action be lawful to me and not onely whether it be lawful in it self or not forbidden by some Law unknown to me I say If this be the doubt the Principle will be true and the Resolutions upon it certain without any prejudice to this Hypothesis These cautions premised I shall proceed to give an instance or two of the Case 1. Some Divines have asserted the second Commandment to forbid all manner of Ceremonies not expresly commanded in Scripture to be used in Divine Worship Suppose this assertion should be true can it be said to be sufficiently evident to oblige my belief or to convict me of any culpable ignorance whilst I understand it not being no otherwise declared than in the terms of that Commandment forbidding nothing expresly besides the making and worshipping of Images and having no evidence for this comprehension of uncommanded Ceremonies other than from the interpretation of those Divines contradicted by most other Divines of equal judgement at least whether now is the interpretation of those Divines that affirm the Prohibition of un-instituted Ceremonies from that Commandment a sufficient Promulgation of that Law to me If it be it must certainly be such as obligeth my belief for I cannot be bound to obey a Law which I am not bound to believe to be a Law because then my obedience could not be grounded upon my faith as all obedience ought to be But how can I in reason be obliged to believe this interpretation upon the account of their assertion whilst I know it to be denyed by others of equal credit and greater Authority And if that Interpretation be not a sufficient Promulgation of this supposed Law how am I that have either no other or no better evidence for it obliged by it though it were a Law And if I be not why may I not act in Faith especially when I am commanded by just Authority to the Act notwithstanding my doubt whether that interpretation may not possibly be true Why may I not perswade my self that if this should be the sence of the Commandment I am not at all obliged by it till I have some better evidence thereof Or 2. Let the Question be whether it be lawful to use any set Forms of Prayer It is certain this is no where expresly forbidden in Scripture But some Divines have judg'd it unlawful and given some reasons for their opinion depending upon uncertain Principles or unnecessary consequences Suppose now a weak judgement be induced to doubt the lawfulness of any forms upon the account of these Divines Opinion and Arguments against them This doubt must necessarily suppose ignorance because if the truth were known the doubt could not remain is then this ignorance culpable or inculpable If it be culpable then the doubt is so too and then the party was bound to believe that Opinion without any doubt notwithstanding whatever reasons he might have to the contrary If it be inculpable whilst he hath no better evidence to determine his belief how can he be hound to forbear the use of Forms by any Law whereof he is thus ignorant notwistanding his doubt which doth not take away but necessarily infer the ignorance which would be impossible without it May be not therefore notwithstanding this doubt make use of Forms with perswasion that to him it is yet lawfulâ— to do whatever be true concerning the question in general I am very sensible how much these Discourses â— want of those enlargements of illustration and conâ—imation which they might and perhaps ought to havâ— if the occasion would bear it But I must not forgâ— that I am writing a Preface to a small Book where I have already exceeded the bounds of a just proportion and therefore am to leave the modest proposal of thâ— Problems to them that are best able to consider aâ— judge of them hastening to a conclusion of these prely minary Discourses which I shall finish with the addtion of a few things concerning the second Tract tâ— wards the further clearing of the Doctrine there delivered from appearance of contradiction to that St. Paul concerning justification by Faith withoâ— works I say therefore 1. That the business of that Discourse upon â— proposed Text was not to determine what particulâ— Act it is which God in the New Covenant doth prinâ— pally require as the special condition of justification But to inquire what that intire Work is whereby aâ— cording to the direction of Scripture the Salvation 〈◊〉 a Christian was to be wrought out 2. Yet in the Method of the same Discourse a prâ—critie is given to Faith as that which gives the first rigâ— to justification or a right to the first justification beforâ— and therefore without any such works as are consequâ— to that Faith Vndoubtedly Faith is the Root of â— such Works as are truely goâ—d in a Theological sencâ— that is of all such as are done upon any account of â— ligion because it is plain Faith is the first act of Reâ— gion and the ground of all the rest He that comâ— to God must believe that he is and that he is thâ— Rewarder of them that diligently seek him Heb. 11.6 Whatever good Works can be done by a man without Faith or not proceeding from Faith can have no respect at all to God and therefore are not respected by him St. Paul therefore in that Chapter by many Examples proves Faith to be the principle of all good Works Vers 5. By faith saith he Enoch was translated that he should not see death and was not found because God had translated him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he had this testimony that before his translation he pleased God So the words I am sure may and I think should be read because it is certain that Enoch pleased God before his translation but the testimony thereof he had not before but long after his translation being that which was given him by Moses above a thousand years after in the words of that Text Gen. 5.24 which the Apostle refers to as appears by his using the same words which are there used by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And Enoch pleased God and was not found c. The same translation is quoted by the Son of Syrach Ecclus 44.16 We read according to the Hebrew he walked with God which imports the same sence For they are said to walk with God in Scripture phrase whose life is pleasing unto God or agreeable to his Will Amos 3.3 But so can no mans life be without Faith as the Apostle adds But without faith it is impossible to please God That which makes any mans works pleasing to God is his Faith without which as they could not be done to any such end so neither would they have any such effect For he that cometh to God must believe at least so much that he is and that he is a Rewarder of them that diligently seek him This is the shortest Creed that can be and
Imprimatur Tho. Tomkyns R. R mo in Christo Patri ac Domino Domino Gilberto divinâ Providentiâ Archi-Episcopo Cantuariensi à sac Dom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Highest END And Chiefest VVORK Of A Christian Set forth in two plain DISCOURSES Concerning The Glory of GOD and our own Salvation By J.W. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pirke Aboth Lib. 2. §. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arriani Epictet l. 2. cap. 19. LONDON Printed by E.T. for R. Royston Book-seller to the King 's most Excellent Majesty 1668. A PREFACE To the READER THose two words defective in the Title Page by which the name of the Author was desired to be expressed are so insignificant as he could not believe they would contribute any thing to his onely designs which he can with some comfort profess to have been no other than those which are expresly set forth in the Titles of these Discourses viz. The Glory of God and the Salvation of Men And Books such as deserve the name of Books * Lord Verulam his advancement of Learning l. 1. p. 16. as he said that hath so judiciously observed the defects of them ought to have no Patrons but Truth and Reason But because most Discourses now published are thought by the many that are able to judge and the many more that are willing to censure really to need their accustomed Apologies let this be accepted for the Author of these viz. that he was indispensably ingaged to the publication of them by a sacred obligation how advisedly entred into is now too late to inquire upon an extraordinary occasion which no other man can be concern'd to understand This onely is to be added to complete the Apologie for the Language and Method that the fashion of that plain Vest wherein they are clothed was not to be alterd or changed Lev. 27.10 nor did it seem needful for them to whom it was designed They onely are beholding to the Preacher that studies to seek out acceptable words for them whose judgements are qualified with a capacity of being so gratified Eccles 12.10 But neither the Persons to whom these Meditations were first presented were of that form nor are they yet intended for any such as can tell where to satisfie their curiosity in the many perhaps too many Discourses that are purposely laboured for such an end The Knops and the Flowers with which the Golden Candlestick that was appointed for the service of the Temple was so curiously adorned could be no advantage to the Lights which they sustained and yet were precisely ordained to the glory of the Lord whose dwelling was in that house And they that now are able to offer any such Lamps in Gods house and do it with the same design may hope to be accepted but if they have any other of their own especially if it be their own glory more than Gods that they secretly aym at they will fall in with the persons of whom our Saviour speaks Mat. 6.5 when he saith Verily they have their reward As in holy Scripture all things necessary to the common Dutiâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost of glorifying Gods and working out our own salvavation are sufficiently clear and manifest at least in some parts or other so ought they to be set forth in the Sermons and Writings of them whose office it is to guide men to these ends When the Veil of Moses his face is taken away by Christ God forbid it should be put on again by any of his Ministers which yet seems to be unhappily done in this last age by the overcurious subtile and scholastick Discourses and Disputes about the great Doctrine of Justification by Faith in Christ Jesus which can have no better effect upon the generality of Christians than to obscure the matters which they pretend to clear It was very much in this Authors desire to scatter or remove those Clouds which be thought was best to be done by abstracting wholly from the consideration of them and by confining his Answer to the grand Question What is to be done to work out a mans own Salvation to the express resolutions of holy Scripture illustrated and confirmed with the plainest reason without respect to the Authoritie of Humane Testimonies A few things onely he hath thought fit to add by way of Preface to each Discourse which he strives to deliver with as much plainness as the matter will bear And first to the first That which inclined him to the publication of this familiar discourse at first delivered in a small and popular Auditory was that he could not finde himself prevented by any other upon the same Subject in our own Language And it was matter of wonder to him how it should come to pass that that which is acknowledg'd the Supreme End and Scope of all Religion should not fall under the Meditations of so many Learned and Zealous Writers as this Age hath produced Or how the distinct and just tractation of that great Duty could come to be so much omitted that scarce any thing to this purpose hath come to his knowledge besides the brief strictures that are found in the School-men whilst the other Point respecting indeed the chief Good and ultimate End of Mankind in refeverence to himself hath been the Subject of numberless Discourses as well of Christian as Heathen Philsophers But instead of what he hath sought and desiderated towards the declaring directing and pressing that chief of Duties to the most high God consisting in the seeking of his Glory he hath in some late Authors of good Learning met with odd reflections of disparagement of this End as unworthy the excellency and perfection of the Divine Nature and too much resembling the vanity of the Humane Which misprision of Error crossing the many significations of holy Scripture and the general sense and expressions of all religious minds may possibly be removed by the consideration of a double glory belonging to the Divine Majesty The first is Intrinsecal and Essential and therefore infinite and immutable incapable of receiving Addition or Diminution The second is Extrinsecal and Accidental resulting from his own Acts and the Acts of his Creatures and this is capable of being multiplied and augmented as the light of the Sun which is its glory though we suppose it fix'd and immutable in it self yet may and doth receive innumerable varieties of reflection from other Bodies which are beneath or about it Which reflections being agreeable to its glorious Nature would be gratefully apprehended by it if it had any sense So though God can receive no additions or variations of his Essentiall Glory and Happiness yet can be assume created Glories and may clothe himself with Glory and Majesty and designe to glorifie himself extrinsecally as well by the Acts of his Creature as by his own multiplyed and varied according to the pleasure of his Will and so may be both glorified and pleased in such a way as is something resembled
are to be found in Scripture pertaining to this end I shall take up with a few of them and principally with three to which all others may be referred and which are the more remarkable because they were purposely designed by our blessed Saviour himself and the two great Apostles St. Peter and St. Paul for a distinct answer to the question we have propounded i. e. What a man should do to be saved I shall begin with the resolution of the same Apostle that directs the admonition in the Text. When the Gaoler sympathising with the quaking Earth with fear and trembling came to him and Silas his fellow-prisoner inquiring What he must do to be saved They said Believe on the Lord Jesus Christ and thou shalt be saved Acts 16.30 31. The same answer was given by our blessed Saviour himself to the Jews that put the question to him What they should do that they might work the works of God Which question bears the same sense with that of the Gaoler as appears by the occasion of it expressed in the fore-going verse where our Saviour had bidden them Labour not for the meat which perisheth but for that meat which endureth to eternal life Hereupon they moved this question What was that work which God had appointed them to do in order to that end which he had prescribed them that is to obtain that mean which endureth to everlasting life which is all one with What they should do to work out their own salvation Jesus answered and said unto them This is the work of God meaning not now the work which God works but which he requires of them to work that ye beleeve on him whom he hath sent John 6.27 28 29. This then appears to be the first and principal work so called by our Saviour to be done by him that designs to work out his own salvation viz. to believe on Jesus Christ the Author of salvation This is the term by which the condition of salvation is most commonly expressed both in the Gospels and Epistles especially of St. Paul who laboureth much to confirm the Doctrine of Justification by faith in Christ And to be justified is to be put into a state of salvation wherefore also he saith By grace ye are saved through faith Eph. 2.8 Jesus Christ being the Author of this salvation the way to attain unto it in reason must needs be to believe in him For nothing can be more reasonable than that they that will attain unto salvation should be obliged to acknowledg the only Author thereof and depend upon him for it especially since he hath purchased it for us at so dear a rate as that of his own blood it was most highly equitable that he should have the honour of it which is given him by faith as that imports an affiance or trust in him for the attainment thereof Faith in Christ therefore is the undoubted foundation of our hope and the prime title to Salvation And that being so proves that every man is as much concern'd to work out his Faith as he is to work out his own Salvation Which that he may do it is at least very requisit that he should understand what this Faith is Although the end of this Faith which is the salvation of the Soul doth not necessarily depend upon the truth of the notion that a man hath of it but upon the truth of the thing it self For it is no lesse possible for a man to have a true Faith that hath a false notion of it than it is for a man to attain unto Salvation and the felicities of Eternal life although he neither hath nor can have any exact notion thereof in this life Or than it is to have a reasonable soul and to act reasonably thereby though a man knows neither what the Soul nor yet what Reason is As the Sadduces that believed not that there were any Spirits at all were nevertheless informed with rational and immortal Spirits Yet in as much as the want of a right understanding of the nature of a true Faith may render a man liable to be deceived as well in the practice as in the notion thereof it is hugely necessary that he be possessed with a right knowledg of this work of God as I may take leave to call it after our Saviour in the forementioned Text Joh. 6.29 And after St. Paul 1 Thes 1. Remembring your work of Faith Which term 2 Thes 1.11 beside that agreement that it hath with my Text is useful towards the resolution of that great Question What Faith it is to which the Scripture doth so often attribute the effect of justification and Salvation For by these Texts and many others hereafter to be quoted we may learn that the true justifying and saving Faith is not 1. A bare notional historical or intellectual Faith consisting altogether in the asseâ— of the minde or understanding to the truth of thâ— holy Scriptures and all the Articles of the Christiâ—â— Creed which in it self or as such differs not froâ— the faith of devils Jam. 2.19 save that it seems neâ— to be so strong and free from all degrees of doubâ— as theirs is for want of that forcible Evidence sense and experience which they have of the truâ— of those things which they have seen and felâ—â— viz. the Miracles of Christ his Death Resurrect on and Ascention c. Nor yet secondly the single act of Affiance reliance trust or rolling mans self upon Christ for Salvation which indeeâ— is an eminent act or effect of Faith and so muâ—â— the more acceptable to God as it excludes all glâ—rying in our own works Rom. 3.27 Much lâ— thirdly that reflex act or consequent of Faith which consists in a full assurance confidence â—â—perswasion of a mans salvation by Christ which Scripture is no-where to my understanding â—â—led Faith And therefore although it were indeâ— the first notion of faith that I was Catechised 〈◊〉 in English and seems to be confirmed by the 〈◊〉 definition in sense found in many of the most 〈◊〉 thentick Catechisms of reformed Churches yeâ— must profess my self least satisfied with it of 〈◊〉 that I have met with Because all the assurance salvation that can ordinarily be had in this 〈◊〉 is nothing but a consequence of Faith ground upon the promise of salvation to him that 〈◊〉 believes And if I have any assurance of my 〈◊〉 vation I must first be assured that I do believe 〈◊〉 then my believing cannot be my assurance of my salvation Because that were to make the same thing the consequent of it self And imports no less absurdity than this that I believe or am assured that I shall be saved because I believe or am assured that I shall be saved For he that saith Faith is Assurance saith also that Assurance is Faith and then if my assurance or confidence that I shall be saved be grounded upon my faith as the condition to which Salvation is promised it must
thou shalt have Treasure in Heaven and come and follow me Which last words do indeed imply a necessity of Faith in Christ without which no man can come to him but they do also as plainly teach a necessity of Obedience too without which no man can be said to follow him And the whole Answer doth clearly intimate that it was not only necessary for him to endeavour the keeping of those Commandments if he would enter into Lâ—fe but that he must do more than so namely be ready upon his command to part withall that he had to follow him as his Disciples had done 4. Because the foremention'd Interpretation seems to have been devised of purpose to exclude the necessity of Obedience to Salvation and to secure the Doctrine of Salvation by Faith only without Works in such a sense as St. Paul never meant Therefore I find no such interpretation in any of the Ancients before the Controversie about Works was raised Lastly because the same necessity of Works of Obedience to Salvation that seems to be taught by our Saviour in this Text is fully and plainly asserted by himself and his Apostles in many other Texts As Mat. 5.20 Except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no wise enter into the Kingdom of Heaven Where by the Sequel of his Discourse it is evident that he speaks not of a meer imputed righteousness but such a one as is inherent and practical consisting in the observation of the Precepts there afterward mention'd by himself in the same and the two following Chapters And as it were of purpose to prevent the error of the Solifidian Doctrine or a presumption of Salvation by Faith without Works he expresseth himself most clearly Chap. 7.21 Not every one that saith unto me Lord Lord that is pretendeth or professeth to believe on me shall enter into the Kingdom of Heaven but he that doth the Will of my Father which is in Heaven The whole Sermon contain'd in those 3. Chapters is a summary of the Law of Christ Gal. 6.2 The Christian Ethicks or the institutions of the Christian Philosophy The main Scope whereof is to shew upon what terms and conditions that Kingdom of Heaven which he preached and promised was to be obtained as may appear both from the beginning and end of the Sermon For as it begins with the Promise of Blessedness limited to the endowments and practice of special Christian Vertues such as Humility Meekness Mercy purity of Heart Peace and Patience c. so it ends with a peremptory assertion of the necessity of Obedience to the Precepts before delivered Chap. 7. from vers 22. to the end Therefore whosoever heareth these sayings of mine and doth them I will liken him unto a wise man which built his House upon a Rock c. And every one that heareth these sayings of mine and doth them not shall be likened unto a foolish man which built his House upon the Sand c. Which words can signifie no less than that all hopes of Salvation that are built upon any other Foundation than that of Obedience to his Precepts as the proper effect fruit and trial of an unfained Faith in him are built upon the Sands Or that the study of conformity to his Commandments is fundamentally necessary to the hope of everlasting Life From whence this Inference seems to be necessary that to believe there is no such necessity of good Works to Salvation is no less than a fundamental Error in the Christian Profession And so without doubt it is if it be held practically But because such an erroneous Opinion notionally held may be consistent with the real practice of Christian Obedience as I doubt not but that it is in many Lutherans and some Antinomians it doth not necessarily exclude from Salvation For whosoever heareth Christ's sayings and doth them is by our Saviour likened unto a wise man that built his House upon a Rock and therefore shall undoubtedly be saved whether he believes his Obedience necessary to Salvation or not A simple error in the Understanding effectually corrected in the Will I believe shall never be imputed to the honest-minded man But considering the natural influence of the Understanding upon the Will this Heresie though not in it self to be reckon'd in the number of those which St. Peter calls damnable may yet easily prove so And therefore though it must needs exercise the Patience of an intelligent Orthodox Reader to add to these express words of our Saviour so many Testimonies of his Apostles as might be alledged from their Epistles for the confirmation of this Doctrine Yet their pardon must be allowed for the mentioning of some of them towards the removal of so dangerous an Error as the same Apostles thought necessary to warn Christians of by many Emphatical Texts Saint Paul himself after he had msisted so much in his Epistles to the Romans and Galatians upon the Doctrine of Justification by Faith without the Works of the Law doth specially caution both Churches to take heed of this misprison Rom. 8.13 If ye live after the Flesh ye shall die but if ye through the Spirit do mortifie the deeds of the Body ye shall live See Gal. 5.6.21 and Chap. 6. v. 7 8 9.15 Be not deceived God is not mocked for whatsoever a man soweth that shall be also reap For he that soweth to his Flesh shall of the Flesh reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting Know ye not that the unrighteous shall not inherit the Kingdom of God Be not deceived neither Fornicators nor Idolaters nor Adulterers c. shall inherit the Kingdom of God 1. Cor. 6.9 10. St. James Jam. 2. spends a whole Chapter to undeceive Christians of this Error St. John gives the same admonition 1 Jo. 3.7 Little Children let no man deceive you he that doth righteousness is righteous as he is righteous He that committeth Sin is of the Devil c. What can be plainer than the words of our Saviour Rev. 22.14 Blessed are they that do his Commandments that they may have right to the Tree of Life and may enter in through the Gates into the City viz. the heavenly Hierusalem From whence it is to be concluded beyond dispute that howsoever the right to this heavenly Inheritance be at first obtained by the act of an unfeined Faith in Christ yet it is held by the homage of Obedience to the Commandments I shall conclude with that General Doctrine so oft delivered as well in the New Rom. 2.6 2 Cor. 5.10 Mat. 16.27 Rev. 22.12 as in the Old Testament That God will render to every man according to his Works Confirmed by our Saviour's description of the last Judgement Matth. 25.31 to the end of the Chapter That all men shall fare in the Life to come according to their doings in this L. Herbert E. of Cherbery Lib. de Veritate is one of
the five Articles of that Faith which a late Author hath endeavoured to prove to be as Catholick as Reason it self And therefore was never left out in any Religion that hath obtain'd in the World Nor was ever denied by any Philosophers that acknowledg'd the immortality of the Soul and any Life after this No Religion can be made out to be rational in the Theorie much less perswaded into Practice without the establishment of this Principle which being established doth certainly inferre a necessity of keeping Godâ—s Commandments in order to the hopes of eternal Life which was the thing to be demonstrated But against this Doctrine many things may be objected as 1. That it seems to evacuate the distinction of the old and new Covenants by confounding the condition of them which by this Hypothesis seems to be the same viz. Do this and Live 2. That it layes a burthen upon Christians as heavie as that which the Jews were never able to bear and gives occasion for the Disciples Question Who then can be saved 3. That it seems to contradict Saint Paul's Doctrine of Justification by Faith Rom. 4.44 without Works 4. And to favour the Popish Doctrine of Merit These Objections will be most conveniently answered after we have considered the third Text from whence we designed to complete the Answer to that great Question What we should do to be saved A Question put to Saint Peter and the rest of the Apostles by the Jews Acts 2.38.39 Now when they heard this they were pricked in their heart and said unto Peter and to the rest of the Apostles Men and Bretheren what shall we do Then Peter said unto them Repent and be baptized c. The necessity of Baptism to Salvation grounded upon the words of our Saviour John 3.5 6. is not here to be discussed because it can have no place â—n that Work to which the Apostle exhorts Chriâ—ians already baptized But that other Injunction which is joyned with it being a special part of the end and signification of Baptism viz. to Repent is a main part of that Work or Business by which a man is to work out his own salvation As appears by many other Texts of Scripture wherein the necessity of Repentance to Salvation is expresly taught It was the first Evangelical Precept the very first word whereby the Gospel began to be preached both by the fore-runner John the Baptist and by our Saviour himself Matth. 3.2 and 4.17 So John began his preaching in the Wilderness saying Repent ye for the Kingdom of Heaven is at hand In like manner Jesus began to preach and to say Repent for the Kingdom of Heaven is at hand Intimating that whosoever desired any part in that Kingdom must qualifie himself for it by Repentance It was the end of our Saviour's coming into the World as himself faith Matth. 9.13 I am come to call Sinners to Repentance And when he left the World to the teaching of his Apostles his Appointment was that Repentance and Remission of Sin should be preached in his name among all Nations Luk. 24.47 For Him hath God exalted with his right hand to be a Prince and a Saviour to give Repentance to Israel and Remission of Sin Acts 5.31 Not willing that any should perish but that all should come to Repentance 2 Pet. 3.9 In these and many other Texts the intire condition of Salvation is expressed by this term of Repentance which is therefore called Reptenance unto Life and Repentance to salvation Acts 11.18 2 Cor. 7.10 The equity and necessity of this condition unto the Remission of Sin is not as I conceive grounded upon any arbitrary or positive Will oâ— God supernaturally revealed but hath its foundation in the Law of Nature and Reason Foâ— natural Reason if it be not grosly corrupted by Self-love or perverted and abused by Superstitions instructions will certainly teach a man this Lessons That to qualifie him for and render him capable of a Pardon Luk. 17.3 for any wilful offence if it be but against a man it is necessary he should Repent the doing of it Because the want of this Repentance supposeth the justification of the Offence or at least a wilful continuance in it which makes the pardon without it to imply an allowance or toleration of the Offence and makes the offended party to be reconciled as well to the iniquity of the Offender as to his Person Which being perfectly unreasonable shews the indispensableness of this qualification for the salvation of a Sinner which supposeth the remission of his Sin Hereupon it is to be believed that Heathens by the light of natural Reason as oft as they would attend unto it could not but understand the necessity of Repentance for the averting God's anger and the hope of pardon for such gross Crimes as their Consciences were terrified with And though they might conclude more than probably from the Goodness of God essentially included in the notion of his Being and sufficiently declared by his Works that he was reconcilable to sinners upon some terms or other yet to believe him willing to pardon foul iniquities without exacting the Repentance of the Offenders was such an absurdity as could not be entertained without notorious corruption of their Reason But by the History we have of their Religion it appears they were so much abused with prescription of other wayes and means of expiating their sins to wit by Sacrifices ritual Purgations and Lustrations suggested by their covetous Priests that there is indeed little mention of this Doctrine of Repentance amongst them The very word being rarely to be found in their books And no marvel they should be disposed to listen after other ways of purging their sins which were recontilable with retaining the practice seeing the whole mass of corrupt Nature is found to be as averse to the remedy of Repentance as it is prone to the Sin that needs it It was the delusion and the hypocrisie of the Jewes to trust to other Remedies of Sin with neglect of this as we find by the frequent complaints of the Prophets Nor are Christians any better affected to this wholsome Cure for Sin but every whit as much inclined to elude the necessity of it or at least to cheat their own Souls in the hypocritical pretence of it But the more Evidence there is for the necessity of Repentance unto Salvation the more necessary it is to have a right Notion of the Nature of it Because the mistake in this point is no less dangerous than in that of Faith Nor are men less apt to be deceived in the one than in the other And if there be indeed an indispensable necessity of Repentance as well as Faith unto Salvation the carnal mind is not so sollicitous to find out the truest as the easiest notion of them both that is such a one sa is practicable with the least restraint to his lusts or most consisteâ— with his licentious liberty Such a notion
glory may receive some Service aâ— least no dis-service from them Whatever we speak or think we must therein have a due regard to the glory of God who may be as much glorified or dishonoured by these waies as by deeds The like Extent hath this word do in that other general Rule of our Actions in reference to one another before named Whatsoever yee would that men should do unto you do ye unto them likewise That Rule also is to be understood of Affections as well as Actions and to be observed alike both in thoughts and words as well as deeds and in all these not only with respect to meer Justice but to Charity especially as appears by the Context in our Saviour's application of that Rule Luk. 6 30 31 32. Third Proposition Not only the matter of our doings is to be ordered by this rule but also the manner circumstances and all inferiour ends that is it behoveth Christians to be carefull not only that the matter of their doings be consistent with and subordinate to the Glory of God but also that the manner circumstances motives and all ends of them be likewise governed by the supreme End For in these things especially consists the morality and Regularity of humane Actions which are good or evil particularly in respect of the motives manner circumstances and intendment of them Hence not only indifferent but good actions in themselves and in respect of the matter of them may be so Circumstantiated and intended or designed as God may be much dishonoured by them This Action of eating things Sacrificed to Idols was in it self an indifferent thing as the Apostle declares in the preceding verses but by circumstance of place or company it became unlawful as it was prejudicial to the glory of God by way of Scandal So in common eating and drinking it is not the matter or object of these Actions but the manner ends and circumstances of quantity quality time c. that are to be regulated by this end In good and religious Actions the manner and intention is specially to be regarded that they be ever done in faith and sincerity without negligence or irreverence with pure and holy intention and zeal to the glory of God else they lose their Religion as shall be shewed again hereafter But here a Question may be moved Whether it be possible that all manner of humane Actions can be directed to so high an end as the glory of God For it may seem that this end is too high for some Acts to be designed unto Answer It appears clearly by the instances which the Apostle hath given in the Text of Eating and Drinking which are no other than naturall Actions common to brute beasts that there are no humane actions so minute indifferent or inconsiderable in their kind but may come under this Rule and be subordinated to this general end of Gods glory which as it is the only design of God himself so and therefore ought it to be the design of all reasonable creatures as creatures as you shall hear And that the height of this end doth nothing hinder the direction or subordination of the least actions thereunto may easily appear if we will but consider that all things in the world though never so low and base in their appearance do notwithstanding in their kind and order reach this same end not only Man but the very Beast may and doth glorify God even in its eating and drinking and all creatures else even to the least and lowest do serve this end that is they do declare the Glory of God Not only the Heaven the Sun Moon and Starrs in their magnitude motions lights and special influences do declare the Glory of God Psal 19.1 Psal 72.19.24 1 33.5.104.24.119.64 but the whole Earth and the fulness thereof is full of his Glory in as much as it is full of his goodness mercy riches every substantial Being together with every accident quality figure motion and operation thereof doth signally declare the glory of Gods power wisdom and providence were it perfectly understood Hence the Psalmist calls upon all creatures to praise the Lord Fire and Hail Snow and Vapours stormy Winds which execute his Word Mountains and all Hills fruitful Trees and all Cedars Beasts and all Cattel creeping things and Feathered Fowls Psal 148.7 8. c. And sure it is as easie to understand and believe that the least considerable of humane Actions should be directed to the glory of God as that the least Creature Energy Accident or Motion of a Creature even to the lighting of a Sparrow upon the ground Matth. 10.29 and to the numbering of hairs upon a mans head should be under the particular notice and Government of his Providence as is or ought to be believed by all Christians If the infinite glorious wisdom of God doth extend it self to the taking notice of all that is under him and all that is in or done by any of his Creatures as certainly it doth though no meaner a man than Saint Hierom * Hierom in 1. cap. Habac. v. 13. by a most incredible Mistake doth seem to deny it as much as Epicurus or any of his School much more is he to be thought to have a speciall regard to all the Acts of Man whose Being is the second in honour after his Own And if God takes notice of all our actions they must needs some way or other concern his Glory and ought much more to be noted and observed by our selves But for a more clear and full Satisfaction to this Objection I shall now proceed to the third Question which only remains to be answered for the compleat Explication of the whole Doctrine that is How the glory of God is to be respected in all our actions or How all the actions of men may and ought to be regulated with respect to this end 1. The first Branch of my answer to this question shall be that which I take to be the first intendment and scope of the Apostle in this place which is that Christians in all their actions should have such a constant and heedfull regard to the glory of God as that nothing be done by them to the prejudice or derogation thereof in any degree that is that no dishonour may redound to God by or from any of their actions in respect of the matter manner circumstances or end of them This is the most general sense of the Rule and that which seems primely intended in this place as may appear plainly from the Context wherein the Apostle admonisheth the Corinthians who lived among heathens and were such till some of them had been lately converted to the Faith of Christ not to eat of things offered to Idols for this reason because their so doing would be repugnant to the glory of God which ought alwaies to be respected by Christians in whatsoever they do Now God is dishonoured by the breach of his Law Rom 2 23.
morning vow or devoting of thy self to God it will behoove thee to take diligent heed to thy self all the day that thou do not break it by any acts of presumption or negligence And when thou hast finished that day forget not to close it with an evening sacrifice of praise and thanksgiving for all the good that thou hast received or done therein Give him the glory of that days work by a thankful acknowledgement of his Grace in all that thou hast done well And by confessing thy mis-doings and humbling thy self for thy failing in any thing which thou hast done or shouldst have done First examine thy conscience whether thou hast been guilty of any presumptuous sin and let not that pass without a particular and special repentance and then add the Prayer of David to cleanse thee from thy secret sins Psal 19.12 that is not such as are unknown to men but hidden and un-observed by thy self being the effects of ignorance inadvertencie or forgetfulness Lastly to conclude this discourse The last Rule of direction towards the observation of this general Precept is that which our Saviour and his Apostles do require to be joyned with Prayer to wit the constant practice of vigilance or watchfulness over our selves and all our ways Watch and pray saith our Saviour that ye enter not into temptation Matt. 26.41 Praying always Eph. 6.18 with all prayer and supplication and watching thereunto with all perseverance Col. 4.2 Continue in prayer and watch in the same with thanksgiving Be ye sober 1 Pet. 4.7 and watch unto prayer If it be thy desire and design to do all things to the glory of God let it be thy care to keep a constant guard upon thy self and to watch over thy thoughts words and actions The neglect of this Duty is the common cause of all that dishonour that is done unto God by such persons as are not without good affections towards him And the practice hereof is of such necessity as without it it is clearly as impossible to observe this Rule as it is for a blinde man in an open Champian to set every step in a direct Path towards the place he would go to As it is in actions which are to be directed by the bodily Eye the reason of error and miscarriage in such actions proceeds from one of these Causes Either from imperfection of the sight by reason of blindness or dimness or from a wilful rejection and crossing the direction of the sight or from a neglect or non-attendance to the guide of the eyes So it is in Moral actions which are to be guided immediately by the understanding or conscience which is the Eye of the Soul All the errors and sins which are committed by men do proceed from one of these Causes Either from ignorance and blindness of the minde not understanding its Duty or from a wilful opposing and crossing the dictates and direction of Conscience or from not minding and observing what a man doth And this last is the common cause of their particular aberrations from this scope or end of Gods Glory who do not live without a general aym thereat It appears therefore that the constant practice of this vigilance is altogether as necessary as is the general duty we have been speaking of which is not to be performed without it because if it be rightly understood it doth formally involve the practice of it for as hath been declared the first thing that can be supposed in this Precept is that Christians should have such a care of their Actions that nothing be done against the Will and Glory of God As the Text is briefly and plainly expounded by one of the Ancients Admonitio ut nihil fatiamus contra Deum c. who after his manner of Elucidations of other Texts puts these Questions upon the words If this be a Precept then he sins mortally that doth any thing at all Hugo de S. Vict. Tom. 1. p. 271. E. 308. d. so much as the moving of a finger not to the glory of God To which he answers That it seemed to him to be an admonition that we should do nothing against God or with the scandal of our Brethren And again in another Tract upon the same Epistle The question is saith he How it can be fulfilled Sic omnia opera nostra circumspectè fiant ut nihil contra Deum fiat that we should do all things to the glory of God seeing we do many things noturally and not therefore that we may please God He answers again to the same sense That all our works are to be done so circumspectly that nothing be done against God What might have been added to these Answers by the Father is before declared in the explication of this Duty The quotation of his authority is but to confirm the necessity of this circumspection which without doubt is the main thing intended in the generality of the practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Duty of a Christian PART I. Phil. 2.12 Work out your own salvation with fear and trembling THe Text is an Exhortation delivered in such terms as would scarcely have been allowed to agree with the form of sound words had they not been authorised by the same Apostle whose Doctrine they might have seemed to oppose But it is no other than St. Paul himself who elsewhere argues so strongly and concludes so peremptorily against justification and salvation by works who here exhorts Christians to work out their own salvation And that by this work he intends something more than such a faith as consists onely in a confident perswasion or assurance of a mans own salvation already wrought out for him by his Saviour is sufficiently evident from his additional terms concerning the manner of pursuing this work viz. with fear and trembling This Text alone were there no other to prove it would be sufficient to confirm the truth of the Father's words That he that made us without us will not save us without us Our Creation implies a contradiction to any possibility of our co-operating thereunto because it imports our being really Nothing before it But that humble Nothingness that now we pretend to must not excuse us from all care of working out our own salvation because it doth not deprive us of all capacity of so doing For from this Scripture and many others we are taught that how solidly and intirely soever the effect of mans Salvation is to be attributed to the free grace of God in Christ yet that it is not to be attained without all manner of co-operation from himself I say from Scripture it is that we learn that our salvation is effected by something wrought by us as well as for us or in us But the words of the Text are fully salved from all appearance of prejudice to the free grace of God by those that do immediately follow them in the next verse For it is God that worketh in