God is oft put for his Service or Obedience If then I be a father where is mine honour and if I be a master where is my fear saith the Lord of Hosts Mal. 1.6 ye offer the blind for sacrifice the lame and sick is it not evil offer it now unto thy governor will he be pleasod with thee or accept thy person saith the Lord v. 8 14. It 's termed a fearing of the Commandment Prov. 13.13 That they may fear thee to walk in thy ways 2 Chr. 6.31 It 's all Grace and true Piety in the Root Spring and Principle of it I will put my fear in their hearts that they shall not depart from me Jer. 32.40 to walk in the fear of God and in his Commands is one and the same thing Only that it connoteth the inward respect that the Soul hath unto God in the keeping of his commandments it's eye to him and deference of all to his Glory which is it that specifieth every instance of obedience and renders it truly Religious Then had the Churches rest walking in the fear of the Lord and in the comfort of the Holy Ghost Acts 9.31 the words of David speaks out the sense of those I have set the Lord always before me Psal 16.8 this works holiness into the very frame of the Soul Oh that we might never forget it but as of sincerity but as of God in the sight of God speak we in Christ saith the Apostle 2 Cor. 2.17 as in the sight of God This is indeed to walk with God which was the Encomium of Enoch and of Noah they walked with God in their Generation No man dare to call God to Record for a Witness when he is about to commit any notorious sin Let him but dismiss the thoughts of God and shake off his fear and then he hath let himself loose to all manner of Abominations And Abraham said because I thought surely the fear of God is not in this place and they will slay me Gen. 20.11 he could have no security whilst the fear of God was not before their eyes nor God concerned in their actions contrariwise as the Fear of God whereof I am now speaking doth seminally and virtually contain in it all obedience to his will so doth it run through every line of it and preserve the Soul in it A Prince that feareth God ruleth Justly and that because he feareth God For the former governors had been chargeable to the people yea and their servants bear rule over them but so did not I because of the fear of God Neh. 5.15 such a one is a Conscientious a Dutiful Subject Rom. 13.5 subject for conscience sake Such a one is a Just and Righteous Judg in his place VVherefore now let the fear of the Lord be upon you with him there is no respect of persons nor receiving of reward 2. Chr. 19.7 It maketh good and faithful Wives Col. 3.18 as it is fit in the Lord. Husbands v. 19. Children v. 20. Fathers v. 21. Servants v. 22. Obeying in singleness of heart fearing God Masters ch 4.1 knowing that ye also have a Master in Heaven It influenceth the most secret Actions and runs through all Obadiah feared the Lord greatly 1. Kings 18. and he hid the Prophets of the Lord v. 4. I thy servant fear the Lord from my youth v. 12. There was a good beginning and example unto such as are young Eccl. 12.1 The Midwives feared God and did not as the King of Egypt commanded them but saved the Men-children alive Exod. 1.17 and therefore God made them houses v. 21. Such a one feareth an Oath Eccl. 9.2 or to do any injustice 1 Thes 4.6 It 's the fountain of life Prov. 14.27 It sets all a work and whilst it keeps the Dominion it keepeth the Soul steddy to God throughout the whole course of its life It 's not so much one single Grace as it is the habit of all Further instance of its effectual Operation in whosoever it is the next Branch of the Text will furnish us with which is the other Character of a Person accepted with God of a Person I say accepted with him not only of a working saving Faith as some would have it which is to read the Scripture backward but immediately of a Person accepted to Life For it hath the Promise thereof connected with it as well as Faith its self as the Text witnesseth Nor indeed can any evidence of a mans Justification or Acceptance be fetcht from that which hath no Promise of it 2. But in every nation he that worketh Righteousness is accepted with God That is the other Character to be opened what it is to be a worker of Righteousness Righteousness is the Commensuration or answering of what a man doth to the Rule or Standard of it which is the Law of God even as sin to which it is opposed is defined by its Transgression of the Law as containing its whole formal nature Look then as he that doth any thing which in the matter or circumstance thereof the Law of God forbiddeth and so for omissions he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make or work sin 1 Joh. 3.9 The illegality of the action is its obliquity and that can never be separated from the entity of the action or the being of the same so long as the Law doth abide that prohibiteth it so he that doth what is conformable to the same Law of God he doth or worketh Righteousness He that doth righteousness is righteous even as God is righteous 1 Joh. 3.7 For the more distinct understanding of what we are upon it is necessary in the first place that we enquire into the Rule or Standard of this Righteousness whereof the Text speaks The Mosaick Law strictly such as it was peculiar to the Jews to be sure is not it The Gentile Nations then knew it not nor was Cornelius proselited to it Among the Jews whilst some of the Highest pretenders to it and to an absolute conformity to it Phil. 3.6 misinterpreted it to a subversion of the ancient Faith of the Gospel and neglect of Christ they fell short of so much as a sincere obedience unto it in its spiritual interpretation Except your righteousness shall exceed the righteousness of the Scribes and Pharisees ye shall not enter into the kingdom of Heaven Matt. 5.20 When the Gentiles attained unto it Rom 9.30 Wherefore let it be considered that there hath been a twofold Law or Rule of Righteousness enacted by God and given to mankind the one to him whilst innocent the other to fallen man the one termed the law of Works of perfect sinless obedience the other the law of Faith Rom. 3.27 Tho neither did the former exclude all Faith nor yet the later all Works To the former there is none righteous now no not one Rom. 3.10 Some are more atrocious sinners than others but none that doth good and sinneth not Eccl. 7.20 1 John 1.10 No work done measured by that
Law or Rule can be or be termed to be a work of Righteousness this Law is still in force with its Threat Gal. 3.22 But no man by or according to it can be accepted with God This the Apostle concludes Rom. 3.20 The same did David before him Enter not into judgment with thy servant for in thy sight shall no man living be justified Psal 14.3.2 i. e. by that Rule To the latter viz. to the remedying Law which is the standing Law of Christ his mediatory Kingdom constituted for the relief of lapsed man there are and may be righteous persons i. e. such as are not wicked as David interprets it Psal 18.21 19.12 13. but upright with God and such were Zecharias and Elizabeth Both righteous before God walking in all the commandments and ordinances of the Lord blameless Luke 1.6 According to this Standard through the Grace of God there are works and workers of Righteousness to be found in the world tho but few comparatively God knows Cornelius to the best of his light was such a one and accordingly he found acceptance with God The universality or unreservedness of it is the main test of its sincerity which the Scriptures lay so much stress upon That ye may be sincere and without offence till the day of Christ Phil. 1.10 For our rejoicing is this the testimony of our consciences that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world 2 Cor. 1.12 I say its trial lies in the universality of obedience which is indispensably necessary even unto life that we be not put to shame or confounded Then shall I not be ashamed when I have respect unto all thy commandments Psal 119.9 Cornelius was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a just or a righteous man v. 22. he was intirely such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ye fulfil the royal law ye do well Jam. 2.8 That is the Gospel Rule the Law of Liberty the Rule of Gods Judgment v. 12. if not your Faith neither can't save you v. 14. Such are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect men of whom the Scriptures speak Jam. 1.4 Col. 1.28 Such were Noah and Job whilst they stood perfect and compleat in the Will of God Col. 4.12 Upright according to the interpretation of the Gospel 2 Cor. 8.12 Reaching still forward in the degree of it Phil. 3.14 Now that we may not rest altogether in Generals and that yet we may give some bounds to our discourse upon this Head it remaineth only but to exemplifie this working of Righteousness by a collection of what the particular Instances thereof were in Cornelius whence the Apostle took his measures that he was such a one and from whence he draws his Inference in the words of the Text Now I perceive c. And they are reduced to these Four Heads in the Story of him 1. His Invocation of God 2. The Order of his Family and his care of their Spiritual Estate 3. His Compassiion or Charity 4. His maintaining of a good report for Piety and Religion Of all which briefly in their order not to speak of bare negatives here 1. For his Invocation of the Divine Being whom he feared he prayed to God alway v. 2 4. So do all that fear God and are accepted with him Whosoever shall call upon the name of the Lord shall be saved Rom. 10.13 In what way he prayed we have no account whether by a Form or without Prayer its self is a part or medium of Divine Worship whether after this or the other way is but a mode or manner of Worship not limited by the Law of Nature or Institution Out of doubt praying by or with the help of a form is lawful yea and sometimes may be a duty rather than to neglect Prayer where abilities are wanting Luk. 11.1 But for Cornelius his appears rather to be ex pectore out of his own Heart he prayed with the Spirit and with understanding as it is 1 Cor. 14.15 no doubt but who of all the Nations should compose his prayers for him I think no man can Divine Prayer is a part of natural Worship and Religion neither was there ever any Nation so Barbarous who acknowledged any God at all that doubted of their Obligation to invocate his Name whatever their ignorance have been of the true God so were the Ninivites convâ—nced Jonah 3.9 so the Mariners in the Storm Chap. 1.5 And they cried every man to his God And which therefore was a wickedness in Darius and his Nobles to Establish a Law but for thirty days to restrain it Dan. 6.7 which therefore also Daniel contemned v. 10. It 's a duty most expresly commanded of God Phil. 4 6. and a principal part of our acknowledgment of him Psal 79.6 Cornelius prayed with his Family out of question God will be worshipped in Societies this the Light of Nature doth Dictate and Families were the first Churches and Original of all Societies Shall men associate for other ends and not for the Worship of God Then began men to call upon the Name of the Lord Gen. 4.26 i. e. in Societies the fear of God is not in those Families where it is otherwise but it was in his But it seems to be private Closet prayer that is here noted of Cornelius the same which our Saviour recommends Mat. 6.5 where more frequency and liberty may be used wherein he himself was so frequent Matt. 14.23 Mark 1.35 and so were all the most Eminent Saints in the Scriptures Gen. 32.24 Psalm 55.17 and 119. I have prevented the dawning of the morning and cried v. 147 148. Daniel 9.20 2 Tim. 1.3 so here in the Context Peter went up to pray v. 9. The praying Person is the thriving Christian and enjoys most of God Two Circumstances of Cornelius his Prayer we have here noted 1. The Solemnity 2. The Assiduity or Continuance 1. The Solemnity It was joyned with fasting he was fasting until this hour and at the ninth hour that was about three of the Clock in the Afternoon the Angel of God appeared unto him v. 30. Fasting on extraordinary occasion is a Gospel Duty Matt. 9.15 1 Cor. 7.5 and it speaks the importunity of his Prayers The energetical fervent prayer of a righteous man availeth much Jam. 5.16 fervent in spirit serving the Lord Rom. 12.11 2. The Assiduity of it He prayed alway v. 2. sometime in a more than ordinary manner as before but he never left off the Duty Praying always with all prayer and supplication in the spirit and watching thereunto with all perseverance Ephes 6.18 that is be alway ready for it never neglecting it in its due Season Men ought always to pray and not to faint Luke 18.1 When men go on meerly in a formal way keeping their rounds in the Duties of Religion as the door turneth on its hinges without any Life or Progress they are apt to knock off or
and assurance for ever Ch. 32.17 And what more can be said O how great is thy goodness which thou hast laid up for them that fear thee Psal 31.19 No man is warranted to trust to the Grace of God in Christ that abides an unrighteous Person but he that trusteth to his own righteousness if indeed he be righteous namely that God will accept him thereupon it 's an instance of his trust to the Grace of God to the Blood of Christ and to the Promise of the Gospel in their place also for the one is no way inconsistent with the other but inclusive of it and God is to be trusted of his word Hence the Godly have appealed and may do unto God for his favour on that plea Neh. 1.11 Psal 18.20 Isa 38.3 as they were sure that if they had it not they ought not to expect it Mat. 5.12 Psal 26.1 Tho it 's not the Portion of all the faithful to be able so to discern the Work of God on their Souls as that they can always be capable of pleading it especially not of those whose Progress is so small that it 's hard to discover any change scarce in them Yet is it pleadable where it is discernable and the God of Mercy will admit it the word is gone out of his Mouth Well then If thy heart condemn thee not upon a due scrutiny and search into this matter then mayest thou have confidence towards God thou hast his word for it 1 Joh. 3.21 If thou fearest him and workest righteousness thou art and shall be accepted with him The Blood of Jesus Christ his Son cleanseth or absolveth thee from all Sin 1 Joh. 1.7 and so will the Judg at last pronounce of thee Matt. 25.35 46. 4. It remaineth only to improve the Truth asserted by way of Exhortation Counsel and Direction and so to draw to a Conclusion Is it so that they and they only that fear God and work righteousness are accepted with God The Exhortation then is to a thorough and speedy coming up to the same Duty and it concerns two sorts 1. Such as upon a Reflection on the frame and temper of their heart and course of their life may from what hath been said find reason to conclude or suspect that as yet they are short of the fear of God and true Piety or the Character of a Person in favour with God This is no condition for thy Soul to rest one moment in if that be thy case yea if thou but suspect it 's to sleep as on the top of a Mast on the very brink of Ruin for ever Let me therefore inculcate upon thee the necessity and reasonableness of thy compliance with the call of God unto thee in the Text. As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his way and live Ezek. 33.11 Why will ye dye What Moses said unto Israel the same say I unto thee What now doth the Lord thy God require of thee but to fear the Lord thy God to walk in all his ways and to love him and to serve him with all thy heart and with all thy Soul Deut. 10.12 To keep the commandments of the Lord and his statutes which he hath commanded thee for thy good v. 13. What hast thou to except against these terms Are they not equal Is not the thing it self required of thee for thy good if nothing more did depend on it Was not the fear of God and the Impress of his Holiness upon the Soul of man the Primitive perfection of his Nature How comes it to pass then that now the retrieving or bringing of it again into thy Soul should not be accounted for its good Yea God be hardly thought of as if he meant ill to mankind or would abridg him of what is for his good in laying this restraint upon him This Suggestion does but shew how deeply an Aversation unto God and Holiness has rivetted its self into the nature of lapsed man with a potent Inclination to all Sin as if a man could not live one good day without it In the mean while if this be thy arguing or these thy inward thoughts what Notion hast thou of the future state or condition of those who are accepted with God No man can be happy against his will or liking Happiness consists in the pleasure that arises from the harmonious agreement between the Object and the Appetite and the sight of Gods face and the assimilation of the Soul unto him in the perfection of Holiness are the constituent parts of it Psal 17.15 1 Joh. 3.2 If then thou abhorrest from this and disgusts it Heaven it self can be no State of happiness for thee if indeed without a change first made in the temper of thy heart and soul it were possible for thee to have thy lot there Absolutely thou canst not desire it but Hypothetically only or for a reserve on the supposal that thou must dye and can enjoy the pleasure of Sin and the World no longer as of two Evils to chuse the least Heaven rather than Hell at last a sad Omen But what is it that thou wouldest have or desire to be the terms of thy acceptance with God I can't call it but that with a non obstante thou mightest find favour with God or be saved from Wrath to come What that he would recede from his establishment and not insist on his Fear or such strict Piety or works of Righteousness in order thereunto That is as much as to say thou wouldest have Elbow-room for the Flesh and Indulgence to affront the Divine Majesty and contemn his Laws to cast off all fear and regard of God to pay him no Homage or Service all thy days and yet to be saved by him at last Let conscience now speak if thou beest not given up to a Reprobate sense were this becoming the Holy God and Rector of the World No God will not resign his Government or revoke the Constitution of his Gospel for thee I know here it pinches but thou wilt find it true wherefore flatter not thy self with the hopes of the contrary but consider and set thy self to the Work and Duty God calleth thee unto Yet further let it be reminded which hath been laid down before and is proper for thee here to make use of that tho thou art a Sinner and mayest as yet have no ground of pretence to Gods favour yet art thou not in a remediless Estate The first Transgression concludes thee not Here then is infinite Mercy that on any terms thou mayest be restored to a state of Acceptance with God which thou hadst once forfeited that thou hast another cast for Eternity it was not so with the Angels that fell Jud. 6. Here is then a foundation of encouragement There is forgiveness with God for thee that he may be feared by thee Thou art a Prisoner in the pit wherein is no water no
the Learned and is Denominated of Judges who are then Termed Respecters of Persons when in Judgment they have regard to any thing but the Equity of the Cause when respecting the Face and overlooking the Cause Equalibus inaequalia tribuuntur right is not done the cause is commended for the person sake and not the person for the cause And this is it which Peter denies of God How grosly then are they mistaken who would make this to be one Essential difference between the first and second Covenant That in the former acceptance began at the Work and so proceeded to the Person but in or under the later the Person is first accepted and thereupon the Work that the former saith Do this and Live the later Live and do this Contrary to the whole Currant of Scripture Prov. 4.3 4. Ezek. 18.21 Mat. 19.17 27 28. 1 Cor. 7.19 1 Tim. 4.8 Jam. 1.25 Rev. 22.14 Making the Command of Christ to the Young man Mat. 19.17 to be exploratory only to try him as likewise the Declaration made by God unto Cain Gen. 4.7 If thou do well shalt thou not be accepted As if he meant not one word as he said to him Mat. 2.21 Rom. 2.13 Gods Love of Complacency Favour and Acceptance has its rise in his Legislative Rigteousness and Justice is regulated by his standing Law in its Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equity and is dispensed judicially Hence look as on the one hand God abhorreth that his Damning of any Person should be resolved into meer Dominion Is God unrighteous saith the Apostle when he taketh vengeance Absit God forbid how then shall he Judg the World Rom. 3.5 6. No! it 's a Just Recompence of Reward Heb. 2.2 a Revelation of the Righteous Judgment of God Rom. 2.5 So on the other hand in saving any one he will render to every man according to his deeds to them who by patience continue in well doing seek for Glory to them eternal life Rom. 2.6 7. But glory and honour and peace to every man that worketh good to the Jew first and also to the Gentile v. 10. for there is no respect of persons with God v. 11. It 's a Righteous thing with God thus to do 2 Thes 1.7 For God is not unrighteous to forget your work and labour of love which ye have shewed toward his name Heb. 6.10 Henceforth is laid up for me a crown of Righteousness which the Lord the Righteous Judg shall give me at that day and not to me only 2 Tim. 4.8 the free Gift of God indeed it is Rom. 6.23 but withal quoad ordinem conferendi it 's the reward of Righteousness And as the Remunerative Righteousness of God with a contemperation of Mercy too Psal 62.10 2 Tim. 1.16 18. for still we are sinners is concerned in the constitution of the Law so is his Essential Justice in the Execution thereof as supream Governour of the World and final Judg thereof concerned that his favour and acceptance be equally dispensed in the case in hand according to his Law Psal 11.7 and that without regard to the outward advantages or condition of persons Religious or Civil Knowing saith the Apostle that whatsoever good thing any man doth the same shall he receive of the Lord whether he be bond or free whether servant Eph. 6.5 8. or master v. 9. neither is there respect of persons with him So Col. 3.23 24 25. Now we are come to the main point considerable in St. Peters conclusion contained in v. 35. namely the restriction of the Subject by their Character shewing who they be that in every Nation are accepted with God And they are such and only such as sear him and work Righteousness Of the predicate much need not to be spoken It hath been hinted at already what we are to understand by acceptance with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's a most comprehensive term It includes Justification Reconciliation Pardon of Sin and title to Life Everlasting Now when they heard these things they held their peace and glorified God saying Then hath God also to the Gentiles granted repentance unto life So ends the Story ch 11.18 what greater priviledg than to be a favourite of Gods And God accepted Job ch 42.9 In his favour is Life To be rejected or disallowed of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 13.5 6. is the direct opposite thereunto The publication of the Gospel of peace and salvation is the proclaiming of this Jubile for the manumission of sinners termed the acceptable year of the Lord Luk. 4.19 Abraham was called the friend of God and that involved within it his Justification Jam. 2.23 and this comprised the whole of what St. Paul laboured after that whether present or absent clothed with the Body or out of it that he might be accepted with God 2 Cor. 5.9 and he it is that worketh us for the self same thing v. 5. and for all the Glorious Effects of it Giving thanks unto the Father which hath made us meet to be partakers of the Inheritance of the Saints in Light Col. 2.12 nothing more is required to make meet for one than for the other The description of the Subject who they are that without all discrimination do and shall partake of this great priviledg is it which I design more fully to dwell upon The Character here given of a Petson accepted with God is one the most just full comprehensive and indisputable in the whole Book of God And every Souls Concernment it is to be solicitously inquisitive about it It 's the only true Wisdom Job 28.12 28. The same is Reduced in the Text unto two Heads 1. A Fearer of God 2. A Worker of Righteousness Each of which we shall speak particularly unto with regard to Cornelius all along the Samplar which the Apostle had in his Eye for the contribution of light unto our enquiry Some Interpreters do expound the former of sound Piety and true Religion toward God The later of unspotted Integrity Equity and Justice toward Man in Conformity to the two great Commands to love God with all the heart and our Neighbour as our self on which two hang all the law and the prophets Mat. 22.40 Or in the general I chuse rather to Interpret the former of Internal Religion or Veneration paid to God in the Heart and the latter of the exterior overt acts thereof whether respecting God or man Psal 15.2 which in the issue comes much to the same However the particular handling of both Branches will fully let us into the understanding of the meaning of the whole But before we proceed there lies a double objection in our way which must be removed 1. How Cornelius or any one in his Circumstances could be said to be a Pious Man on a true Fearer of God when as yet he had not imbibed the Doctrine of the Gospel nor had any explicit belief of Christ as it is Evident that he had not nor yet his Houshold 2.
and ye clothed me Mat. 25 35. For is a rational particle and assigned for the reason tho not the proper efficient or meritorious cause of acceptance That they be rich in good works ready to distribute willing to communicate laying up in store for themselves a good foundation against the time to come that they may lay hold of eternal Life 1 Tim. 6.18 19. not so as Christ is the Foundation 1 Cor. 3.11 but in Christ it hath the Promise to it and Gods word is to be trusted to it 's attested by his Apostles and all the Prophets Eph. 2.20 See Matt. 7.24 4. He maintained a good report for Piety and Religion which is the last Fruit of Righteousness instanced in And of good report among all the Nations of the Jews v. 22. They would scarce think that he could be saved but for all that they thought that if any one a Gentile could he might he was true to his light and walked most convincingly they could say no other of him the same was the Character of Ananias Acts 22.12 And a weighty one it is that wherein the Test of a pious Man doth much lie that is one Qualification of a Person called to the Ministry That he must have a good Report of them which are without 1 Tim. 3.7 His usefulness otherwise in the Church of God must needs be impaired and so will any man else in his place Yea and tho to be a man-pleaser to get every ones good word may be an evil and is Gal. 1.10 And moreover no mans name be he never so exact is in his own keeping through evil report and good report saith the Apostle 2 Cor. 6.8 and our Lord himself found it so Yet I say a good man ought to look after it and to value a good report for Piety and Godliness Demetrius hath a good report of all men and of the Truth its self 3 John 12. so ought we to endeavour it 1 Pet. 3.16 The tryal of Sincerity lieth not only in a regard to things obviously commanded or forbidden but in a regard to the Glory of God in matters not so particularly or expresly provided for in the letter of the Law as being but of ill report or carrying but an appearance of evil which comes within the Construction of the Law Abstain from all appearance of evil 1 Thes 5.22 A bare appearance of Good is of no worth in the sight of God but to avoid the appearance of Evil is Finally brethren whatsoever things are True Honest Just Pure Lovely whatsover things are of good Report if there be any Vertue and if there be any praise think on these things Phil. 4.8 It 's an ill sign for a man to take the stretch of his Liberty and strain the Law it may be too A pious Soul that fears God will have a care and conscience exercised to keep him back from any thing that may border upon evil 1 Cor. 9.15 or that any ways tho without just cause might likely give occasion to others to reflect a dishonour unto God or cause the name of Religion to suffer He is tender of Gods Name and the Reputation of pure Religion which he Professes tho with an Abridgment of his own Liberty otherwise or receding from his right Such a one was Cornelius or he had not kept up his good report among a people so self-confident and scornful of all other people of the Gentiles as common and prophane Thus have we finished the second character of a person accepted with God and the indication or mark of a true fearer of him which may suffice for the doctrinal part It remaineth only to bring the same more home in its Application or Use The Use we shall handle 1. by way of Information or Instruction 2. Of Reproof or Conviction 3. Of Consolution and Establishment 4. Of Exhortation and Direction pursuant to the Doctrine insisted upon 1. By way of Information or Instruction Is it so that of a truth God is no respecter of persons or of what Nation they be in the point of acceptance with him otherwise than as they be found fearers of him c Then how vain will the pretentions of multitudes even with us one day be found who hope to put in their claim unto the Favour and Mercy of God on no better foundation or plea than that they are a Christian people or of a Nation or Body of that belief and profession Could not Uncircumcision stem the currant of the Grace of God to anticipate his acceptance of true piety in whomsoever it might be found Neither would Circumcision avail any thing unto his favour where the same piety and fear of him was wanting This the Text concludes and is directly within its scope In every Nation such as sear not God neither work Righteousness shall not be accepted with him And what was true of the Jews is as true with us and what their pretensions were are obvious and thine no question may equal them and more if thou beest a Christian Let us weigh the parallel and give thee thy advantage and try what it will amount unto in the case without the fear of God They were a Covenant-people the whole bulk of them good and bad God was their God otherwise than of any other people and they his people by virtue thereof Isa 1.2 3. Jer. 31.32 Deut. 32.19 Not putative or secundum apparentiam only in visibility or appearance only The notion of a visible Church or people of God as now sensed was not then known in the World Coram Deo In the sight and judgment of God they stood so related unto him in reality who yet were no true fearers of him many of them yea the greater part Well then the Kingdom of God is now taken from them Matt. 21.43 and amongst others its given to this Nation an Isle of the Gentiles Isa 42.4 and thou hast thy share in it Behold therefore the severity and goodness of Gud on them severity which fell but towards thee goodness if thou continue in his goodness otherwise thou also shalt be cut off Rom. 11.22 Thou art grafted into and partakest of the root and fatness of the Olive-tree the Covenant of Abraham in the room of the branches broken off who also were once really in but stumbled at Christ and fell v. 17. O the depth of the riches both of the wisdom and knowledg of God! v. 33. With what a passion did Paul resent the wicked Jews loss of their antecedent relation to God! Rom. 9.3 the which through the forbearance of God thou yet retainest But all this availed not unto life or acceptance nor will thee Yet further They were Jews by nature in the force of God's Covenant and not sinners of the Gentiles Gal. 2.15 i e. Natural branches Rom. 11.21 born such and their seed Gods tho of wicked Parents Ezek. 16.8 21. And thou art a Christian born Rom. 11.16 17. and thy Children holy not common 1 Cor. 7.14 I
Extortioner Unjust Adulterer c. which yet may be true that thou art not and thou not a righteous Person for all that v. 9. but wallowing in such Sins thou art yet resolved to betake thee to the Plea of the Publican God be merciful to me a sinner v. 13. and hopest to have the priviledg on this plea of thy Sin and Mercy too If thou beest otherwise convinced thou mayest be nearer to acceptance or the way unto it than he that thinks himself whole and is not Mat. 9.12 But tho Christ be added to thy Plea of Mercy or the belief of him and thou makest thy boast of him and intendest to abide by thy plea to the last Lord Lord have we not prophesied in thy Name c. Mat. 7.22 Thou shalt have the Priviledg of thy Nation and outward Relation to him granted thee but thou mayest read thy Doom for all that if no doer of his Will v. 26. Depart from me ye that work iniquity v. 23. Thou buildest not aright on the foundation and tho thou like Joab art fled unto the horns of the Altar there shalt thou perish The Lord of that Servant there is thy Badge and Title shall come in a day when he looked not for him and in an hour that he is not aware of and shall cut him asunder Mat. 24.50 and will appoint him his portion with the Infidels Luke 12.46 If Christ be not in thee the hope of Glory Col. 1.27 God is no respector of Persons but the Children of his Kingdom even they shall be cast out into outer darkness there shall be weeping and gnashing of Teeth Mat. 8.12 No one of any Nation or Religion that feareth not God or that worketh not Righteousness shall be accepted with him What the Apostle said of the Law and Circumcision Rom 2.25 27. or of the Jew v. 28 29. Mutatis mutandis is as true of the Christian of Baptism and the Gospel now in its last Edition to which my Text agreeth and which is also the Argument of the Apostle James Chap. 2. from v. 14. to the end of the Chapter respecting Faith alone without the works of Righteousness whereof we have been treating when he saith That it profits not 2. By way of Reproof Tryal and Conviction Is this the discriminating Character between the Christian outward and inward as before of the Jew and the only sure Test of any Persons acceptance with God to be a fearer of him and a worker of Righteousness What a multitude then are there who upon this Issue do stand convict and judged by the Gospel for Persons disallowed and rejected of God who can put in no claim to acceptance with him whilst yet almost all men amongst us do verily hope to be saved at last Gods favour they will not despair of To be mistaken in this great point is very common and easie as it is also dangerous What else meaneth those so frequent Cautions in Scripture given unto men to take heed that they deceive not themselves in the case Know ye not that the unrighteous shall not inherit the Kindom of God be not deceived 1 Cor. 6.9 Who they are he subjoyns v. 9 10. Be not deceived God is not mocked Gal. 6.7 Let no man deceive you with vain words Eph. 5.6 The unrighteous and such as fear not God can have no part nor portion in his favour or acceptance Let us then in his fear search this matter to the bottom God can't be Just nor True if it should be otherwise all our Religion must be a Cheat and the Scriptures a Fable if this Doctrine be not true But if it be true as it is 1. What will become of the multitude of those who very seldom if ever do all the Day or Week long so much as think on God or his Name such can have no pretence to the walking in his fear How can that man set God alway before him or be influenced by the fear of him who has committed the thoughts of him to Oblivion God is not in all his thoughts Psalm 10.4 a sad and black Character So are the paths of all that forget God and the hypocrites hope shall perish Job 8.13 Shall not God search this out Psa 44.20 21. What no room for so much as a thought of God It 's not difficult to find whence it is or what that lies at the bottom Can a Maid forget her Ornaments or a Bride her Attire Yet my People the Jews have forgotten me days without number Jer. 2.32 Why can't the Maid forget her Ornaments if she would Scarce or the Bride her Attire Why those things have gotten the Heart and Affections are esteemed of as a Treasure and so carries the Heart after Matt. 6.21 and the Thoughts which are as the Pulses of the Heart work accordingly but they had no esteem or love for God in their heart and so forgot him How many is this the case of with us That mind their business it may be but mind not God at all As to such God is as if he were not fear him they cannot or concern him in what they do who think not of him and desperate is their Condition Psal 9.17 far from acceptance with God 2. Set aside such as would industriously extingnish out of their mind and conscience the light and sense of the Being of God These may be afraid of him but can have no pretence to the fear of God of which we have been treating And even as they did not like to retain God in their knowledg God gave them over to a reprobate mind Rom. 1.28 Know God they did but they liked it not whether they liked it or not it broke in upon them the Conviction thereof but fain they would shake it off so as not to retain it They liked not at least to retain it Therefore they say unto God depart from us for we desire not the knowledg of thy ways Job 21.14 they would get loose from him What is the Almighty that we should serve him v. 15. These are far from being true fearers of him or accepted of him 3. Set aside all those who if they retain the Sense of the Deity yet frame in their mind a false Notion and Conception of his Being make him an Idol or what he is not They slay the widow and murder the fatherless yet they say the Lord shall not see neither shall the God of Jacob regard it Psal 94.6 7. Thou thoughtest that I was altogether such a one as they self Psal 50.21 that is that God minded not what they did or kept no Record of their Actions But I will reprove thee and set them in order before thine eyes Now consider this ye that forget God lest I tear you in pieces and there be none to deliver v. 22. Whoso taketh God for all Mercy and no Justice or make a blind or a false God of him that will not make good his Word how can such possibly truely fear
Wrath yet consider what a Temptation of Love hast thou at the bottom Dost thou fear him and hate him Rom. 1.30 and fly from him this is not to fear God with acceptance even according to thy fear so will be his wrath against thee Psal 90.11 if that be all Yet nearer how stands the habitual frame of thy Heart and Soul with respect to the fear of God hath it pointed it towards himself and holiness or not Doest thou set the Lord always before thee as the Record and Witness of all thy Thoughts and Actions his Will as the Rule and Measure of them his Glory as the Scope and End of them Do'st thou walk in the fear of the Lord all the Day long Is it wrought into thy Soul Doth it influence thee in the whole course and tenor of thy Life Do it run through all If not lay aside thy pretence to it or to acceptance with God The fear of God is another thing than what many take it to be it imports the whole frame of the new Creature entire Piety and Godliness and infers it where it is all a man doth will savour of it it 's always at hand to govern his Actions and to keep him steddy in his walk with God Oh how many do their walk witness to have no part nor lot therein what fruits of it do appear Finally look back no further than to those few Instances before enumerated of the works of Righteousness which do evermore accompany the fear of God or that it doth exert it self in as it doth in all other instances if it be true and what a multitude have we cast in that valley of Decision on that test also How many are there who scarce pray unto God at all unless in some time of extremity howling on their beds of languishing Hos 7.14 There is none that calleth upon thy name that stirreth up himself to take hold of thee Isa 64.7 How many that do it only for form-sake but seldom neither or that give unto God but the refuse of their time and strength and are indeed weary of it How many more with whom it hath no place in their Families God dwells not there nor is his Name recorded among them and yet they will hope for acceptance but God speaks the contrary Pour out thy fury upon the heathen that know thee not and upon the families that call not on thy name Jer. 10.25 Again how many who will rise early and sit up late to lay up for their Families and Posterities but take no regard what become of their Souls or to their Nurture in the fear of the Lord without which yet they can't deliver their own Souls We read of an inquest of Blood against the Watchman Ezek. 3. It concerns the Ministry but not them alone God has committed also a trust to the heads of Families which they must be accountable for likewise If thou speakest not to warn the wicked from his wicked way to save his life the same wicked man shall die in his iniquity but his blood will I require at thine hand v. 18. Ch. 33.8 nor is it to be limited to the guilt of their temporal ruin only Wherefore I take you to record this day that I am pure from the blood of all men saith the Apostle Acts 20.26 In the same case the Soul of another may be lost through thy default and thou mayest repent it when it 's too late But to be careless of a mans Family not to regard of whom it 's made up or care for their spiritual Estate convinceth such Persons to be unrighteous and void of Gods fear Righteousness consists not in bare Negatives consult thy own state upon this test also whoever thou art that pretendest to acceptance with God So for Compassion and Ministring to the necessities of those who are in want But whoso hath this worlds good and seeth his Brother hath need and shuteth up his bowels of compassion from him how dwelleth the love of God in him 1 Joh. 3.17 Yea or the fear of God who requireth the contrary Yet how many are far from this I will be a swift witness against those that oppress the hireling in his wages the widow and the fatherless and that turn aside the stranger and fear not me saith the Lord of hosts Mal. 3.5 here is quite the contrary and we see how God resents it How many are there that fail in this great Duty And how many more that do it not in singleness of heart as unto God And so he accepts it not The like and much more may be said as to mens concernment for the repute of pure religion or the keeping of a good report for it How many regard not that otherwise than as their own affectation of the credit thereof may oblige them to it if at all How many who seem to be unwilling that any others should preserve their good Name for Religion and Piety toward God but will endeavour to raize it and are glad to find occasion or make one against the strictest Professors of it Report say they and we will report it Jer. 20.10 But how few that seem really tender for the Name of God concerned even on themselves not to take the liberty to do ought that is or that may carry the appearance of evil whereby not their Name but the Name of God may have dishonour reflected upon it Besides those that affect not to be over religious are ashamed of it and covet not any good report for it at all who will not pretend to it nor consequently are capable of scandalizing Religion so much as for the want of it All things which are simply Lawful may not be expedient to be done 1 Cor. 10.23 24. And whoso is tinctured with the fear of God will have some discerning and exercise of Conscience therein and will pursue things lovely and of good report as well as things honest and in their nature just but God knows how few such there be in the World the fear of God is no such common thing as some take it to be Let now but the whole be put together and considered and wouldest thou whoever thou art but as impartially look within and measure thy present State and Condition by the same Standard as God will certainly lay Judgment to the Line and Righteousness to the Plummet and sweep away the Refuge of lies as the Prophet speaks in case thou do'st not thou mightest come to some Conclusion about it and touching thy everlasting estate how thy case stands in the point of acceptance with God But know whether thou wilt see or not see it if being weighed in the former ballance thou beest found wanting in the fear of God and working Righteousness thou art cast by the sanction of the Gospel of Christ and thereby sentenced to be in a reprobate state Eccl. 8.12 13. 1 Cor. 6.9 Expostulate the case therefore now with thy self and not as they of old did
with God Mal. 1.6 But ye say wherein have we despised thy Name Wherein have we polluted thee v. 7. The Lord regardeth not the Offering any more Yet ye say wherefore Ch. 2.14 ye have wearied the Lord with your words yet ye say wherein have we wearied him When ye say Every one that doth evil is good in the sight of the Lord and he delighteth in them or where is the God of judgment v. 17. Look to it before it be too late and God answers you with a witness Chap. 3.5 16 18. and don't set down in the bare Notion or hearing of these things or be like the man that beholds his natural Face in a Glass and straightway forgetteth what manner of man he was Paralogizing or with fallacious reasonings putting a cheat on your own Souls as we have it Jam. 1.22 Whilst the word is not ingrafted there v. 21. or nothing comes of it the stock is not changed nor yet the fruit take heed that Conviction be not blasted and come to no issue 3. By way of Consolation and Establishment Is it of a Truth That in every Nation he that feareth God and worketh Righteousness is accepted with him Is the voice of the Gospel of God and our Saviour Then whoever upon the trial can witness within themselves that they are of that number they may with good warrant assume the comfort thereof and conclude themselves justified in the sight of God and in favour with him Art thou one concerned about the evidence of thy everlasting Estate and it may be dubious about it Why here thou hast the just Character of a saved Person if it may please God to help thee to discern how it is with thee Thou art one that believest the Scriptures and assentest to the Record of God concerning his Son 1 John 5.11 and hast betaken thy self to it not only as a Revelation worthy of Credit but also worthy of all Acceptation 1 Tim. 1.15 Thou trusteth in Christ Eph. 1.13 and in God the Father through him this thou doest so far at least as to conclude Christ Jesus a Saviour alsufficient for thee and to look to him and to no other Name for Salvation save unto his alone without which thou art not of the Christian Religion and it 's to no purpose to enquire any further for thee with us he that is no Christian can be no pious man to be sure else a bar is already put in against thee Joh. 3.36 But moreover hast thou counted the cost Luke 14.28 And considered the terms of thy Salvation by Christ and the Tenor of the Grant thereof that not Faith only But Godliness also hath the promise of the life which is to come 1 Tim 4.8 as Death is threatned to the contrary Heb. 12.14 hast thou accounted this also a faithful saying as the same Apostle affirms it to be v. 9 which is more hardly believed for that the flesh is unwilling to have it true or accounted it worthy of all Acceptation as the Apostle subjoyns How ungrateful soever to corrupt Nature and where the pinch with us lieth this comes home to the business yet further art thou one that truly feareth God Is his fear in thy heart Doest thou walk in it A Sinner thou art thou darest not abide by a strict Tryal according to the Original Law of Innocency thou art sensible of thy need of pardoning Mercy but art thou a righteous Person not Wicked i. e. upright to the Standard of the new Law or Gospel Doth the fear of God influence thee unto a universal and undeserved Resignation of thy self up unto his Will and Commands Hath it changed the habitual Frame and Disposition of thy Soul Is it become the governing Principle of thy Life Doth thy Conscience witness it so to be in the ordinary course and tract of thy Conversation Preserving thee from those Wickednesses which would intrench upon Sincerity and keeping thee steady in some prevalent measure in thy walk more immediately with God and in all the Duties of thy Place and Calling in the Station wherein lie hath set thee as becometh the Profession of Godliness accordingly as hath been before opened and I hope shall not need here again to be repeated If I say this be thy case whatever thy circumstances otherwaies be or may have been how heinous soever thy former Guilt how dark or doubtful soever thy present Condition may remain to thee Of a truth I am assured that thou art accepted with God thou hast the condition unto which the Promise is made and hast Gods warrant to assume therefrom and to conclude thy happy estate and God is faithful and can't deny himself his Truth his Word and he would have thee to take the comfort of it his Attributes as hath been shewed he hath laid at Stake for thy security it 's a righteous thing with God that it should so be Are men said to believe unto the saving of their Souls so are they said to repent unto Salvation 2 Cor. 7.10 and unto life in the case of Cornelius and his houshold Acts 11.18 and by patient continuance in well-doing to seek for it Rom. 2.7 and true Piety hath the promise of it If now the messenger the interpreter one among a thousand shall shew unto thee thy uprightness as Elihu speaks Job 33.23 tho thou tookest thy self for lost v. 22. Yet will God be gracious to thee for he hath found a ransom v. 24. Lift up thy hands which hang down and thy feeble knees He will be favourable to thee and thou shalt see his save with joy for he will render unto thee thy righteousness v. 26. Thou shalt behold his face in it Ps 17.15 and thou mayest trust to it in its place Ezek. 33.13 How full is the Scripture for thy encouragment The secret of the Lord is with them that fear him and he will shew them his covenant Psal 25.14 Behold the eye of the Lord is upon them that fear him Ps 33.18 like as a father pitieth his children so the Lord pitieth them that fear him Ps 103.13 His mercy is from everlasting to everlasting upon them that fear him v. 17. To such as keep his Covenant and to those that remember his commandments to do them v. 18. when they walk in darkness and have no light let them trust in the name of the Lord Is 50.10 The sun of righteousness shall arise unto them with healing in his wings Mal. 4.2 When the day of the Lord shall burn as an Oven against all the proud and all that do wickedly shall be as stubble v. 1. Blessed is the man that feareth the Lord that delighteth greatly in his commandments Ps 112.1 The righteous shall be in everlasting remembrance v. 6. He shall not be afraid of evil tidings his heart is fixed trusting in the Lord v. 7. Say to the righteous it shall be well with him Isa 5.10 The work of righteousness shall be peace and the effect of righteousness quietness
or regard when in it is Life Again on the other hand if thou wilt none of the fear of the Lord Prov. 1.29 to cleave to him and serve him he will be thy fear and thy dread another day whether thou wilt or no to thy confusion v. 7. when thou wouldest be glad to have a hiding place in the Rock or to lye buried in the dust for fear of the Lord and for the glory of his Majesty Isa 2.10 be thy greatness now what it will Rev. 6.15 For the great day of his wrath to come and who shall be able to stand v. 17. The sinners in Zion are afraid fearfulness hath surprized the hypocrites who among us shall dwell with the devouring fire who among us shall dwell with everlasting burnings Isa 33.14 He that walketh righteously c. v. 15. None other shall dwell on high but their heart shall meditate terror Heb. 18.12 13. Nor do thou cheat thy self here in the hopes that the righteousness of Christ shall excuse thee or stand thee in stead to answer the demands of the Gospel requiring of thee the fear of God and the personal righteousness whereof we have been speaking Christ hath answered the demands of the Law of Works but where doest thou read that he was substituted in thy room or stead to Believe to Repent to Love and Fear God and work Righteousness or obey the Gospel so as to render thee capable of acceptance with God unto Life without them No it 's of thee that the Gospel requireth all this as the condition of thy interest in or title to the advantages of the purchase of Christ Heb. 5.9 Ch. 9.15 And if thou failest or fallest short of this Gospel righteousness thou art wholly left remediless for ever there is no third Covenant to relieve thee against the demands of the Gospel 2 Thes 1.7 8. Heb. 2.3 Christ came into the World to lay a foundation for the love and fear of God and obedience to him not to render it unnecessary to his favour mind therefore thy Duty and look up to God for help Hos 13.9 and forget not to have an eye unto Christ also as the Spring and Fountain of that Grace thou yet wantest Eph. 2.10 Phil. 1.11 Obj. Here it may be thou mayest after all that hath been said be objecting and reasoning thus within thy self What I must do to be accepted with God and eternally saved I know that is out of question with me But what shall I do for the Grace enjoyned me to have whereby I may serve the Lord acceptably with reverence and godly fear Heb. 12.28 How is this possible unto me Here my feet stick as in the miry clay Some Conviction of the Truth I have but like one in a Fever I know my thirst after sin and flesh-pleasing is my Disease and that if it proceeds it will prove mortal to me but for all that I can't quench it nor resist its importunity An Alienation from God and strict Godliness I find rooted in my mind and the Flesh preponderating me the other way notwithstanding my Conviction and the various Impressions I struggle under What now shall I do so far forth as Grace is possible to me so far is it possible for me to be saved and no further To say That God can change my Nature and dispose me to his Fear is true but nothing to my case whilst he doth it not Is it attainable by me in any means using so as that it must lye at my door if I have it not If it be so let me know what the Gospel saith if any Constitution there be any Treaty with lapsed man concerning it Whether there be any promise thereof on any terms ever once made or any thing that lies before me to be done in order to it ascertaining it to me in the use of means without which I may be remediless for ought that I know or is revealed without any relief by the Gospel what hope is there left Jer. 10.12 Ans To press upon the Sinner the necessity of the new Creature or change of the frame and temper of his Spirit and course of his Life without any motive of incouragement respecting the possibility of attaining to it can only perplex not at all relieve him I grant supposing it every way absolutely impossible unto him No Argument can rationally be pleaded to urge thereunto in such case nor could any mans heart reproach him for the not having of it Nor will that well-meant Distinction of a Natural and Moral Impotency or Impossibility rather help our here the meaning whereof is no more than that man notwithstanding the entrance of sin is not destitute of any natural Faculty Power or Capacity to the Reception of Grace or the Exercise of it but is morally only incapacitated unto it i e. from an insuperable Aversation thereunto and Propension to the contrary rooted in the Mind and Will Hence it 's said that since mans Impotency or Incapacity of turning unto God and working Righteousness is not such as that he cannot if he would but consists rather in this that he Wills it not he affects not to be Holy that is no excuse therefore why he is not changed for that it's what he chuses he might be better if he would He has the natural Power or possibility unto it tho not the moral This distinction has its use but it reaches not the Solution of the present Difficulty It shews indeed where the Disease lies namely in the elective Powers of the Soul not barely in its executive Power but in the first Digestion rather and imports no more but that man is yet habile subjectum a subject capable of having Grace and so he is of spotless Perfection he is not destitute of any natural Faculty that is he is man still with his faculties of vital Power Reason and Will but wants the well-disposedness only of them that for all that he can't be a good man But the Objection is of the elicit acts of the Mind and Will viz whether the unregenerate man can obtain of himself simply to sense or savour the things of God or to will and to do what is well-pleasing in his sight without the Divine help suscitating his natural Faculties healing their Distemper and new disposing and determining them towards God and Holiness This in the Objection is supposed and that truly to be immediately impossible unto him and in the Solution by the former Distinction to be morally so and why not naturally also Since the disaster is not only now congenite to fall'n man but withal according to the Institution of Nature it 's naturally impossible for the mind or will till it be first rectified and changed to exert or put forth any act in the mean while against its radicated insuperable Inclination or unto which it's destitute of any Principle Aptitude or Disposition as for the Ethiopian to change his Skin as the Prophet expresses it Jer. 13.23 And if this
thy footsteps that they shall not halt nor slide Happy is the man that feareth alway Prov. 28.14 or that is in the fear of the Lord all the day long ch 23.17 He walketh surely If the fear of God which hath alway an attemperation of love in it as was opened once begin to languish or a forgetfulness of him begins to creep upon thy Soul sin will soon invade thee and thou wilt fall into a decay Thou art already withering at the root Take heed of Relapses If you call on the father who without respect of persons judgeth according to every mans work pass the time of your sojcurning here in fear 1 Pet. 1.17 Perfecting holiness in the fear of God 2 Cor. 7.1 this is the whole design of the Gospel Tit. 2.11 12. hereby is God honoured Mal. 1.6 and without it the design of our blessed Saviour were frustrated in his redemption of mankind which was to retrieve and bring back the fear of God and working righteousness into the world that God might not lose the homage of all his whole Family on earth at once by the Apostacy 1 Pet. 1.18 Once more to inforce the exhortation let the Argument in the Text yet further be weighed and considered Thy acceptance with God here and hereafter is suspended thereon by the Gospel God will secure his own Glory and has done it by the same method that he hath done thy happiness Acceptance with God as was opened is a continued act and so is the condition whereon it is suspended as the Scriptures do abundantly testify It is so in the promise with which it is Connected There is no condemnation to them who are in Christ Jesus but who may assume this to themselves they who walk not after the flesh but after the spirit Rom. 8. 1. see Gen. 17.1 2. Neh. 1.5 Psal 103.18 1 Tim. 4.8 Ch. 6.18 19. Rom. 2.6 13. Rev. 22.14 so it is in the threat of the Gospel For if ye live after the flesh ye shall die Rom. 8.13 i. e. your justification v. 1. shall be discontinued If we deny him he also will deny us 2 Tim. 2.12 But if any man draw back my soul shall have no pleasure in him But he that shall endure to the end the same shall be saved Mar. 13.13 not only the hazard of the loss of thy inward peace but of thy soul also lies at stake in case thou declinest from the sear of God or beest again intangled and overcome of thy lusts and turnest from the way of Righteousness and neglectest the holy Commandment of God according to that of the Prophet but when the righteous turneth away from his righteousness and committeth iniquity shall he live All his righteousness that he hath done shall not be mentioned in his sin that he hath sinned he shall die Ezek. 18.24 that is if he be not renewed again to repentance and amendment of life or recovered from under his forfeiture Here is that fear of God called for which was spoken to in the opening of the Doctrine namely of his wrath in case of presumptuous sinning against him which David was so concerned about Psal 19.13 and for the guilt whereof he had his bones broken and consumed Psal 31.10 and 32.4 for thine arrows stick fast in me and thy hand presseth me sore Psal 38.2 There is no soundness in my flesh because of thine anger neither is there any rest in my bones because of my sin My wounds stink and are corrupt because of my foolishness v. 3.5 Psal 51.8 all thy waves and thy billows are gone over me Psal 42.7 and 88.7 his sin had sprung a leak that the waters came into his Soul as he elsewhere speaks He might have ridden out any storm from without if all had been right within had not a Capital guilt lain at his door a Covenant breach 2 Sam. 11. and forfeiture of Gods complacential Love and Favour Iremembred God and was troubled Psal 77 3. here was a sad change with him who at other times could say how precious are thy thoughts unto me O God how great is the sum of them Psal 139.17 when he kept his integrity v. 24. Obj. But I have been taught that faith alone is the condition of the new Covenant and consequently that acceptance with God is not suspended on his fear or any works of righteousness to be performed by the creature besides that the argument unto holiness from the hazard of Salvation urged upon believers seems to subvert the doctrine of the Saints Perseverance in the love and favour of God The suspension of the arbitrary influences of Gods favour or the hidings of his Face a Saint may fear upon foul miscarriages but not the loss or suspension of acceptance with him as if his pardon or title to life eternal could be discontinued thereby Ans The former part of the Objection is wholly resolved into the Doctrine of Justification by Faith only as being the same thing with acceptance with God and the leading promise of the new Covenant as it imports the remission of sins and title to life everlasting What a Labyrinth art thou brought into by thy not understanding the tenor of the Covenant I appeal to thy own soul whether when thou readest such Scriptures as Heb. 12.14 Eph. 5.5 thou canst shake off the fear of destruction if thou wouldest in case thou relapsest into such sins as there are threatned with death If thou canst sad is thy case It 's not every imperfection thou knowest that by the Gospel however it is by the Law is of so mortal a nature Nor dost thou any where read in the Bible that man is justified by Faith only or alone precisely taken and without any restriction but thou mayest read the direct contrary Jam. 2.24 and in other words Luke 13.3 5. However I hope thou wilt hold to the common distinction of a working Faith that it 's necessary at least to the Faith that justifieth that is worketh by sincere obedience to all Gods Commands that it 's necessary to it as Faith that it be no dead Faith tho not qua justificat as justifying To avoid controversie then in so momentous a point I will come to thee on thy own Principles if thou wilt be true to them I say that we are not justified or accepted with God nor do continue so to be through Faith only or alone on our part however we are agreed that it is by Christ alone Thou sayest that it is not by or through that Faith that is alone in the Subject as that the fear of God and working Righteousness is required immediately unto acceptance with God or continuance in his favour to qualifie the person for it Then that it is so required only to qualifie Faith or to make it perfect Jam. 2.22 that it be no dead carkass but still thou deniest not but that mediately it 's indispensibly necessary to life by the intervention of that Faith whereon alone thou sayest it is
suspended Accordingly then if thou hast no other standard of Righteousness to measure thy living Faith by than I have before insisted on to measure and delineate the fear of God and true Piety in any person by the issue at last is brought to the same Now then to come to the business suppose thou shouldest neglect the fear of God and not bring forth the fruits of Righteousness mentioned or relapse into any one of those gross wickednesses enumerated by the Apostle Gal. 5.19 With a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such like v. 21. that the flesh carrieth it in the combate against the Spirit which was none of Paul's own case Rom. 7. he speaks not there of the perpetration of any gross sin the thief can't say when he takes a purse that it is no more he that what he would not do that he doth c. v. 17.20 Suppose I say the government protempore of Grace to be suspended and sin to usurp the rule and dominion for any time notwithstanding the vanquished dissent of thy mind to the presumptuous conrtivement and harbouring of some notorious impiety which yet is no impossible supposition if thou lookest not to it as I might give instances once and again were it a thing grateful to stay upon What now wouldest thou think of thy condition in such case Thou must say either 1. That the Faith which is alone whether it worketh or not worketh if it be not lost doth continue to justifie thee or that through it rather to speak in the Scripture dialect thou continuest still justified accepted and meet for eternal life tho it be no operative Faith which is to eat thy own words Or 2. that such works of Righteousness as have been insisted on or thy being cleansed from such sins as the Apostle gives a catalogue of for the fruits of the flesh in its regency belong not to the works thou meanest or the holiness or obedience which thou takest for necessary to qualifie or inform thy working faith as not belonging to its essential Character In the point of duty thou holdest them required but that if they be wanting and the flesh prevail yet that at the same instant of time it 's no dead Faith which thou hast tho it worketh not as it should do yet it doth so far as is necessary to thy Justification and acceptance with God If so here then thou speakest out Or 3. If thou hast any misgiving that such fruits of Righteousness brought forth in the fear of God and abstinence from the contrary fruits of the flesh do belong to the Character of a living working Faith thou must grant that if it be otherwise with thee or should be thy case thy Faith can't be it that will save thee but that at such time being alone thy title to acceptance with God will be suspended and discontinued which is that I have been urging upon thee to consider that thy Soul lies at stake upon thy obedience as well now as before thy reception to favour with God but to the continuance I have proved that they are which as yet remains unshaken and it therefore behoveth thee to look to it As for the other foot of the Objection respecting the Saints Perseverance that belongs to the Doctrine of Election or the Decrees which can never run cross to the standing Law of God neither Know then 1. That such is the connexion between continuation in the fear of God and working Righteousness and continuance in his favour and title to blessedness that he has not decreed to preserve any one in the latter without the former 2 Thes 2.13 1 Pet. 1.2 and so runs his Law Job 15.10 1 Joh. 1.7 of which before So that perseverance in the favour of God and his love of acceptance and perseverance in holiness run parallel and there can be no pretence to the one without the other 2. We have a law or establishment which God hath made with his people touching their preservation and progress in grace which is to be attended unto The dispensation of more grace and help in time of need is conditional unto them in and by the Gospel There is no promise no provision made in the Covenant of Grace struck with man the administration whereof is absolute to preserve any one from the greatest and most enormous sins nor yet from Apostacy it self if he attends not to the duty prescribed in order to it nor hath God promised that he shall so do Grace is in its own nature loseable the best of men are mutable or defectible here it 's actuation and conservation depends on new supplies from him that gave it 2 Cor. 12.9 which God communicates through Christ who is become the head of influence John 15.4 5. Gal. 2. â—0 But the dispensation thereof is connected in the promise with a diligent heeding and attending on the duties prescribed in order to it which man through the talents received and help availing him is in an immediate capacity unto such are watching 1 Cor. 16.13 Prayer unto God Mark 14.28 Unite my heart to fear thy name faith David Psal 86.11 and take not thy holy spirit from me Psal 51.11 12. To shake off sloth and use diligence Heb. 6.11 12. not to cater or provide for the flesh Rom. 13.14 to avoid the occasions of evil and abstain from the appearance of it and resist its first motions 1 Thes 5.22 to put on and keep in use the whole armour of God Eph. 6.11 and in exercising his Grace received Joh. 5.2 adding thereby Grace to Grace with all diligence 2 Pet. 1.5 If ye do these things ye shall never fall saith the Apostle v. 10. i. e. into your old sins v. 9. which will blur your evidence for life or stain your acceptance with God Hence it is that the faithful are cautioned to take heed of falling 1 Cor. 10.12 Heb. 3.13 and of Apostacy from God Heb. 10.25 38 viz. in the diligent use of the means Connected with the promise of their preservation the which while some have attended they have been in a flourishing posture God-ward Cant. 7.12 John 3.2 whilst other some have pined away grace in them hath languished and been ready to die Rev. 3.2 and they if in a saved state yet saved so as by fire hardly and not without loss 1 Cor. 3.15 and who might they thank but themselves all is not to be resolved into the inevitable consequent of the Lapse or first transgression They might have helpt it Nor doth the prerogative of God here also reserved for the recovery of any one after Relapses or preventing the same in pursuance of his hidden purpose derogate at all from this his standing law No promise has God made on any other terms than as afore mentioned Jude 20.21 23 24. Jam 4 5 6. 3. If then through any mans wilful neglect as before the precept of the law of grace becomes violated I say again the Sanction or Threat takes place without all