Several Discourses Viz. Proving Jesus to be the Messias The Prejudices against Jesus and his Religion consider'd Jesus the Son of God proved by his Resurrection The Danger of Apostacy from Christianity Christ the Author Obedience the Condition of Salvation The Possibility and Necessity of Gospel Obedience and its consistence with free Grace The Authority of Jesus Christ with the Commission and Promise which he gave to his Apostles The Difficulties of a Christian Life consider'd The Parable of the Rich Man and Lazarus Children of this World wiser than the Children of Light By the Most Reverend Dr. JOHN TILLOTSON Late Lord Arch-Bishop of Canterbury Being The FIFTH VOLUME Published from the Originals By Ralph Barker D. D. Chaplain to his Grace The Second Edition Corrected LONDON Printed for Ri. Chiswell at the Rose and Crown in St. Paul's Church-Yard 1700. THE CONTENTS Of the Fifth Volume SERM. I. Proving Jesus to be the Messias MATTH XI 2 3 4 5 6. NOW when John had heard in Prison the works of Christ he sent two of his Disciples and said unto him Art thou he that should come or do we look for another Jesus answered and said unto them Go and shew John again these things which ye do hear and see The Blind receive their sight and the Lame walk the Lepers are cleansed and the Deaf hear the Dead are raised up and the Poor have the Gospel preached unto them And blessed is he whosoever shall not be offended in me Page 1. SERM. II III. The Prejudices against Christianity consider'd MATTH XI 6 And blessed is he whosoever shall not be offended in me p. 47 91. SERM. IV. Jesus the Son of God prov'd by his Resurrection ROM I. 4 And declared to be the Son of God with Power according to the Spirit of Holiness by the Resurrection from the dead p. 127. SERM. V. The danger of Apostacy from Christianity HEB. VI. 4 5 6. For it is impossible for those who were once enlightned and have tasted of the heavenly gift and were made partakers of the Holy Ghost and have tasted the good word of God and the powers of the world to come If they shall fall away to renew them again unto repentance seeing they crucify to themselves the Son of God afresh and put him to an open shame p. 155. SERM. VI. Christ the Author and Obedience the Condition of Salvation HEB. V. 9 And being made perfect he became the Author of eternal salvation unto all them that obey him p. 197. SERM. VII The Possibility and Necessity of Gospel-Obedience and its consistence with free Grace HEB. V. 9 And being made perfect he became the Author of eternal Salvation unto all them that obey him p. 231. SERM. VIII The Authority of Jesus Christ with the Commission and Promise which he gave to his Apostles MAT. XXVIII 18 19 20. And Jesus came and spake unto them saying All power is given unto me in heaven and in earth Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost Teaching them to observe all things whatsoever I have commanded you And lo I am with you alway even unto the end of the World p. 265. SERM. IX The Difficulties of a Christian Life consider'd LUKE XIII 24 Strive to enter in at the strait Gate for many I say unto you will seek to enter in and shall not be able p. 301. SERM. X XI The Parable of the Rich Man and Lazarus LUKE XVI 19 20. There was a certain Rich Man which was cloathed in Purple and fine Linen and fared sumptuously every day And there was a certain Beggar named Lazarus which was laid at his Gate full of Sores p. 343 379. SERM. XII The Parable of the Rich Man and Lazarus LUKE XVI 31 If they hear not Moses and the Prophets neither will they be persuaded though one rose from the dead p. 417. SERM. XIII The Children of this World wiser than the Children of Light LUKE XVI 8 For the Children of this World are in their Generation wiser than the Children of Light p. 447. SERMON I. Proving Jesus to be the Messias MATTH XI 2 3 4 5 6. Now when John had heard in Prison the works of Christ he sent two of his Disciples and said unto him Art thou he that should come or do we look for another Jesus answered and said unto them Go and shew John again those things which ye do hear and see The Blind receive their sight and the Lame walk the Lepers are cleansed and the Deaf hear the Dead are raised up and the Poor have the Gospel preached unto them And blessed is he whosoever shall not be offended in me ABOUT the time of our Saviour's appearing in the World there was a general expectation of a Great Prince that should come out of Judea and govern all Nations This the Gentiles had from the Prophecies of the Sybils Vol. V. which spake of a great King that was to appear in the World about that time So Virgil tells us that the time of Augustus was the utmost date of that Prophecy Vltima Cumaei venit jam carminis aetas And Suetonius tells us that all over the Eastern Countries there was an ancient and constant Tradition that such a Prince should spring out of Judea And for this Reason it is that our Saviour is call'd by the Prophet the Expectation of the Nations But more especially among the Jews there was at that time a more lively and particular expectation grounded upon the Predictions of their Prophets of a Prince whom they call'd the Messias or the Anointed and those who were more devout among them did at that time wait for his appearance as it is said of Simeon that he waited for the consolation of Israel Hence it was that when John the Baptist appeared in the quality of an extraordinary Prophet they sent from Jerusalem to enquire whether he were the Messias John 1.19 The Jews sent Priests and Levites from Jerusalem to ask him Ser. 1. Who art thou And he confessed and denied not but confessed I am not the Christ The Sanhedrim to whom it belonged to judge who were true Prophets sent to know whether he was the Messias or not He would not take this honour to himself but told them the Messias was just at hand and the next day when Jesus came to be baptized of him he bare record that he was the Son of God and that he saw the Spirit descending and abiding upon him So that it is plain that he knew him and bare witness of him which makes it the more strange that here in the Text he should send two of his Disciples to enquire whether he were the Messias or not Art thou he that should come or do we look for another That is art thou the Messias or not for so he is call'd in the ancient Prophecies of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that should come Gen. 49.10
suffer nothing but Truth and Reason to weigh with them We generally pretend to be Pilgrims and Strangers in the World and to be all travelling towards Heaven but few of us have the Indifferency of Travellers who are not concern'd to find out the fairest and the easiest Way but to know which is the right Way and to go in it Thus it should be with us our End should always be in our Eye and we should chuse our way only with Respect to that not considering our Inclination so much as our Design nor chusing those Principles for the Government of our Lives which are most agreeable to our present Desires but those which will most certainly bring us to Happiness at the last and that I am sure the Principles of the Christian Religion firmly believed and practised by us will do Let us then be persuaded by all that hath been said upon this Argument to a firm Belief of the Christian Doctrine I hope you are in some Measure satisfied that the Objections against it are not such as ought much to move a wise and considerate Man If we believe that God hath taken so much care of Mankind as to make any certain Revelation of his Will to them and of the way to Eternal Happiness let us next consider whether any Religion in the World can come in Competition with the Christian and with half that Reason pretend to be from God that Christianity is able to produce for it self whether we consider the Things to be believed or the Duties to be practised or the Motives and Arguments to the Practice of those Duties or the Divine Confirmation that is given to the whole And if we be thus persuaded concerning it let us resolve to live up to the Laws and Rules of this Holy Religion Our belief of it signifies nothing without the Fruits and Effects of a Good Life And if this were once resolved upon the Difficulty of believing would cease for the true Reason why Men are unwilling to believe the Truths of the Gospel is because they are loth to put them in Practice Every one that doth Evil hateth the Light The true Ground of most Mens Prejudice against the Christian Doctrine is because they have no mind to obey it and when all is done the great Objection that lies at the bottom of Mens Minds against it is that it is an Enemy to their Lusts and they cannot profess to believe it without condemning themselves for not complying with it in their Lives and Practice SERMON IV. Jesus the Son of God prov'd by his Resurrection ROM I. 4 And declared to be the Son of God with Power according to the Spirit of Holiness by the Resurrection from the dead ST Paul in the beginning of this Epistle according to his Custom in the rest stiles himself an Apostle particularly call'd and set apart by God for the preaching of the Gospel the main Subject whereof was Jesus Christ our Lord Who as he was according to his Divine Nature Vol. V. the eternal Son of God so according to his Human Nature he was not only the Son of Man but also the Son of God According to the Flesh that is the Weakness and Frailty and Mortality of his Human Nature he was the Son of David that is of his Posterity by his Mother who was of that House and Line Made of the seed of David according to the Flesh v. 3. But according to the Spirit of Holiness that is in regard of that Divine Power of the Holy Ghost which was manifested in him especially in his Resurrection from the Dead he was demonstrated to be the Son of God even according to his Human Nature Declared to be the Son of God with Power according to the Spirit of Holiness by the Resurrection from the dead All the Difficulty in the Words is concerning the meaning of this Phrase of Christ's being declared to be the Son of God The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which most frequently in Scripture does signify predestinated decreed determined but it likewise signifies that which is defined declared demonstrated Ser. 4. put out of all Doubt and Controversy And in this Sense our Translation renders it As if the Apostle had said that our Lord Jesus Christ though according to the Frailty and Weakness of his Human Nature he was of the Seed of David yet in respect of that Divine Power of the Holy Ghost which manifested it self in him especially in his Resurrection from the Dead he was declared to be the Son of God with Power that is mightily powerfully demonstrated to be so so as to put the matter out of all Dispute and Controversy And therefore following our own Translation I shall handle the Words in this Sense as containing this Proposition in them That the Resurrection of our Lord Jesus Christ from the Dead by the Holy Ghost is a powerful demonstration that he was the Son of God And it will conduce very much to the clearing of this Proposition to consider these Two things First Upon what Account Christ as Man is said to be the Son of God Secondly In what Sense he is said to be declared to be the Son of God by his Resurrection from the Dead The Consideration of these Two Particulars will fully clear this Proposition and the Apostles Meaning in it First Upon what Account Christ as Man is said to be the Son of God And for our right Apprehension of this Matter it is very well worthy our Observation that Christ as Man is no where in Scripture said to be the Son of God but with relation to the Divine Power of the Holy Ghost some way or other eminently manifested in him I say the Divine Power of the Holy Ghost as the Lord and Giver of Life as he is call'd in the Ancient Creeds of the Christian Church For as Men are naturally said to be the Children of those from whom they receive their Life and Being so Christ as Man is said to be the Son of God because he had Life communicated to him from the Father by an immediate Power of the Spirit of God or the Holy Ghost First at his Conception which was by the Holy Ghost The Conception of our Blessed Saviour was an immediate Act of the Power of the Holy Ghost overshadowing as the Scripture expresseth it the blessed Mother of our Lord And then at his Resurrection when after his Death he was by the Operation of the Holy Ghost raised to Life again Now upon these two Accounts only Christ as Man is said in Scripture to be the Son of God He was really so upon Account of his Conception but this was secret and invisible but most eminently and remarkably so upon account of his Resurrection which was open and visible to all 1. Upon Account of his Conception by the Power of the Holy Ghost That upon this Account he was called the Son of God St. Luke most expresly tells us Luke 1.35 where the
Angel tells the Virgin Mary that the Holy Ghost should come upon her and the Power of the Highest should overshadow her and therefore that Holy Thing which should be born of her should be call'd the Son of God And this our Saviour means by the Father's sanctifying him and sending him into the World For which Reason he says he might justly call himself the Son of God John 10.35 36. If he call them Gods unto whom the word of God came and the Scripture cannot be broken Say ye of him whom the Father hath sanctified and sent into the World Thou blasphemest because I said I am the Son of God If there had been no other Reason this had been sufficient to have given him the Title of the Son of God that he was brought into the World by the Sanctification or Divine Power of the Holy Ghost 2. Christ is also said in Scripture to be the Son of God and to be declared to be so upon Account of his Resurrection from the Dead by the Power of the Holy Ghost His Resurrection from the Dead is here in the Text ascribed to the Spirit of Holiness or the Holy Ghost And so in other places of Scripture Rom. 8.11 If the Spirit of him that raised up Jesus from the Dead dwell in you And 1 Pet. 3.18 Being put to Death in the Flesh but quickned by the Spirit that is he suffer'd in that frail mortal Nature which he assumed but was raised again by the Power of the Holy Ghost of the Spirit of God which resided in him And upon this Account he is expresly said in Scripture to be the Son of God Psal 2.7 I will declare the decree The Lord hath said unto me Thou art my Son this day have I begotten thee to which perhaps the Apostle alludes here in the Text when he says that Christ was decreed to be the Son of God by his Resurrection from the Dead To be sure these Words This day have I begotten thee St. Paul expresly tells us were accomplish'd in the Resurrection of Christ as if God by raising him from the Dead had begotten him and decreed him to be his Son Acts 13.32 33. And we declare unto you glad Tidings how that the Promise which was made unto the Fathers God hath fulfilled the same unto their Children in that he hath raised up Jesus again as it is also written in the second Psalm Thou art my Son this day have I begotten thee He was the Son of God before as he was conceived by the Holy Ghost but this was secret and invisible and known only to the Mother of our Lord And therefore God thought fit to give a publick and visible demonstration of it so as to put the matter out of all question he declared him in a powerful manner to be his Son by giving him a new Life after Death by raising him from the Dead and by this new and eminent Testimony given to him declared him again to be his Son and confirmed the Title which was given him before upon a true but more secret Account of his being conceived by the Holy Ghost And as our Saviour is said to be the Son of God upon this twofold Account of his Conception by the Holy Ghost and his Resurrection to Life by the Spirit of God So the Scripture which does solicitously pursue a Resemblance and Conformity between Christ and Christians does likewise upon a twofold Account answerable to our Saviour's Birth and Resurrection call true Believers and Christians the Children of God viz. Upon Account of their Regeneration or new Birth by the Operation of the Spirit of God and upon Account of their Resurrection to Eternal Life by the Power of the same Spirit Upon account of our Regeneration and becoming Christians by the Power and Operation of the Holy Spirit of God upon our Minds we are said to be the Children of God as being regenerated and born again by the Holy Spirit of God And this is our first Adoption And for this Reason the Spirit of God conferred upon Christians at their Baptism and dwelling and residing in them afterwards is call'd the Spirit of Adoption Rom. 8.15 Ye have received the Spirit of Adoption whereby you cry Abba Father And Gal. 4.5 6. Believers are said to receive the Adoption of Sons God having sent forth the Spirit of his Son into their Hearts crying Abba Father That is all Christians for as much as they are regenerated by the Holy Spirit of God and have the Spirit of God dwelling in them may with Confidence call God Father and look upon themselves as his Children So the Apostle tells us Rom. 8.14 That as many as are led or acted by the Spirit of God are the sons of God But though we are said to be Children of God upon account of our Regeneration and the Holy Spirit of God dwelling and residing in Christians yet we are eminently so upon account of our Resurrection to Eternal Life by the mighty Power of God's Spirit This is our final Adoption and the Consummation of it and therefore Rom. 8.21 this is called the glorious Liberty of the Sons of God because by this we are for ever deliver'd from the Bondage of Corruption and by way of Eminency the Adoption viz. the Redemption of our Bodies We are indeed the Sons of God before upon account of the regenerating and sanctifying Virtue of the Holy Ghost but finally and chiefly upon account of our Resurrection by the power of the Divine Spirit So St. John tells us that then we shall be declared to be the Sons of God after another manner than we are now 1 Jo. 3.1 Behold what manner of Love the Father hath bestowed upon us that we should be called the Sons of God Now we are the Sons of God that is our Adoption is begun in our Regeneration and Sanctification but it doth not yet appear what we shall be we shall be much more eminently so at the Resurrection We know that when he shall appear we shall be like him But the most express and remarkable Text to this Purpose is Luke 20.36 where good Men after the Resurrection are for this Reason said to be the Children of God because they are the Children of the Resurrection But they who shall be accounted worthy to obtain that World and the Resurrection from the Dead neither marry nor are given in Marriage neither can they die any more for they are equal to the Angels and are the Children of God being the Children of the Resurrection For this Reason they are said to be the Children of God because they are raised by him to a new Life and to be made Partakers of that which is promised to them and reserved for them For all that are raised by the Power of God out of the Dust of the Earth are not therefore the Children of God but only they that have part in the blessed Resurrection to Eternal Life and do inherit the Kingdom prepared for
to rejoice in the hopes of the Glory of God because their Sufferings did really prepare and make way for their Glory So the same Apostle tells us 2 Cor. 4.17 18. Our light Afflictions which are but for a moment work for us a far more exceeding and Eternal weight of Glory whilst we look not at the things which are seen for the things which are seen are Temporal but the things which are not seen are Eternal 3 dly and lastly The assurance of our future Reward is a mighty Encouragement to Obedience and a Holy Life What greater Encouragement can we have than this That all the good which we do in this World will accompany us into the other That when we rest from our labours our works will follow us That when we shall be stript of other things and parted from them these will still remain with us and bear us company Our Riches and Honours our sensual Pleasures and Enjoyments will all take their leave of us when we leave this World nay many times they do not accompany us so far as the Grave but take occasion to forsake us when we have the greatest need and use of them but Piety and Virtue are that better part which cannot be taken from us All the good actions which we do in this world will go along with us into the other and through the Merits of our Redeemer procure for us at the hands of a Gracious and Merciful God a Glorious and Eternal Reward not according to the meanness of our Services but according to the Bounty of his Mind and the vastness of his Treasures and Estate Now what an encouragement is this to Holiness and Obedience to consider that it will all be our own another day to be assured that whoever serves God faithfully and does suffer for him patiently does lay up so much Treasure for himself in another World and provides lasting Comforts for himself and faithful and constant Companions that will never leave him nor forsake him Let us then do all the good we can while we have opportunity and serve God with all our might knowing that no good action that we do shall be lost and fall to the ground that every Grace and Virtue that we exercise in this life and every degree of them shall receive their full recompence at the Resurrection of the Just How should this inspire us with Resolution and Zeal and Industry in the Service of God to have such a Reward continually in our Eye how should it tempt us to our Duty to have a Crown and a Kingdom offered to us Joys unspeakable and full of Glory such things as Eye hath not seen nor Ear heard nor have entred into the heart of man And such are the things which God hath laid up for them who love him heartily and serve him faithfully in this World SERMON V. The danger of Apostacy from Christianity HEB. VI. 4 5 6. For it is impossible for those who were once enlightned and have tasted of the heavenly gift and were made partakers of the Holy Ghost and have tasted the good word of God and the powers of the world to come If they shall fall away to renew them again unto repentance seeing they crucify to themselves the Son of God afresh and put him to an open shame THESE words are full of difficulties and the misunderstanding of them hath not only been an occasion of a great deal of trouble and even despair to particular persons but one of the chief Reasons why the Church of Rome did for a long time reject the Authority of this Book Vol. V. which by the way I cannot but take notice of as a demonstrative Instance both of the fallible Judgment of that Church and of the fallibility of Oral Tradition for St. Jerom more than once expresly tells us that in his time which was about 400 years after Christ the Church of Rome did not receive this Epistle for Canonical But it is plain that since that time whether moved by the Evidence of the thing or which is more probable by the Consent and Authority of other Churches they have received it and do at this day acknowledge it for Canonical from whence one of these two things will necessarily follow either that they were in an error for 400 years together while they rejected it or that they have since erred for a longer time in receiving it One of these is unavoidable for if the Book be Canonical now it was so from the beginning for Bellarmine himself confesseth and if he had not confessed it it is nevertheless true and certain that the Church cannot make a Book Canonical which was not so before Ser. 5. if it was not Canonical at first it cannot be made so afterward so that let them chuse which part they will it is evident beyond all denial that the Church of Rome hath actually erred in her Judgment concerning the Authority of this Book and one error of this kind is enough to destroy her Infallibility there being no greater Evidence that a Church is not Infallible than if it plainly appear that she hath been deceived And this also is a convincing instance of the Fallibility of Oral Tradition For if that be Infallible in delivering down to us the Canonical Books of Scripture it necessarily follows that whatever Books were delivered down to us for Canonical in one Age must have been so in all Ages and whatever was rejected in any Age must always have been rejected but we plainly see the contrary from the instance of this Epistle concerning which the Church of Rome which pretends to be the great and faithful Preserver of Tradition hath in several Ages deliver'd several things This is a peremptory instance both of the Fallibility of the Roman Church and of her Oral Tradition Having observed this by the way which I could not well pass by upon so fair an occasion I shall betake my self to the explication of these words towards which it will be no small advantage to consider the particular Phrases and Expressions in the Text. It is impossible for those who were once enlightned that is were solemnly admitted into the Church by Baptism and embraced the profession of Christianity Nothing was more frequent among the Ancients than to call Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illumination and those who were baptized were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlightned Persons because of that Divine Illumination which was convey'd to the minds of Men by the knowledge of Christianity the Doctrine whereof they made Profession of at their Baptism And therefore Justin Martyr tells us that by calling upon God the Father and the name of our Lord Jesus Christ and the name of the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the enlightned Person is washed and again more expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Laver speaking of Baptism is called Illumination And St. Cyprian gives us the Reason because by virtue of Baptism in expiatum pectus ac
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 encouragement 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 imperfections of our best service and Obedience what can we possibly desire more for our encouragement to patient continuance in well-doing and to be stedfast and unmoveable 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 groundless Presumption of those who rely with so much confidence upon Chrst for eternal 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 peculiar people zealous of good Works So that the Salvation which he hath purchased for us doth necessarily imply our forsaking of our Sins and returning 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 wicked 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 evident that it is the greatest Presumption 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 Obedience and a holy Life For tho' our Obedience cannot merit yet it is necessary 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 SERMON VIII The Authority of Jesus Christ with the Commission and Promise which he gave to his Apostles MAT. XXVIII 18 19 20. And Jesus came and spake unto them saying All power is given unto me in heaven and in earth Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost Teaching them to observe all things whatsoever I have commanded you And lo I am with you alway even unto the end of the World THESE Words are the last that our Blessed Saviour spake to his Apostles immediately before his Ascension into Heaven and there are these Three things contained in them Vol. V. I. A Declaration of his own Authority All power is given unto me both in heaven and in earth II. A Commission to his Disciples grounded upon that Authority Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the holy Ghost Teaching them to observe all things whatsoever I have commanded you III. A Promise to encourage them in this work And lo I am with you always even unto the end of the world I. Here 's our Saviour's Declaration of his own Authority All power is given unto me in heaven and in earth Here 's an unlimited Power and Authority given him over all Creatures in Heaven and Earth This the Scripture tells us was conferred upon him as a Reward of his Sufferings Phil. 2.8 9 10. He humbled himself and became obedient unto death even the death of the Cross Wherefore God also hath highly exalted him and given him a Name which is above every name that at the Name of Jesus every knee should bow of things in heaven and things in earth and things under the earth that is that all Creatures Angels and Men and Devils should do Homage and acknowledge Subjection to him II. Here is the Commission he gave to his Apostles by virtue of this Authority Go ye therefore and teach all Nations The Commission which he here gives is founded in the Authority he had before received Having all Power committed to him he constitutes and appoints the Apostles and their Successors to manage the Affairs of this his spiritual Kingdom upon Earth and this seems to be the same Commission which St. John mentions in other words John 20.21 As my Father hath sent me even so send I you that is as my Father commission'd me before so now having received full Authority from him I commission you Now in this Commission which our Saviour gave to his Disciples I shall take notice First Of the general Import and Design of it Secondly A more particular Declaration how they were to manage this Design First The general Import and Design of this Commission Go ye and teach all Nations The word which we translate teach is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciple all Nations endeavour to make all the World Christians One would think here was a Power plainly enough given them to preach the Gospel to the Gentiles as well as to the Jews Which will more fully appear if we compare this passage in St. Matthew with the other Evangelists St. Mark oh 16.15 hath it Go ye into all the world and preach the Gospel to every creature From which Text I suppose St. Francis thought himself bound to preach to Beasts and Birds and accordingly did it very often and with wonderful success as they tell us in the Legend of his Life But to extend our Saviour's Commission so far is want of Common sense in which St. Francis tho' they tell us he had other Gifts and Graces to an eminent degree was plainly defective But to proceed St. Luke ch 24.47 tells us our Saviour commanded that Repentance and remission of Sins should be preached in his Name among all Nations beginning at Jerusalem So that their Commission did plainly extend to the Gentiles as well as to the Jews only they were to begin with the Jews and to preach the Gospel first to them and when they had gone over Judea and Samaria then to pass to other Nations as St. Luke doth most expresly declare Acts 1.8 Ye shall receive power after that the holy Ghost is come upon you and ye shall be witnesses unto me
both in Jerusalem and in all Judea and in Samaria and unto the uttermost parts of the earth But see the strange power of Prejudice to blind the Eyes even of good Men in the plainest matters The Disciples of our Saviour for all they had entertained a new Religion yet they retained the old Pride and Prejudice of their Nation against the rest of the World as if none but themselves had any share in the favour of God or were to have any part in the Salvation of the Messias Our Saviour did so far consider this Prejudice of theirs that he never in his life time acquainted them with this matter so as to make them fully to understand it because they were not able to bear it And it is very probable that this is one of those things which our Saviour meant John 16.12 13. I have yet many things to say unto you but ye cannot bear them now Howbeit when the Spirit of truth is come he will guide you into all truth That is he should lead them into the knowledge of those Truths of which they were not then capable And tho' our Saviour after his Resurrection seems to have declared this sufficiently to them yet by their practice after his Ascension it appears that they understood all this only of the Jews namely that they were to preach the Gospel first to the Jews that were at Jerusalem and in Judea and then to those that were dispersed in other Nations for 't is clear from the History of their first Preaching recorded in the Acts that they preached to none but to the Jews and the Proselytes of the Jewish Religion So strong was their Prejudice that they had not the least suspicion that this Blessing of the Gospel was intended for the Heathen World nor were they convinced to the contray 'till St. Peter had a special Vision and Revelation to this purpose and the Holy Ghost came upon the Gentiles in miraculous gifts as he had done before upon the Jews that were converted to Christianity And thus the Spirit of God led them into this Truth and then they understood this Command of our Saviour's in a larger Sense And to this St. Peter plainly refers Acts 10.42 where he tells us how that Christ after his Resurrection appeared to them and commanded them to preach unto the People So likewise do Paul and Barnabas Acts 13.46 where they speak thus to the Jews It was necessary that the word should first be preached to you but seeing you put it from you lo we turn to the Gentiles for so hath the Lord commanded us Now he no where commanded this but in this Commission which he gave them before his Ascension Secondly You have here a particular declaration how they were to manage this work of making Disciples to the Christian Religion 1. By baptizing them into the Chrstian Faith 2. By instructing them in the Precepts and Practices of a Christian Life 1. By baptizing them into the Christian Faith which is here call'd baptizing them into the Name of the Father and of the Son and of the holy Ghost Baptism is a solemn Rite appointed by our Saviour for the initiating of Persons into the Christian Religion But it was a Ceremony in use before both among the Jews and Gentiles The Heathen observed it at the initiating Persons into their Religious Mysteries and the Jews when they admitted Proselytes to their Religion at which time the Males as Maimonides tells us were both circumcised and baptized the Women were only baptized One Circumstance of the Baptism of grown Persons was that standing in the Water up to the Neck they recited several Precepts of the Law And as the Jewish Writers further tell us this Ceremony did not only belong to them that were of grown Years but to the Children of Proselytes if it were desired upon condition that when they came to Years they should continue in that Religion Now tho' this was a religious Ceremony used both by Jews and Gentiles and without any Divine Institution that we know of our blessed Saviour who in none of his Institutions seems to have favour'd unnecessary Innovations was so far from the superstition of declining it upon this account that it had been in religious use both among Jews and Gentiles that he seems the rather to have chosen it for that very reason For seeing it was a common Rite of all Religions and in it self very significant of that Purity which is the great design of all Religion it was the more likely to find the easier Acceptance and to be most suitable to that which he intended to be the universal Religion of the World As for the form of Baptism into the name of the Father of the Son and of the Holy Ghost it plainly refers to that short Creed or Profession of Faith which was required of those that were to be baptized answerable to the reciting of the Precepts of the Law at the baptizing of Proselytes among the Jews now the Articles of this Creed were reduced to these three Heads of the Father Son and Holy Ghost and contains what was necessary to be believed concerning each of these And this probably is that which the Apostle calls the Doctrine of Baptism Heb. 6.2 viz. a short Summary of the Christian Faith the Profession whereof was to be made at Baptism of which the most ancient Fathers make so frequent mention calling it the rule of Faith It was a great while indeed before Christians tied themselves strictly to that very form of Words which we now call the Apostles Creed but the Sense was the same tho every one exprest it in his own Words nay the same Father reciting it upon several Occasions does not confine himself to the very same Expressions A plain indication that they were not then strictly bound up to any form of Words but retaining the sense and substance of the Articles every one exprest them as he pleased So that to baptize in the name of the Father and of the Son and of the Holy Ghost is to perform this Rite or Sacrament by the Authority of and with special Relation to the three Persons of the blessed Trinity Father Son and Holy Ghost as the chief Objects of the Christian Faith whereof solemn Profession was then made So that upon this form in Baptism appointed by our Saviour compared with what is elsewhere said in Scripture concerning the Divinity of the Son and the Holy Ghost is principally founded the Doctrine of the blessed Trinity I mean in that simplicity in which the Scripture hath delivered it and not as it hath been since confounded and entangled in the Cobwebs and Niceties of the Schools The Scripture indeed no where calls them Persons but speaks of them as we do of several Persons and therefore that word is not unfitly used to express the difference between them or at least we do not know a fitter word for that purpose By baptizing then in the name of the
Father Son and Holy Ghost is meant the initiating of Men by this solemn Rite or Ceremony into the Christian Religion upon their profession of the necessary Doctrines of it concerning the Father Son and Holy Ghost and a solemn Stipulation and Engagement to live according to those Doctrines Which promise of a suitable Life and Practice was likewise made at the same time as Justin Martyr and other of the ancient Fathers do testify But before I leave this Head it is very fit to take particular notice what use the Anabaptists make of this Text so as in effect to lay the whole stress of their Cause upon it as if by virtue of this Command of our Saviour's and the manner wherein it is exprest all Infants even those of Christian Parents who are themselves already admitted into the new Covenant of the Gospel were excluded from Baptism because it is here said by our Saviour Go ye and disciple all Nations baptizing them from whence they infer and very clearly and strongly as they think that none are to be baptized but such as are first throughly instructed in the Christian Religion and made Disciples which Infants are not but only those who are grown to some Maturity of Years and Understanding But the Opinion and Practice of the ancient Church in this matter is a sufficient Bar to this Inference at least to the clearness of it And indeed it cannot reasonably be imagined that the Apostles who had all of them been bred up in the Jewish Religion which constantly and by virtue of a divine Precept and Institution admitted Infants into that Church and to the benefits of that Covenant by the Rite of Circumcision and likewise the Infants of Proselytes by Baptism as I observed before I say no Man can reasonably imagine that the Apostles could understand our Saviour as intending by any consequence from this Text to exclude the Children of Christians out of the Christian Church and to debar them of the benefits of the New Covenant of the Gospel The Children of Christians being every whit as capable of being taken into this new Covenant and of partaking of the Benefits of it as Children of the Jews were of being admitted into the old Unless we will suppose which at first sight seems very harsh and unreasonable that by the terms of the Christian Religion Children are in a much worse condition than the Children of the Jews were under the Law So that the parity of Reason being so plain nothing less than an express Prohibition from our Saviour and an exception of Children from Baptism can be thought sufficient to deprive the Children of Christians of any Privilege of which the Jewish were capable For the plain meaning of this Commission to the Apostles is to go and proselyte all Nations to the Christian Religion and to admit them solemnly into it by Baptism as the Jews were wont to proselyte Men to their Religion by Circumcision and Baptism by which Rites also they took in the Children of the Proselytes upon promise that when they came to Years they should continue in that Religion And if this was our Saviour's meaning the Apostles had no reason from the Tenor of their Commission to understand that the Children of Christian Proselytes were any more excluded than the Children of Proselytes to the Jewish Religion unless our Saviour had expresly excepted them for it is a favourable Case and in a matter of Privilege and therefore ought not to be determined to debar Children of it upon any obscure consequence from a Text which it is certain was never so understood by the Christian Church for 1500 Years together I have done with the first part of their Commission which was to disciple or proselyte all Nations to the Christian Religion and to admit them into the Christian Church by the Rite or Sacrament of Baptism I proceed to consider the Second part of their Commission which was to instruct Men in the Precepts and Duties of a Christian Life teaching them to observe all things whatsoever I have commanded you You see how their Commission bounds and limits them they were to teach others those Precepts which Christ had taught and deliver'd to them they had no Power by virtue of this Commission to make new Laws which should be of universal and perpetual Obligation and consequently necessary to the Salvation of all Christians they were only to be the Publishers but not the Authors of this new Religion And therefore St. Paul when the Corinthians consulted him about several things relating to Marriage and Virginity he only gives his advice but would not take upon him to make a Law in those cases that should be binding to all Christians And for the same Reason Christians do generally at this day think themselves absolved from the Obligation of that Canon which was made even in a Council of the Apostles as to all those Branches of it the reason whereof is now câ—ased But notwithstanding this the Authority which our Saviour conferred upon his Apostles to teach his Doctrine does in the nature of it necessarily imply a Power of governing the Societies of Christians under such Officers and by such Rules as are most suitable to the nature of such a Society and most fit to promote the great Ends of the Christian Religion For without this power of governing they cannot be suppos'd to be endowed with sufficient Authority to teach and therefore in pursuance of this Commission we find that the Apostles did govern the Societies of Christians by such Rules and Constitutions as were fitted to the then present circumstances of Christianity And as they did appoint temporary Officers upon emergent Occasions so they constituted others that were of perpetual use in the Church for the instructing and governing of Christians and that in such a subordination to one another as would be most effectual to the attaining of the end of Government which subordination of Governors hath not only been used in all Religions but in all the well regulated Civil Societies that ever were in the World And this may suffice to have spoken of the second part of their Commission The Third and last thing in the Text is the Promise which our Saviour here makes for the encouragement of the Apostles in this Work Lo I am with you always even unto the end of the world that is tho' I be going from you in person yet I will still be present with you by my Power and Spirit And surely this must needs be a great Encouragement to have him engaged for their Assistance who had all power in heaven and earth committed to him as he tells them at the 18 th verse I shall endeavour therefore as far as the time will permit to explain to you the true meaning and extent of this Promise That it is primarily made to the Apostles no man can doubt that considers that it was spoken to them immediately by our Saviour and in regard to them the
meaning of it is plainly this that our Saviour would send down the Holy Ghost upon them in miraculous Gifts to quality and enable them for the more speedy planting and propagating of the Gospel in the World and that he would be with them and assist them extraordinarily in this Work And that this is the primary meaning of it in regard to the Apostles will be very plain by considering how this Promise is exprest by the other Evangelists Mark 16.17 instead of this Promise you have these words immediately after our Saviour had given them Commission to go and preach the Gospel Go ye into all the World and preach the Gospel to every Creature He that believeth and is baptized shall be saved but he that believeth not shall be damned And then it follows These signs shall follow them that believe in my Name they shall cast out Devils and shall speak with new Tongues And Luke 24.39 instead of Lo I am with you it is said Behold I send the promise of my Father upon you that is the miraculous gifts of the Holy Ghost for it follows in the next Words but tarry ye in the City of Jerusalem until ye be endowed with power from on high This St. Luke himself interprets of the Promise of the Holy Ghost Acts 1.4 5 He commanded them that they should not depart from Jerusalem but wait for the promise of the Father which saith he ye have heard of me For John truly baptized with Water but ye shall be baptized with the Holy Ghost not many days hence And v. 8. Ye shall receive power after that the Holy Ghost is come upon you and ye shall be witnesses unto me both in Jerusalem and in all Judea and in Samaria and unto the uttermost part of the Earth So that no Man that compares these Texts together can doubt but that this was the primary meaning of this Promise as it was made to the Apostles But then it is as plain likewise that this Promise is to be extended farther than to the Persons of the Apostles even to all those that should afterwards succeed them in this Work of Preaching the Gospel and baptizing because our Saviour adds that he would be with them to the end of the world which Words because they reach far beyond the Apostles Times as I shall shew by and by must necessarily be extended to such Persons in after-Ages as should carry on the same Work There are two famous Controversies about the Sense of these Words in which this Promise is exprest The First is concerning the Circumstance of time mentioned in this Promise Alway to the end of the World The other concerning the Substance of the Promise it self what is meant by our Saviour's being with them In the first we have to deal with the Enthusiasts in the latter with the Papists I shall examine the Pretences of both these as briefly and plainly as I can First Concerning the Circumstance of time exprest in these words Alway to the end of the world The Enthusiasts would persuade us that the meaning of these Phrases is not to be extended beyond that Age and that this Promise is to be limited to the Apostles Persons and that the Sense of it is that Christ would be with the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all their Days so long as they should live and that would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end of that Age thus they translate it and with no worse design than to take away the Necessity of a Gospel-Ministry But this Pretence will vanish if we can make good these two things 1. That the Letter of this Promise extends farther than the Persons of the Apostles and the continuance of that Age. 2. However that be it is certain that the reason of it extends to all that should succeed them in their Ministry to the end of the World 1. The Letter of this Promise extends farther than the Persons of the Apostles and the continuance of that Age. I will easily grant that the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies only continually I will be with you continually but then the other Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until the end of the World is several times in Scripture undeniably used for the End and Dissolution of all things and cannot with any Probability be shewn to be ever used otherwise In this Sense it is unquestionably used three times Matth. 13. The Harvest is the end of the World v. 39. So shall it be at the end of the World v. 40. and v. 49. it is said that at the end of the World the Angels shall come forth and sever the wicked from the just and cast them into the Furnace which must either be understood of the end of the World and of the day of Judgment or there will be no clear Text in the whole Bible to that purpose and it is very probable that this Phrase is used in the same Sense Matth. 24.3 where the Disciples ask our Saviour What shall be the sign of thy coming and of the end of the world as will appear to any one that considers our Saviour's Answer to this Question the latter part whereof cannot without too much Violence be accommodated to any thing but the final Dissolution of the World Now if this Phrase be every where else in Scripture used in this Sense there is no reason why it should be taken otherwise in the Text only to serve the purpose of an unreasonable Opinion I know there are Phrases very near a-kin to this which are used in a quite different Sense namely for the expiration of the Jewish State and that we may know how to distinguish them it is observable that when the Scripture speaks of the end of the World it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of the Age in the singular Number but when it speaks of the Times before the Gospel it always expresseth them in the plural the reason of which is that famous Tradition among the Jews of the House of Elias which distributed the whole duration of the World into three Ages the Age before the Law the Age under the Law and the Age of the Messias and this last Age they looked on with great difference from the rest as the famous and glorious Age which was to be as it were the beginning of a new World And therefore the Jews in their Writings constantly call it the seculum suturum the Age or the World to come And therefore the Apostle in this Epistle to the Hebrews calls the State of the Gospel by that name as best known to them Heb. 2.5 But unto the Angels hath he not put in subjection the world to come whereof we now speak that is the Law was given by the disposition of Angels but the dispensation of the Gospel which is call'd the World to come was managed and administred by the Son of God So likewise Heb. 6.5 those miraculous Powers which accompanied the first
both There is one God and one Mediator between God and Men that is there is but one God and one Mediator But then they of the Church of Rome endeavour to avoid this plain Text by distinguishing between a Mediator of Redemption and a Mediator of Intercession But now if Christ's Mediation 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 Intercession 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 Apostle to the Hebrews does most plainly assert So that all other Intercessors in Heaven for us are excluded from offering 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 uttermost 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 limited 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 into 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 1 st Negatively It is not a mere outward 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 enter 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 Saviour 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 prophesying 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 Devils 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 admission into Heaven 2 dly Positively That which God requires as a Condition and will accept as a Qualification in those who hope for Eternal 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 Heaven And here in the Text it is expresly said That Christ is the Author of Eternal Salvation to them that obey him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 indispensable Condition of Eternal Salvation 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 Obedience to the Laws of God a perfect and a sincere Obedience to them the explication of these Terms will give us a distinct conception of the thing we are speaking of 1 st 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 outward 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 sincere belief of the Gospel of the Holiness and Equity of its Precepts of the Truth of its Promises and of the Terror of its Threatnings and a true Repentance for all our Sins This is Obedience in the Root and Principle for he who sincerely believes the Gospel and does truly repent of the Errors and Miscarriages 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 Worship 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 virtual Obedience was in such Persons a sufficient qualification for Eternal Life But where there is time and opportunity for the Exercise of our Obedience and the practice of the virtues of a holy Life there actual Obedience to the Laws and Precepts of the Gospel is necessary to qualify us for Eternal Happiness so that tho' a man do sincerely believe 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 Obedience 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 Commandment 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 iniquity 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 perseverance therein they are indispensably necessary in order to our Eternal Salvation and a well grounded hope and assurance of it 2 dly 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 neither doth God require it of us as a necessary 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 impossible 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 imitate those Divine Perfections of Goodness and Mercy and Patience and Purity and endeavour to be as like God in all these as we can and be still aspiring after a nearer resemblance of him as may be evident to any one who considers 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 Imperfection 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 business 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 acknowledged 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 namely What Obedience the Gospel requires as a Condition and is pleased to accept as a Qualification for Eternal Life SERMON VII The Possibility and Necessity of Gospel-Obedience and its consistence with free Grace 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 1 st How and by what Means Christ is the Author of our Salvation 2 dly What Obedience the Gospel requires as a Condition and is pleased to accept as a Qualification in those who hope for eternal Salvation 3 dly The Possibility of our performing this Condition by that Grace and Assistance which is offer'd Vol. V. and ready to be afforded to us by the Gospel 4 thly The Necessity of this Obedience in order to eternal Life and Happiness 5 thly 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 Assistance 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 cannot 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 necessarily suppose the possibility of performing the Condition of it otherwise it leaves them in as bad a Condition as they were in before because it only offers new Blessings and Benefits to us Ser. 7. but sets us never the nearer the obtaining 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 gracious 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 Gospel when at the same time it is acknowledged 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
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 satisfy 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 Spirit 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 according to his Capacity and Opportunities Matth. 25. I say what else can be the meaning of it but this That God is before-hand with every Man by affording 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 admitted 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 endeavour after the highest Degree of universal Holiness and Purity that we are capable of in this Life 2 Cor. 7.1 Having therefore these Promises dearly beloved let us cleanse our selves from all filthiness 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 trembling that is with great Care and Concernment 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 assist 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 doing of it ought to be a great Argument and Encouragement to us to put forth our utmost Endeavours and so co-operate 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 conveyed 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 Patience and Godliness and brotherly Love and Charity And indeed the Scripture every where ascribes our Regeneration and Sanctification 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 regenerate 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 wanting 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 promised it to them that seek it and he is faithful 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 Surely St. Paul did no ways derogate from the Grace of God when he said I am able to do all things thro' Christ strengthening 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 only 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 Encouragement 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 necessary 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 really 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 Spirit 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 proposed to consider from these words I proceed to the Fourth viz. To consider the Necessity of this Obedience in order to our obtaining of Eternal Life and Happiness Christ is the Author of Eternal Salvation to them that obey him that is to such and only to such as live in Obedience 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
the mediation of Angels seems not to be true for St. Stephen tells us that the Law was given by the disposition of Angels Acts 7.53 And St. Paul that it was ordained by the Angels in the hand of a Mediator that is Moses Gal. 3.19 But that the Revelation which was made to him had some singular Prerogatives above those of other Prophets is plain from Scripture Numb 12.5 6 7 8 when Aaron and Miriam contended with Moses as being equal to him God tells them that there was a vast difference between him and other Prophets Hear now my Words if there be a Prophet among you I the Lord will make my self known unto him in a Vision and will speak unto him in a Dream My Servant Moses is not so With him will I speak Mouth to Mouth even apparently and not in dark Speeches c. Ex. 33.11 And the Lord spake unto Moses face to face as a Man speaketh unto his Friend Deut. 34.10 And there arose not a Prophet since in Israel like unto Moses whom the Lord knew face to face All which signify at least this that God made the clearest and most familiar and most perfect Discoveries to Moses of any of the Prophets only our Lord Jesus Christ by whom God hath discovered his Will to us under the New Testament did excel Moses Moses being but a faithful Servant that is humilis amicus a meaner sort of Friend but the Lord Jesus Christ the only begotten Son of God who came from the bosom of his Father and was intimately acquainted with the secrets of his Will and had not the Spirit given him by measure but the most plentiful Effusion of it being anointed above his Fellows Now these being the several sorts and degrees of Revelation which God hath made of himself to the World the Holy Scriptures are a System or Collection of these the authentick Instrument or Record by which the things revealed any of these ways are transmitted to us and is therefore call'd the Word of God as containing those things which God in several Ages hath spoken to the World that is matters of Divine Revelation which are necessary to be known by Men in order to their Eternal Happiness And this being now the great and standing Revelation of God which is to continue to the end of the World I intend to limit my Discourse solely to this as being the only Revelation which we are concern'd to enquire after And therefore in the 3 d Place to shew you what Advantages this standing Revelation of the Scriptures hath above private Revelations made to particular Persons and frequently repeated and renewed in several Ages that so it may appear both agreeable to the Wisdom of God to settle Revelations in this way as being more commodious and likewise to his Goodness it being a real Priviledge which these later Ages of the World enjoy that they have a more fixt and certain way of being acquainted with the Will of God than those Ages had which were govern'd by such private Revelations as were now and then made to particular Persons And the Advantages are these 1. It is a more certain way of conveyance of things and more secure and free from Imposture Suppose a Revelation made to a particular Person which is of general Concernment that this may have a general and lasting effect he must impart it to others as many as he can and give them the best Assurance he can of it and these must relate it to others and so it must pass from hand to hand to be delivered from Parents to their Children Now this way of conveying a Revelation by Oral Report must needs be liable to many Uncertainties both by involuntary Mistakes through Weakness of Memory or Understanding and wilful Falsifications and Impostures out of Malice and Design So that the effect of an unrecorded Revelation can neither be large nor lasting it can but reach a few Persons and continue a little while in its full Credibility and the further it goes the weaker like Circles made in Water which the more they inlarge themselves and the longer they continue the less discernable they are 'till at length they quite disappear Whereas being once recorded by Persons secured from Error by Supernatural and Divine Assistance they are not liable to those easie Falsifications or Mistakes which traditional Reports and Relations are necessarily through human Malice or Weakness liable to 2. It is a more general and universal way of Conveyance Which is evident from the common Experience of the World who have pitched upon this way of writing things in Books as that which doth most easily convey the knowledge and notice of things to the generality of Men. 3. It is a more uniform way of Conveyance that is things that are once written and propagated that way lye equally open to all and come in a manner with equal Credit to all it being not morally possible that a common Book that passeth through all hands and which is of vast Importance and Concernment should be liable to any material Corruption without a general Conspiracy and Agreement which cannot be but that it must be generally known So that considering the commonness and universal Concernment of this Book of the Scriptures all Men are in a manner equally that is every Man is sufficiently and competently assur'd of the credit of it that is that we are not in any material thing imposed upon by false Copies But in traditional Revelation it is quite otherwise Traditional being a very unequal and ununiform way of Conveyance For seeing it may be of general Concernment and all cannot have it at the first hand that is immediately from him to whom it was made but some at the second others at the third fourth or fifth hand or much further off the Credit of it will be necessarily weakned by every Remove A Report that comes through many Hands being like the Argument we call Induction and as the Strength and Goodness of that depends upon the Truth of every one of those Instances that make it up so that if any of them fail the whole Argument is naught so the credit of a Report that passeth through twenty hands depends upon the Integrity and Sufficiency of all the Relators and whatever there is either of Falshood and Malice or of Incapacity of Understanding or Frailty of Memory in any of the Relators so much Weakness is derived into the Report or Testimony and consequently the assurance which we can have of a private Revelation which is deliver'd traditionally through a great many Persons must needs be very unequal 4. It is a more lasting way of Conveyance Which likewise appears by Experience we having now nothing at all of the History of ancient times but what is conveyed down to us in Writing 5. It is a more human way of Conveyance which requires less of Miracle and supernatural Interposition for the Preservation of it This Book of the Scriptures may with ordinary