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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62632	Several discourses viz. Of the great duties of natural religion. Instituted religion not intended to undermine natural. Christianity not destructive; but perfective of the law of Moses. The nature and necessity of regeneration. The danger of all known sin. Knowledge and practice necessary in religion. The sins of men not chargeable on God. By the most reverend Dr. John Tillotson, late lord arch-bishop of Canterbury. Being the fourth volume; published from the originals, by Ralph Barker, D.D. chaplain to his Grace.	Tillotson, John, 1630-1694.; Barker, Ralph, 1648-1708.; White, Robert, 1600-1690, engraver.	1697 (1697)	Wing T1261A; ESTC R221745	169,748	495

the Gospel by Reason of this mighty advantage is call'd a state of Adoption and Liberty ver 15. for ye have not received the Spirit of Bondage but the Spirit of Adoption whereby we cry Abba Father and 2 Cor. 3. 17. where the Spirit of the Lord is there is Liberty And to this very thing St. Paul appeals as that whereby Men might judge whether the Law or the Gospel were the more excellent and powerful Dispensation Gal. 3. 2. This only would I learn of you received ye the Spirit by the works of the Law or by the hearing of Faith As if he had said let this one thing determine that whole Matter were ye made Pertakers of this great Priviledge and Blessing of the Spirit while ye were of the Jewish Religion or since ye became Christians And ver 14. he calls it the blessing of Abraham that is the blessing promised to all Nations by Abraham's Seed namely the M●ssias that the blessing of Abraham might come on the Gentiles through Jesus Christ● that we might receive the promise of the Spirit through Faith And then for the supporting us under afflictions the Gospel promise●h an extraordinary assistance of God●s holy Spirit to us 1 Pet. 4. 14. if ye be reproached for the Name of Christ happy are ye for the Spirit of Glory and of God res●eth upon you But were the●e no good Men unde● the dispensation of the Law Yes certainly there were and they were so by the grace and assistance of God's Holy Spirit but ●hen this was an effect of the Divine goodness but not of any special Promise contained in that Covenant of Divine grace and assistance to be conferred on all those that were admitted into it But thus it is in the New Covenant of the Gospel and therefore the Law is call●d a dead letter the oldness of the letter and the ministration of the letter in opposition to the Gosp●l which is call'd the Ministration of the Spirit And this the Apostle lays special weight upon as a main difference between these two Covenants that the first gave an external Law but the new Covenant offers inward grace and assistance to enable Men to Obedience and hath an inward and powerful efficacy upon the Minds of Men accompanying the Ministration of it Heb. 8. 7 8 9 10. For if that first Covenant had been faultless then should no place have been sought for the second For finding fault with them he saith behold the days come saith the Lord when I will make a new Covenant with the house of Israel and with the house of Judah not according to the Covenant which I made with their Fathers c. For this is the Covenant which I will make with the house of Israel after those days saith the Lord I will put my Laws into their minds and write them in their hearts And of this inward Grace and assistance we are further secured by the powerful and prevalent and perpetual intercession of our High-Priest for Sinners at the right hand of God not like the intercession of the Priests under the Law who being Sinners themselves were less fit to intercede for others but we have an High-Priest that is holy harmless undefiled and seperate from Sinners who by the Eternal Spirit offer'd himself without spot to God to purchase for us those Blessings which he intercedes for The Priests under the Law were Intercessors upon Earth but Christ is entered into Heaven it self now to appear in the presence of God for us Heb. 9. 24. The Priests under the Law were removed from this Office by Death but Christ because he continues for ever hath an unchangeable Priesthood and is an everlasting Advocate and Intercessor for us in the virtue of his most meritorious Sacrifice continually presented to his Father where he is always at the right hand of God to present our Prayers to him and to obtain pardon of our Sins and grace to help in time of need and by his intercession in Heaven to procure all those Blessings to be actually con●er'd upon us which he purchased for us by his blood upon Earth wherefore he is able to save to the utmost all those that come to God by him seeing he ever liveth to make intercession for them as the same Apostle speaks Heb. 7. 25. And thus I have as briefly as well I could shewed how the Christian Religion doth supply all the weaknesses and defects and imperfections of the Jewish Religion and consequently does in no wise contradict or interfeer with the great Design of the Law and the Prophets but hath perfected and made up whatever was weak or wanting in that Institution to make Men truly good or as the Expression is in the Prophet Daniel to bring in everlasting Righteousness that is to clear and confirm those Laws of Holiness and Righteousness which are of indispensible and eternal obligation And if this be the great Design of our Saviour's coming and the Christian Doctrine be every way fitted to advance Righteousness and true Holiness and to make us as excellently good as this imperfect state of Mortality will admit since it hath many advantages incomparably beyond any Religion or Institution that ever was in the World both in respect of the perfection of its Laws and the force of its Motives and Arguments to Repentance and a Holy Life and in respect of the Encouragements which it gives and the Examples which it sets before us and the powerful assistance which it offers to us to enable us to clean●e our selves from all filthiness of Flesh and Spirit and to perfect holiness in the fear of God What a shame is this to us who are under the power of this excellent Institution if the temper of our Minds and the tenour of our Conversation be not in some measure answerable to the Gospel of Christ The greater helps and advantages we have of being good the greater things may justly be expected from us for to whomsoever much is given of him much shall be required Christianity is the fulfilling of the Righteousness of the Law by walking not after the Flesh but after the Spirit by mortifying the deeds of the Flesh and by bringing forth the fruits of the Spirit which are Love Joy Peace Long-Suffering Gentleness Goodness Fidelity Meekness and Temperance The Righteousness of Faith doth not consist in a barren and ineffectual belief of the Gospel in a meer embracing of the Promises of it and relying upon Christ for Salvation in a Faith without works which is dead but in a Faith which worketh by Love in becoming new Creatures and in keeping the Commandments of God The Righteousness of Faith speaketh on this wise This is his Commandment that we should believe on the Name of his Son Jesus Christ and love one another as he gave us Commandment 1 John 3. 23. and this Commandment have we from him that he who loveth God love his Brother also 1 John 4. 21. That we approve the things that are

excellent being filled with the fruits of Righteousness which are by Jesus Christ to the glory and the praise of God Phil. 1. 10 11. Whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any virtue if there be any praise mind these things Ch. 4. 8. And then considering what abundant provision the Gospel hath made for our attainment of Everlasting Salvation we are altogether without excuse if we perish Since God hath raised up so mighty a Salvation for us how shall we escape If we die in our Sins it is not because God would not forgive them but because we would not Repent and be Saved the fault is all our own and we owe it wholly to our selves if we be lost and undone for ever If when Life and Death Heaven and Hell are so plainly set before us Eternal Misery and Perdition fall to our Lot and Portion it is not because we were not warned of our Danger or because Happiness and the things of our Peace were hid from our eyes but because we have made Death and Destruction our obstinate and final Choice But Beloved I hope better things of you and things which accompany Salvation tho' I thus speak Only let your Conversation be as becometh the Gospel of Christ and if we be careful to perform the Conditions which the Gospel requires on our part we shall not fail to be made Partakers of that Eternal Life which God that cannot lie hath promised to us for his Mercy 's sake in Jesus Christ SERMON V. Of the Nature of Regeneration and its Necessity in order to Justification and Salvation GALAT. VI. 15. For in Christ Jesus neither Circumciston availeth any thing nor Uncircumcision but a new Creature THERE are two Epistles of St. Paul namely that to the Romans and this to the Galatians which are principally and particularly design'd to confute a false perswasion which had prevailed amongst many Christians especially those who were Converted from Judaism that it was not enough for Men to embrace and confess the Christian Religion unless they kept the Law of Moses or at least submitted to that great Precept of Circumcision the neglect whereof among all the affirmative Precepts of the Law was only threatned with excision or being cut off from among the People And of the prevalency of this Errour and the great disturbance which it made in the Christian Church we have a particular account Acts 15. where a General Council of the Apostles is call'd and a Letter written in their Names to all the Christian Churches to rectifie their apprehensions in this matter ver 24. of that Chap. For as much as we have heard that certain which went out from us have troubled you with words subverting your Souls saying ye must be Circumcis'd and keep the Law to whom we gave no such Commandment c. And upon this occasion likewise it was that St. Paul wrote this Epistle to the Galatians as likewise that to the Romans in the former of which after he had at large confuted this Errour which he calls the preaching of another Gospel than what the Apostles had preached and the Christians first received In the beginning of the 5 th Chapt. he Exhorts them to assert the Liberty which Christ had purchas'd for them from the obligation of the Law of Moses ver 1 2. Stand fast therefore in the liberty wherewith Christ hath made us free and be not entangled again with the yoak of bondage Behold I Paul say unto you that if ye be Circumcised Christ shall profit you nothing Not that hereby he condemneth Circumcision as a thing evil in it self for God never Instituted or Commanded any thing that was so but he opposeth the opinion of the necessity of it to our Justification and Salvation when the Gospel had so plainly taken away the obligation and use of it and consequently to affirm still the necessity of it was really to renounce Christianity For if Judaism was still the way to Salvation Christianity was to no purpose and if Christianity be now the way then the obligation to the Jewish Religion was ceased To avoid the force of this Reasoning it was not enough for the false Apostles to say as it seems they did that Christians were not obliged universally to the whole Law of Moses but principally to the Law of Circumcision because Circumcision being the sign and badge of that Covenant whoever took that upon him did thereby own his obligation to the whole Law ver 3● 4. For I testifie again to every Man that is Circumcised that he is a debtor to do the whole Law Christ is become of no effect to you whosoever of you are justified by the Law ye are fallen from Grace that is whoever of you expect and profess to be justified by the Law of Moses ye take away the necessity and use of the Christian Religion and are fallen from grace that is do in effect renounce the Gospel for we through the Spirit wait for the hope of Righteousness by Faith ver 5 we by the Spirit in opposition to Circumcision which was in the Flesh do expect to be justified by the belief of the Gospel For in Jesus Christ neither Circumcision availeth any thing nor uncircumcision ver 6. that is now under the dispensation of the Gospel by Christ Jesus it signifies nothing to a Man's Justification or Salvation whether he be Circumcised or not Circumcised whether he be a Jew or a Gentile All that the Gospel requires as necessary to these purposes is that we perform the Conditions of the Gospel that so we may be capable of being made Partakers of the blessings of it Now as the great blessing and benefit of the Gospel is variously exprest as by the forgiveness of our sins by our acceptance with God or which comp●ehends both by our Justification sometimes by Adoption and our being● made the Sons and Children of God sometimes by Redemption and which is the consummation of all by Salvation and Eternal Life I say as the ble●sing and benefit of the Gospel is in Scripture exprest to us by these several terms which do in eff●ct all signifie the same thing so our Duty and the Condition the Gospel requires on our part is likewise as variously exprest sometimes and that very frequently by the word Faith as being the great Source and Principle of all Religious Acts and Performances but then this Faith must not be a bare assent and perswasion of the Truth of the Gospel but such an effectual belief as expresseth it self in suitable acts of Obedience and Holiness such as the Apostle here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Faith whick worketh by Love a Faith that is inspir'd and acted or rather consummate and made perfect by Charity for so the word doth often signifie and then this Phrase will be just of the same importance with

that of St. James Chap. 2. 22. by Works is Faith made perfect Sometimes and that also very frequently the Condition of the Gospel is exprest by words which import and signifie the change of our State as by Repentance Conversion Regeneration Renovation Sanctification the New Creature and the New Man which expressions are all so well known that I need not referr to particular Texts sometimes the condition of the Gospel is exprest by the visible and sensible effects of this inward change in our outward Li●e and Actions as namely by Obedience and keeping the Commandments of God So Heb. 5. 9. Christ is said to be the Author of Eternal Salvation to them that obey him where Obedience is plainly put for the whole condition of the Gospel the performance whereof entitles us to Eternal Life and Happiness Now that by these various expressions one and the same thing is certainly intended and meant viz. The Condition of the Gospel that which is requir'd on our part in order to our full and perfect justification and acceptance with God is evident beyond all denial by comparing the three different ways whereby St. Paul doth express the same proposition for sense and substance in which he tells us what it is that will avail to our Justification under the Gospel that is according to the terms of the Christian Religion that it is neither here nor there that it signifies nothing whether a Man be Circumcised or not but that we be so qualified as the Gospel requires that the Conditions upon which the Blessings of the Gospel are promised be found in us And there are three Texts wherein the same thing is plainly intended in three very different expressions Gal. 5. 6. In Jesus Christ neither Circumcision availeth any thing nor uncircumcision but Faith which is consummate or made perfect by Charity Gal. 6. 15. For in Christ Jesus neither Circumcision availeth any thing nor uncircumcision but a new Creature 1 Cor. 7. 19. Circumcision is nothing and uncircumcision is nothing but the keeping of the Commandments of God It is evident that in these three Texts the Apostle designs to say the same thing and consequently that Faith which is made perfect by Charity and the new Creature and keeping of the Commandments of God are the same in sense and substance viz. the Condition of our Justification and acceptance with God under the Covenant of the Gospel or in the Christian Religion I shall at present by God's assistance handle the second of these Texts In Christ Jesus neither Circumcision availeth any thing nor uncircumcision but a new Creature And here the Condition of the Gospel is exprest to us by the change of our State which in Scripture is call'd our Regeneration or becoming new Creatures and new Men. Circumcision was but an outward sign and mark upon the Body and the Flesh though it did indeed prefigure and typifie the inward Circumcision of the heart the giving of Men new Hearts and new Spirits under the more perfect dispensation of the Gospel but now in Christ Jesus that is in the Christian Religion the presence or the want of this outward mark will avail nothing to our justification but that which was signified by it the renovation of our Hearts and Spirits our becoming new Creatures is now the Condition of our justification and acceptance with God The false Apostles indeed did lay great stress upon the business of Circumcision not so much out of zeal to the Law of Moses as to avoid Persecution ver 12. They constrain you to be Circumcised only left they should suffer Persecution for the Cross of Christ For at that time though the Christians were Persecuted yet the Jews by the Roman Edicts had the free exercise of their Religion and therefore they gloried in this external mark of Circumcision because it exempted them from suffering but St. Paul gloried in his sufferings for Christ and the marks of that upon his Body ver 14. God forbid that I should glory save in the Cross of our Lord Jesus Christ and v. 17. I bear in my Body the marks of the Lord Jesus He tells them what necessities soever they might pretend of Circumcision either for their Justification or Salvation the true ground of all was to save themselves from Temporal Sufferings and that in the Christian Religion it signified nothing to recommend them to the favour of God whether they were Circumcised or not nothing would be available to this purpose but the renovation and change of their Hearts and Lives For in Christ Jesus neither Circumcision availeth any thing nor uncircumcision but a new Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new Creation to intimate the greatness of the Change which Christianity throughly entertained made in Men. Having thus cleared the occasion and mea●ing of these words I come now to consider the Particulars contained in them namely these two things First That the Gospel hath taken away the Obligation of the Law of Moses in Christ Jesus neither Circumcision availeth any thing nor uncircumcision Secondly That according to the terms of the Christian Religion nothing will avail to our justification and acceptance with God but the real renovation of our Hearts and Lives neither Circumcision nor uncircision but a new Creature 1. That the Gospel hath taken away the obligation of the Law of Moses In Christ Jesus that is now under the dispensation of the Gospel neither Circumcision availeth any thing nor uncircumcision There was never any general Obligation upon Mankind to this Rite of Circumcision but only upon the Seed of Abraham but yet upon the preaching of the Gospel many of the Jewish Christians would have brought the Gentiles under this yoak pretending that Christianity was but a superstructure upon the Law of Moses which together with the Gospel was to be the Religion of the whole World and there was some colour for this because our Saviour himself submitted to this Rite and was Circumcised which the Apostle takes notice of in the 4 th Chap. of this Epist ver 4. When the fullness of time was come God sent forth his Son made of a Woman made under the Law that is Circumcised And 't is true indeed that our blessed Saviour was Circumcised but not to signifie to us the perpetuity of Circumcision and the continuance of it under the Christian Religion but for a quite different end as a testimony of his Obedience to that Law which tho' afterwards it was to expire yet was to be obeyed whilst it was in force by all that were born under it he was made under the Law and it became him who came to teach Mankind Obedience to the Laws of God to fulfill all Righteousness himself And therefore the Apostle in this Epistle where he takes notice of this that Christ was made under the Law gives this Reason of it that he might be the ●itter to free those who were under it from the servitude of it he was made under the Law that

passage and was wa●ted over by a gentle Wind and could tell no Stories of Storms and Tempests And thus I have fully and faithfully endeavour'd to open to you the just importance of this Phrase or Expression in the Text of the new Creature or the new Creation I proceed to the Second Particular I propounded namely that the real Renovation of our Hearts and Lives is according to the terms of the Gospel and the Christian Religion the great Condition of our justification and acceptance with God and that this is the same in sense and substance with those Phrases in the parallel Texts to this of Faith perfected by Charity and of keeping the Commandments of God That according to the terms of the Gospel the great Condition of our justification and acceptance with God is the real Renovation of our Hearts and Lives is plain not only from this Text which affirms that in th● Christian Religion nothing will avail us but the new Creature but likewise from many other clear Texts of Scripture and this whether by Justification be meant our first Justification upon our Faith and Repentance or our continuance in this state or our final Justification by our solemn Acquital and Absolution at the Great Day which in Scripture is called Salvation and Eternal Life That this is the Condition of our first Justification that is of the Forgiveness of our Sins and our being received into the grace and favour of God is plain from all those Texts where this Change is exprest by our Repentance and Conversion by our Regeneration and Renovation by our Purification and Sanctification or by any other terms of the like importance For under every one of these Notions this Change is made the Condition of the forgiveness of our Sins and acceptance to the favour of God Under the Notion of Repentance and Conversion Acts 2. 38. Repent and be Baptized every one of you in the name of Jesus Christ for the remission of sins Acts 3. 19. Repent and be Converted that your sins may be blotted out Upon the same account a penitent acknowledgement of our Sins which is an essential part of Repentance is made a Condition of the forgiveness of them 1 John 1. 9. If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness Under the notion of Regeneration and Renovation 2 Cor. 5. 17. If any Man be in Christ that is become a true Christian which is all one with being in a justified state he is a new Creature old things are past away behold all things are became new Tit. 3. 3 4 5 6 7. where the Apostle declares at large what Change is requir'd to put us into a justified state and to entitle us to the inheritance of Eternal Life For we our selves were also sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating one another But after that the kindness and love of God our Saviour towards Man appeared not by works of Righteousness which we have done that is not for any precedent Righteousness of ours for we were great Sinners but according to his mercy he saved us by the washing of Regeneration and the renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour that being justified by his Grace we should be made heirs according to the hope of Eternal Life So that the Change of our former Temper and Conversion and Regeneration and the renewing of the Holy Ghost is antecedently necessary to our Justification that is to the pardon of our Sins and our restitution to the favour of God and the hope of Eternal Life So likewise under the notion of Purification and Sanctification 1 Cor. 6. 9 10 11. where the Apostle enumerates several Sins and Vices which will certainly exclude Men from the Favour and Kingdom of God from which we must be cleansed before we can be justified or saved Know ye not that the unrighteous shall not inherit the Kingdom of God Be not deceived neither Fornicators nor Idolaters nor Adulterers nor Thieves nor Covetous nor Drunkards nor Revilers nor Extortioners shall inherit the Kingdom of God And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God 2 Cor. 6. 17 18. where the Apostle likewise makes our purification a Condition of our being received into the favour of God and reckon'd into the number of his Children Touch not the unclean thing and I will receive you and will be a Father unto you and ye shall be my Sons and Daughters saith the Lord Almighty And that by not touching the unclean thing is here certainly meant our Sanctification and Purification from Sin is evident from what immediately follows in the beginning of the next Chapter Having therefore these promises Dearly Beloved let us cleanse our selves from all filthiness of the Flesh and Spirit perfecting holiness in the fear of God that is having this Encouragement that upon this Condition we shall be received to the favour of God let us purifie our selves that we may be capable of this great Blessing And our continuance in this state of grace and favour with God depends upon our perseverance in Holiness for if any Man draw back my Soul shall have no pleasure in him And Lastly this is also the Condition of our final Justification and Absolution by the Sentence of the great Day Mat. 5. 8. Blessed are the pure in heart for they shall see God Joh. 3. 3. Except a Man be born again he cannot see the Kingdom of God Heb. 12. 14. Follow Holiness without which no Man shall see the Lord. 1 John 3. 3. The Apostle there speaking of the blessed sight and enjoyment of God tells us what we must do if ever we hope to be Partakers of it Every Man that hath this hope in him purifieth himself even as he is pure And this Condition here mentioned in the Text of our being New Creatures is the same in sense and substance with those Expressions which we find in the two parallel Texts to this where Faith which is perfected by Charity and keeping the Commandments of God are made the Condition of our justification and acceptance with God Gal. 5. 6. In Christ Jesus neither Circumcision availeth any thing nor Uncircumcision but Faith which is consummate or made perfect by Charity and 1 Cor. 7. 19. Circumcision is nothing and Uncircumcision is nothing but the keeping of the Commandments of God It is evident that the Design and Meaning of these three Texts is the same and therefore these three Expressions of the new Creature and of Faith perfected by Charity and of keeping the Commandments of God do certainly signifie the same thing That the New Creature signifies ●he change of our state from a state of Disobedience and Sin to a state of Obedience and

Holiness of Life I have shewn at large and the Apostle explaining this New Creation most expresly tells us Ephes 2. 10 We are his wormanship Created in Christ Jesus unto good works which God ●ath before ordained that we should walk in them and Colos 3. 10 12 13 14. where the Apostle tells them that they ought to give testimony of their Renovation and having put on the new Man by all the fruits of Obedience and Goodness Ye have put on the new Man which is renewed in knowledge after the image of him that created him Put on therefore as the Elect of God holy and beloved bowels of mercy kindness humbleness of mind meekness longsuff●ring forbearing one another and forgiving one another and above all these things put on Charity which is the bond of perfection And the Apostle St. Peter tells us that our Regeneration which he calls Sanctification of the Spirit is unto obedience 1 Pet. 1. 2. So that our Renovation consisteth in the Principle and Practice of Obedience and a good Life And what is this but Faith perfected by Charity And Charity the Apostle tells us is the fulfilling of the Law and what is the fulfilling of the Law but keeping the Commandments of God And keeping the Commandments of God or at least a sincere Resolution of Obedience when there is not time and opportunity for the tryal of it is in Scripture as expresly made a Condition both of our present and final justification and acceptance with God as Faith is and in truth is the same with a living and operative Faith and a Faith that is consummate and made perfect by Charity Acts 10. 34 35. Of a truth I perceive saith St. Peter that God is no respecter of Persons but in every Nation he that feareth him and worketh Righteousness is accepted with him which speech does as plainly as words can do any thing declare to us upon what terms all Mankind of what Condition or Nation soever may find acceptance with God Rom. 2. 6 7 8 9 10. Who will render to every Man according to his deeds to them who by patient continuance in well-doing seek for Glory and Honour and Immortality Eternal Life but to them who are contentious and obey not the Truth but obey Unrighteousness Indignation and Wrath Tribulation and Anguish upon every Soul of Man that doth Evil of the Jews first and also of the Gentiles but Glory Honour and Peace to every Man that worketh good to the Jew first and also to the Gentile As to our acceptance with God and the Rewards of another World it matters not whether Jew or Gentile Circumcised or Uncircumcised that which maketh the difference is obeying the Truth or obeying Unrighteousness working Good or doing Evil these are the things which will avail to our Justification or Condemnation at the Great Day To the same purpose is that Saying of the Apostle to the Hebrews Chap. 5. 9. That Christ is the Author of Eternal Salvation to them that obey him I will conclude this Matter with two Remarkable Sayings the one towards the beginning the other towards the ●nd of the Bible to satisfie us that this is the tenour of the Holy Scriptures and the constant Doctrine of it from the beginning to the end Gen. 4. 7. It is God's Speech to Cain If thou dost well shalt thou not be accepted And Rev. 22. 14. Blessed are they that do his Commandments that they may have right to the Tree of Life and may enter in through the Gates into the City And thus I have done with the Second thing I propounded which was to shew that according to the terms of the Gospel and the Christian Religion the real Renovation of our Hearts and Lives is the great Condition of our justification and acceptance with God and that this in sense and substance is the same with Faith made perfect by Charity and keeping the Commandments of God The Third and last Particular remains to be spoken to namely That it is highly reasonable that this should be the Condition of our Justification and acceptance to the favour of God and that upon these two accounts First For the honour of God's Holiness Secondly In order to the qualifying of us for the favour of God and the enjoyment of him for the pardon of our Sins and the Reward of Eternal Life First For the honour of God's Holiness For should God have received Men to his favour and rewarded them with Eternal Glory and Happiness for the meer belief of the Gospel or a confident perswasion that Christ would save them without any change of their Hearts and Lives without Repentance from dead works and fruits meet for Repentance and amendment of Life he had not given sufficient testimony to the World of his Love to Holiness and Righteousness and of his hatred of Sin and Iniquity The Apostle tells us that God in the justifi-fication of a Sinner declares his Righteousness but should he justifie Men upon other terms this would not declare his Righteousness and love of Holiness but rather an indifferency whether Men were good and Righteous or not For a bare assent to the truth of the Gospel without the fruits of Holiness and Obedience is not a living but a dead Faith and so far from being acceptable to God that it is an affront to him and a confident reliance upon Christ for Salvation while we continue in our Sins is not a justifying Faith but a bold and impudent presumption upon the Mercy of God and the Merits of our Saviour who indeed justifies the ungodly that is those that have been so but not those that continue so And if God should pardon Sinners and reward them with Eternal Life upon any other terms than upon our becoming New Creatures than upon such a Faith as is made perfect by Charity that is by keeping the Commands of God this would be so far from declaring his Righteousness and being a testimony of his hatred and displeasure against Sin that it would give the greatest countenance and encouragement to it imaginable Secondly It is likewise very Reasonable that such a Faith that makes us New Creatures and is perfected by Charity and keeping the Commandments of God should be the Condition of Justification in order to the qualifying of us for the Pardon of our Sins and the Reward of Eternal Life that is for the favour of God and for the enjoyment of him To forgive Men upon other terms were to give countenance and encouragement to perpetual Rebellion and Disobedience That Man is not fit to be forgiven who is so far from being sorry for his fault that he goes on to offend he is utterly incapable of Mercy who is not sensible that he hath done amiss and resolved to amend No Prince ever thought a Rebellious Subject capable of Pardon upon lower terms than these It is in the nature of the thing unfit that an obstinate Offender should have any Mercy or Favour shewn to him And