CXXII.

I mean the practice and exercife of the feveral SER M. graces and virtues of chriftianity, and the courfe and tenor of a holy life; when "out of a good conver"fation men do fhew forth their works," and by the outward actions of their lives, do give real teftimony of their piety, justice, fobriety, humility, meeknefs, and charity, and all other chriftian graces and virtues, as occafion is miniftred for the practice and exercife of them.

By a virtual obedience, I mean a fincere belief of the gospel, of the holiness and equity of its precepts, of the truth of its promifes, and the terror of its threatnings, and a true repentance for all our fins. This is obedience in the root and principle; for he who fincerely believes the gospel, and does truly repent of the errors and mifcarriages of his life, is firmly refolved to obey the commandments of GOD, and to walk before him, in holinefs and righteoufness all the days of his life; fo that there is nothing that prevents or hinders this man's actual obedience to the laws of GOD, in the course of a holy and good life, but only the want of time and opportunity for it. And this was the cafe of thofe, who, upon the hearing of the gospel when it was firft preached to them, did heartily embrace it, and turn from their fins, and the worship of idols, to the true and living GOD, but perhaps were cut off foon after; (as there were many who being but newly gained to chriftianity, were presently put to death, and fuffer'd martyrdom for that profeffion;) there is no doubt to be made, but that in this cafe, a virtual obedience was in fuch perfons a fufficient qualification for eternal life.

VOL. VII.

S

But

CXXII.

SERM. But where there is time and opportunity for the exercife of our obedience, and the practice of the virtues of a holy life, there actual obedience to the laws and precepts of the gospel is necessary, to qualify us for eternal happinefs; fo that tho' a man do fincerely believe the gofpel, and truly repent of his fins, and refolve upon a better life; yet if he do not af terwards in the courfe of his life put this refolution in practice, and "bring forth fruits meet for repentance," and amendment of life, and perfevere in a holy courfe, his first refolution of obedience, though it were fincere, will not avail him to falvation. Nay, if he fhould continue for fome time in the refolution and practice of a holy and virtuous life, and afterwards fall off from it, and "turn from the holy com"mandment deliver'd unto him, his latter end

would be worfe than his beginning; all his righ"teoufnefs that he hath done would not be remem"bred; he fhall die in his iniquity." For "with66 out holiness no man fhall fee the LORD." "If

any man draw back, God's foul will have no plea"fure in him." This is fo very clear and plain from fcripture, that no man can entertain a contrary perfuafion, without contradicting the whole tenor of the bible.

The fum of what I have faid is this, that a virtual obedience and fincere faith and repentance are fufficient, where there is no time and opportunity for actual obedience and the practice of a holy life: but where there is opportunity for actual obedience, and the continued practice of a good life, and perfeverance therein; they are indifpenfably neceffary in order to our eternal falvation, and a well grounded hope and affurance of it.

2dly, There

CXXII.

2dly, There is a perfect, and there is a fincere obe- SERM. dience. Perfect obedience confifts in the exact conformity of our hearts and lives to the law of GOD, without the leaft imperfection, and without failing in any point or degree of our duty. And this obedience, as it is not confiftent with the frailty and infirmity of corrupt nature, and the imperfection of our present state, fo neither doth God require it of us as a neceffary condition of eternal life. We are indeed commanded to be "perfect, as our FATHER "which is in heaven is perfect:" but we are not to understand this strictly and rigorously; for that is not only impoffible to men in this present state of imperfection, but abfolutely impoffible to human nature, for "men to be perfect as GOD is perfect :" but the plain meaning of this precept is, that we should imitate thofe divine perfections of goodness, and mercy, and patience, and purity, and endeavour to be as like GOD in all these as we can, and be still aspiring after a nearer refemblance of him, as may be evident to any one who confiders the connexion and occafion of thefe words.

By a fincere obedience, I mean fuch a conformity of our lives and actions to the law of Gon, as to the general courfe and tenor of them, that we do not live in the habitual practice of any known fin, or in the customary neglect of any material or confiderable part of our known duty; and that we be not wilfully and deliberately guilty of the fingle act of heinous and notorious fins, as I have formerly explained this matter more at large, in another difcourfe. And this obedience, even in the beft of men, is mixt with great frailty and imperfection; but yet because it is the utmoft that we can do in this state of

SERM. infirmity and imperfection, the terms of the gospel CXXII. are fo merciful and gracious, as that God is pleased

for the fake of the meritorious obedience and fufferings of our bleffed SAVIOUR, to accept this fincere, though imperfect obedience, and to reward it with eternal life. And this, I doubt not, after all the intricate difputes, and infinite controverfies about this bufinefs, is the true and clear ftate of the

matter.

And this fincere obedience which the gospel requires of us, as a condition of our happiness, though it be fometimes called by divines, evangelical perfection; yet it is but very improperly fo called; for nothing is properly perfect to which any thing is wanting; and great defects and imperfections must needs be acknowledged in the obedience of the best and holieft men upon earth; and they who pretend to perfection in this life, do neither understand the law of God, nor themselves, but (as St. John fays of fuch perfons) "they deceive themselves, and the "truth is not in them;" and befides other imperfections, these two are evident in them, ignorance and pride.

And thus much may fuffice to have spoken to this second particular, namely, what obedience the gofpel requires as a condition, and is pleased to accept as a qualification for eternal life.

SERMON

The poffibility and neceffity of gospelobedience, and its confiftence with

free grace.

HEB. v. 9.

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

CXXIII.

OR the explication of these words, 1 propos'd SER M. to confider these five things.

ift, How and by what means CHRIST is the The fecond author of our falvation.

2dly, What obedience the gofpel requires as a condition, and is pleafed to accept as a qualification in those who hope for eternal falvation.

3dly, The poffibility of our performing this condition, by that grace and affiftance which is offer'd, and ready to be afforded to us by the gospel.

4thly, The neceffity of this obedience, in order to eternal life and happiness.

5thly, The confiftency of this method and means of our falvation with the law of faith, and the free grace and mercy of GOD declared in the gospel.

fermon on this text.

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

Third thing I proposed to confider, viz. the poffibility of our performing this condition, by that grace and affiftance which is offer'd and ready to be afforded to us by the gospel. For if