his Pleasure? The Right and Authority of God in this matter is so unquestionable, that it admits of no contest; and the Bles∣sings and Benefits propos'd, are so infi∣nitely great and unvaluable, that no con∣dition of obtaining them, which is pos∣sible to be perform'd by us, can be

thought hard and unequal; so that we ought thankfully to receive so great a favour, let the terms and conditions of it be what they will; and if there were no other reason for the imposing of these Conditions upon us, of Faith, and Re∣pentance, and Obedience, but merely the Will and Pleasure of God, this were enough to silence all Objections against it.

But 2dly, The Necessity of Obedience, in order to eternal Life, is likewise found∣ed in the Reason of Rewards in general. For though the measure and degree of our Reward, so infinitely beyond the proportion of our best Duty and Ser∣vice, as eternal Life and Happiness is, I say though the measure and degree of this Reward be founded in the immense Bounty and Goodness of God; yet the Reason of Reward in general, is necessa∣rily founded in our Obedience to God's Laws; for according to the true nature and reason of things, nothing but Obe∣dience is capable of Reward. For though Authority may pardon the breach and transgression of Laws, and remit the punishment due thereto; yet to reward the contempt of Laws, and wilful dis∣obedience to them, is directly contrary

to the design of Government, and does plainly overthrow the very Reason and End of all Laws, and makes Obedience and Disobedience to be all one, if so be they are equally capable of Reward; and therefore nothing can be more absurd and sensless, than for any Man to hope to be rewarded by God, who does not live in a sincere Obedience to his Laws. Eve∣ry Man that hath this hope in him, (that is, in Christ Jesus, to be sav'd by him) pu∣rifieth himself, even as he is pure; that is, endeavours to be like him in the purity and obedience of his life; and nothing surely can be more unreasonable, than to expect to be rewarded by the great Governour and Judge of the World, if we be disobedient to his Laws; for where Obedience to Law is refused, there all reason and equity of Reward ceaseth. No wise Prince can think fit to reward Disloyalty and Contempt of his Laws; because to reward it, would be to en∣courage it; much less will God, the great and infinitely wise Governour of the World.

3dly, the Necessity of Obedience will yet more evidently appear, if we con∣sider the particular Nature of that Re∣ward, which God will confer upon us

for our Obedience. The happiness of Heaven, which is the Reward promised in the Gospel, is described to us by the sight and enjoyment of God. Now to render us capable of this blessed Re∣ward, it is necessary that we be like God; but nothing but Obedience and Holiness, and being renewed after the I∣mage of him who created us in righteous∣ness, can make us like to God. For he that would be like God must be holy, and just, and good, and patient, and merciful, as God is; and this alone can make us capable of the blessed sight and enjoyment of God; for unless we be like him, we cannot see him as he is, and if we should be admitted into Heaven, we could not find any pleasure and happi∣ness in communion with him. Blessed are the pure in heart (says our Saviour) for they shall see God. Without Holiness (says the Apostle) no man shall see the Lord. And indeed, it is in the very nature of the thing impossible, that a wicked Man (whilst he remains so) should ever be happy, because there can be no agreeable and delightful Society between those that are of a quite con∣trary temper and disposition to one a∣nother, between him who is of purer eyes

than to behold iniquity, and a sinful and impure Creature. For what fellowship (saith the Apostle) can righteousness have with unrighteousness? what communion hath light with darkness, or God with Belial? that is, with the wicked and disobedi∣ent. Till we become like to God in the frame and temper of our minds, there can be no happy Society between him and us; we could neither delight our selves in God, nor he take any plea∣sure in us; for he is not a God that hath pleasure in wickedness, neither shall evil dwell with him. The wicked shall not stand in his sight, he hateth all the workers of iniquity. It cannot be otherwise, but that there must be an eternal jarring and discord between the righteous and holy God, and wicked and unrighteous Men. I will behold thy face (says David) in righteousness. There is no looking God in the face, upon any other terms. If we have been workers of iniquity, God will cast us out of his sight, and in great anger bid us to depart from him; and we also shall desire him to depart from us, as being unable to bear the sight of him.

So that there is great reason why Holiness and Obedience should be made the Conditions of Eternal Life and Hap∣piness,

since in the very Nature of the thing it is so necessary a Qualification for the blessed sight and enjoyment of God, who is the Cause and Fountain of Happiness. I come in the

Fifth and last place, To shew that this Method and Means of our Salvati∣on, is no prejudice to the Law of Faith, and to the free Grace and Mercy of God declared in the Gospel. The Go∣spel is called the Law of Faith, and the Law of Grace, in opposition to the Jewish Dispensation, which is called the Law, or Covenant of Works, because it con∣sisted so much in external Rites and Ob∣servances, which were but types and sha∣dows of good things to come, (as the Apo∣stle calls them in this Epistle;) and which when they were come, that Law did expire of it self, and was out of date, the obligation and observance of it was no longer necessary; but a better Covenant, which was establish'd upon better Promises, came in the place of it, and Men were justified by Faith, that is, by sincerely embracing the Chri∣stian Religion, and were no longer un∣der an obligation to that external, and servile, and imperfect Dispensation, which consisted in Circumcision, and

in almost an endless number of exter∣nal Ceremonies. These are the works of the Law so often spoken of by St. Paul, concerning which, the Jews had not only an opinion of the necessity of them, to a Man's Justification and Salvation, but likewise of the Merit of them; in opposition to both which opinions, St. Paul calls the Covenant of the Gos∣pel, the Law of Faith, and the Law of Grace.

But there is no where the least intima∣tion given, either by our Saviour, or his Apostles, that Obedience to the Precepts of the Gospel (which are in substance the Moral Law cleared and perfected) is not necessary to our acceptance with God, and the obtaining of Eternal Life; but on the contrary, 'tis our Saviour's express Direction to the young Man, who ask'd, what good thing he should do, that he might obtain Eternal Life? If thou wilt (says he) enter into Life, keep the Commandments; and that he might understand what Commandments he meant, he instanceth in the Precepts of the Moral Law. And indeed, the whole tenour of our Saviour's Sermons, and the Precepts and Writings of the Apostles, are full and express to this pur∣pose.

Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven: but he that doth the Will of my Father which is in Heaven. Whosoever heareth these sayings of mine (that is, these Precepts which I have delivered) and doth them not, I will liken him to a foolish man, who built his house upon the sand, and the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell, and great was the fall of it. If ye know these things, happy are ye, if ye do them. In every Nation, he that feareth God, and worketh righteousness, is accepted of him. In Jesus Christ neither Circumci∣sion availeth any thing, nor Ʋncircumcision; but Faith, that is acted and inspired by Cha∣rity. And that the Apostle here means, that Charity or Love, which is the fulfilling of the Law, is evident from what he says elsewhere; that neither Circumcision availeth any thing, nor Ʋncir∣cumcision; but the keeping of the Com∣mandments of God; In which Text it is plain, that the Apostle speaks of the terms of our Justification, and what is available with God to that purpose. And St. James to the same purpose, tells us, that by the works

of Obedience our Faith is made perfect, and that Faith without Works is dead; and surely a dead Faith will neither justifie nor save any Man. St. John likewise ve∣ry earnestly cautions us to take heed of any such Doctrine, as would take away the necessity of Righteousness and Obe∣dience; Little Children (says he) let no man deceive you, he that doth righteous∣ness is righteous, as he is righteous. To all which, I shall only add the plain words of my Text, that Christ became the Au∣thor of eternal Salvation to them that obey him.

So that no Man hath reason to fear, that this Doctrine of the necessity of O∣bedience to our Acceptance with God, and the obtaining of eternal life, should be any ways prejudicial to the Law of Faith, and the Law of Grace. For so long as these three things are but assert∣ed and secured,

1st. That Faith is the Root and Prin∣ciple of Obedience and a holy Life, and that without it, it is impossible to please God.

2dly, That we stand continually in need of the Divine Grace and Assistance, to enable us to perform that Obedience which the Gospel requires of us, and is pleased to accept in order to eternal life. And,

3dly, That the forgiveness of our Sins, and the Reward of eternal Life, are foun∣ded in the free Grace and Mercy of God, conferring these Blessings upon us, not for the merit of our Obedience, but only for the merit and satisfaction of the Obe∣dience and Sufferings of our blessed Savi∣our and Redeemer; I say, so long as we assert these three things, we give all that the Gospel any where ascribes to Faith, and to the Grace of God revealed in the Gospel.

I have been careful to express these things more fully and distinctly, that no Man may imagine, that whilst we assert the Necessity of Obedience and a Holy Life, we have any design to dero∣gate in the least from the Faith and the Grace of God; but only to engage and encourage Men to Holiness and a good Life, by convincing them of the absolute and indispensable necessity of it, in order to eternal Salvation. For all that I have said, is in plain English no more but this, That it is necessary for a Man to be a good Man, that he may get to Heaven; and whoever finds fault with this Do∣ctrine, finds fault with the Gospel it self, and the main end and design of the Grace of God therein revealed to Mankind,

which offers Salvation to Men upon no other terms than these which I have men∣tioned; and to preach and press this Do∣ctrine, is certainly, if any thing in the World can be so, to pursue the great End and Design of the Christian Religion, so plainly and expresly declared by St. Paul, Tit. 2.11, 12. The grace of God that bring∣eth salvation, hath appear'd to all men, teach∣ing us, that denying Ʋngodliness and world∣ly Lusts, we should live soberly, righteously, and godly in this present World. And if the Grace of God declared in the Gospel, have this effect upon us, then we may with Confidence wait for the blessed hope, and the glorious appearance of the great God, and our Saviour Jesus Christ, who gave himself for us, that he might redeem us from all Iniquity, and purifie to himself a peculi∣ar People zealous of good works; and then he adds, these things teach, and exhort, and rebuke with all Authority; that is, declare and inculcate this doctrine, and rebuke severely those who teach or practise con∣trary to it. And he repeats it again with a more vehement Charge to Titus, to press upon Men the necessity of Obedience and good Works, Chap. 3.8. This is a faith∣ful saying, and these things I will that thou affirm constantly, that they who have belie∣ed

in God, be careful to maintain good Works.

All that now remains, is to make some useful Inferences from what hath been said upon this Argument, and so to con∣clude this Discourse.

First of all, To convince us that an empty Profession of the Christian Reli∣gion, how specious and glorious soever it be, if it be destitute of the fruits of O∣bedience and a holy Life, will by no means avail to bring us to Heaven. No profession of Faith in Christ, no Subje∣ction to him, tho' we be baptized in his Name, and list our selves in the num∣ber of his Disciples and Followers, tho' we have made a constant Profession of all the Articles of the Christian Faith, and have performed all the external parts and duties of Religion, have gone constantly to Church, and frequented the Service of God, and have joined in publick Prayers to God with great appearance of Devo∣tion, and have heard his Word with great Reverence and Attention, and received the blessed Sacrament with all imagina∣ble expressions of Love and Gratitude to our belessed Redeemer; nay tho' we had heard our blessed Saviour himself teach in our streets, and had eaten and drunken in his presence; yet if all this while we have not

done the will of God, and obeyed his Laws, none of all these things will signifie any thing to bring us to Heaven, and make us Partakers of that Salvation, which he hath purchased for Mankind.

But we cannot plead so much for our selves, as those did, of whom our Savi∣our speaks. None of us shall be able to alledge for our selves at the great day, that we had prophesied in his Name, and in his name had cast out Devils, and in his name had done many wonderful Works; and yet if we could alledge all this, it would do us no good. All that such can say for themselves is, that they have call'd him Lord, Lord, that is, they have made profession of his Religion, and been call'd by his Name, that they have paid an outward Honour and respect to him, and declared a mighty Love and Affe∣ction for him; but they have not done his will, but have hated to be reformed, and have cast his Commandments behind their backs, they have only born the Leaves of an outward Profession, but have brought forth no fruit unto Holiness, and therefore can have no reasonable expectation, that their End should be everlasting Life. So that when these Men shall appear before the great and terrible Judge of the

World, they shall have nothing to say, but those vain Words, Lord, Lord; to which our Saviour will answer in that Day, why call ye me Lord, Lord, when ye would not do the things which I said? Not∣withstanding all your profession of Faith in me, and subjection to me, ye have been workers of Iniquity, therefore depart from me, I know ye not whence ye are.

Secondly, The consideration of what hath been said should stir as up to a thank∣ful acknowledgement of what the Au∣thor of our Salvation hath done for us; and there is great reason for thankfulness, whether we consider the greatness of the Benefit conferred upon us, or the way and manner in which it was purchased, or the easie and reasonable terms upon which it may be obtained.

1st, If we consider the greatness of the Benefit conferred upon us, and that is Salvation, eternal Salvation, which com∣prehends in it all the Blessings and Bene∣fits of the Gospel, both the Means and the End, our Happiness, and the Way to it, by saving us from our Sins; from the guilt of them, by our Justification in the Blood of Christ; and from the Power and Dominion of them, by the sanctifying grace and virtue of the Holy Ghost.

And it comprehends the End, our De∣liverance from Hell and the Wrath to come, and the bestowing of Happiness upon us, a great and lasting Happiness, great as our Wishes, and Immortal as our Souls; all this is comprehended in eternal Salvation.

2dly, If we consider the way and man∣ner in which this great Benefit was pur∣chased and procured for us; in a way of infinite Kindness and Condescension, in the lowest Humiliation, and the unpa∣rallel'd Sufferings of the Son of God; for never was there any sorrow like unto his sor∣row, wherewith the Lord afflicted him in the day of his fierce Anger; in his taking upon him the form of a Servant, and the person of a Sinner, and his becoming obedient to death, even the death of the Cross, which was the Punishment of the vilest Slaves, and the most hainous Malefactors. The Son of God came down from Heaven, from the highest pitch of Glory and Hap∣piness, into this lower World, this Vale of Tears, and sink of Sin and Sorrow; and was contented himself to suffer, to save us from eternal Ruin; to be the most de∣spicable, and the most miserable Man that ever was, that he might raise us to Glory and Honour, and advance us to

a state of the greatest Happiness that Hu∣mane Nature is capable of.

3dly, If we consider the easie and rea∣sonable Terms upon which we may be made Partakers of this unspeakable Be∣nefit, and that is by a constant and sin∣cere and universal Obedience to the Laws of God, which supposeth Repentance to∣wards God, and Faith in our Lord Jesus Christ, as the Root and Principle of all the Virtues of a good Life; that is, by doing that which best becomes us, and which is most agreeable to the original Frame of our Nature, and to the dictates of our Reason, and which setting aside the consideration of the Reward, is real∣ly best for our present Benefit and Ad∣vantage, our Comfort and Happiness, even in this World; for God, in giving Laws to us, hath imposed nothing upon us, but what in all reason ought to have been our choice, if he had not imposed it; nothing but what is for our good, and is in its own nature necessary to make us capable of that Happiness which he hath promised to us. And what can be more gracious, than to make one Benefit the Condition of a greater? Than to promise to make us happy for ever, if we will but do that which upon all accounts is really best and most for our Advantage in this present Life?

Thirdly, Here is abundant Encourage∣ment given to our Obedience; we have the divine Assistance promised to us, to enable us to the performance of the most difficult parts of our Duty; we have the holy Spirit of God to help our Infirmities, to excite us to that which is good, and to help and strengthen us in the doing of it.

For our further Encouragement we are assured of the divine Acceptance in case of our sincere Obedience, notwith∣standing the manifold Failings and Im∣perfections of it, for the sake of the perfect Righteousness and Obedience, and the me∣ritorious Sufferings of our blessed Saviour: and tho when we have done all that we can do we are unprofitable Servants, and have done nothing but what was our duty, yet God is pleased to accept what we can do, because it is sincere, and to forgive the defects and imperfections of our Obedience, for his sake, who fulfilled all righteousness.

And besides all this, we have the en∣couragement of a great and everlasting Reward, infinitely beyond all proportion of any service and Obedience that we can perform. And if God be ready to assist and strengthen us in the doing of our duty, and be willing so graciously to accept and to reward at such a rate the Sincerity of our endeavours to please him,

notwithstanding all the failings and im∣perfections of our best service and Obedi∣ence; what can we possibly desire more for our encouragement, to patient continuance in well-doing, and to be stedfast and unmove∣able, and abundant in the work of the Lord.

Fourthly and lastly, The consideration of what hath been said upon this Argument may serve severely to rebuke the ground∣less Presumption of those, who rely with so much confidence upon Chrst for eter∣nal Salvation, without any conscience or care to keep his Commandments; as if Salvation lay upon his Hands, and he knew not how to dispose of it, and were glad of any one that would come and take it off upon any terms. No, he came to save us from our Sins, to redeem us from all iniquity, and to purifie to himself a pecu∣liar people zealous of good Works.

So that the Salvation which he hath purchased for us, doth necessarily imply our forsaking of our Sins, and return∣ing to God and our Duty; and his Death and Sufferings are not more an argument of his great Love to Mankind, than they are a demonstration of his perfect hatred of Sin. So that if we continue in the Love and practice of Sin, we defeat the whole design of his coming into the World, and

of all that he hath done and suffered for us; and the redemption which Christ hath wrought for us will not avail us in the least. Salvation is far from the wick∣ed, (says David, Psal. 119.155.) If we have been workers of Iniquity, the Saviour of the World when he comes to judge it, will bid us to depart from him.

From all that hath been said, it is e∣vident, that it is the greatest Presumpti∣on in the World, for any Man to hope to obtain eternal Salvation by any device whatsoever, or in the Communion of any Church whatsoever, without Obe∣dience and a holy Life. For tho' our O∣bedience cannot merit; yet it is necessa∣ry to qualifie and dispose us for it: tho' it does not make us strictly worthy; yet it makes us meet to be made partakers of the inheritance of the Saints in light.

Notes

• * 1.1

  Vol. V.
• * 1.2

  Ser. 7.