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SERMON

CCIX.

Of the neceffity of good works.

TIT. iii. 8.

This is a faithful saying, and these things I will that
thou affirm constantly, that they which have be-
lieved in God, might be careful to maintain good
works. These things are good and profitable unto

I

men.

17

this text.

Come now to the second thing I proposed, whichs ERM. was to answer an objection or two, to which the, CCIX. preaching in this kind of doctrine may feem liable. The third First, that this is to advance and set up morality. fermon on Secondly, that this seems to contradict St. Paul's doctrine of " juftification by the free Grace of God "in JESUS CHRIST," and " by faith without the "works of the law." I shall endeavour to answer both these.

:

First, that this is to advance and fet up morality.
To which I answer two things.

I. That if by morality men mean counterfeit vir-
tue, and the specious shew of justice, and charity,
and meekness, or any other virtue, without the truth
and reality of them, without an inward principle of love
to GOD and goodness, out of oftentation and vain-glo-
ry, or for fome other by and finifter end, such as pro-
bably were the virtues of many heathens, and it is to be
feared of too many Christians; if this be that which
the objectors mean by morality, then we do affure
them that we preach up no such morality, but those
VOL. XI.

B

vir

SERM. virtues only which are sincere and substantial and CCIX. real, the principle and root whereof is the love of

God and goodness, and the end the honour and glory of God, and a necessary ingredient whereof is fincerity and truth. It is righteousness and true holiness, the fincere love of God and our neighbour, real meekness, and patience, and humility, and sobriety, and chastity, and not the glittering shew and appearance, the vain and effected oftentation of any of these virtues, which we perfuade and press men so earnestly to endeavour after.

Not that I believe that all virtues of the heathen were counterfeit and destitute of an inward principle of goodness; GoD forbid that we should pass so hard a judgment upon those excellent men, Socrates, and Epictetus, and Antoninus, and several others, who fincerely endeavoured to live up to the light and law of nature, and took so much pains to cultivate and raise their minds, to govern and subdue the irregularity of their sensual appetites and brutish passions, to purify and refine their manners, and to excel in all virtue and goodness. These were glorious lights in those dark times, and fo much the better for being good under so many disadvantages, as the ignorance and prejudice of their education, the multitude of evil examples continually in their view, and the powerful temptation of the contrary customs and fashions of the generality of mankind.

Nor were they wholly destitute of an inward principle of goodness: for though they had not that powerful grace and affistance of God's holy Spirit which is promised and afforded to all fincere Christians (as neither had the Jews, who were the peculiar people of God, and on covenant with him) yet it is very credible, that such persons were under a special care and

CCIX.

providence of God, and not wholly deftitute of di- SERM. vine assistance, no more than Job and his friends, mentioned in the old testament, and Cornelius in the new, who surely were very good men, and accepted of God, though they were Gentiles, and " aliens " from the common-wealth of Ifrael, and strangers " from the covenant of promise;" but yet not excluded from the blessing of the Messias, though they were ignorant of him, as many of the Jews likewise were, nor from the benefit of that great propitiation, which in the fulness of time he was to make for the fins of the whole world.

So that there is no need so uncharitably to conclude (as fome of the antients have done, not all, nor the most antient of them'neither) that there were no good men among the heathen, and that the brightest of their virtues were counterfeit, and only in shew and appearance. For there might be several good men among the Gentiles, in the same condition that Cornelius was before he became a Christian; of whom it is said, whilft he was yet a Gentile, that "he was a " devout man, and feared God, and that his prayer " and his alms were accepted of God," a certain sign that they were not counterfeit. And if he had died in that condition, before CHRIST had been revealed to him, I do not fee what reasonable cause of doubt there can be concerning his Salvation; and yet it is a most certain and inviolable truth, that "there is no " other name under heaven given among men, where" by we must be saved, but the name of JESUS; " neither is there falvation in any other." And good men in all ages and nations from the beginning of the world, both before the law, and under the law, and without the law, such as " feared Gon, and wrought - righteousness," were accepted of him in that name,

SERM. and by the meritorious sacrifice of that Lamb of Gor, CCIX. which in respect of the virtue and efficacy of it, is said

to have been "flain from the foundation of the "world."..

II. But if by moral virtues be meant those which concern the manners of men, from whence they seem to have taken their name, and which are in truth the duties commanded and enjoined by the natural or moral law, and are comprehended under those two great commands (as our blessed SAVIOUR calls them) "the love of God, and our neighbour;" I say, if this be the meaning of it, than we do advance this kind of morality, as that which is the primary and substantial part of all religion, and most strictly enjoined by the christian. To which purpose our SAVIOUR tells us, Matt. v. 17. That "he was not come " to destroy the law and the prophets, but to fulfil "them." And ver. 19. "Whosoever therefore " shall break one of the leaft of these commandments, " and teach men so, shall be called the least in the " kingdom of heaven; but whosoever shall do and " teach them, shall be called great in the kingdom " of heaven;" that is, under the dispensation of the gofpel. So that this is a principal part of the chriftian religion, to teach and practise the duties of the moral law. This the Pharisees were defective in, placing their religion in external and little things, but neglecting the great duties of morality, "the weightier " matters of the law, mercy, and judgment, and " fidelity, and the love of GOD." And therefore he adds, ver. 20. " I say unto you, except your " righteousness exceed the righteousness of the Scribes " and Pharisees, ye shall in no cafe enter into the king"dom of heaven." Is it not possible in more express and emphatical words to enjoin the observation

of

CCIX.

of the duties of the moral law. And then for that great SERM. principle and rule of moral justice, "to do to all men, " as we would have them to do to us." Our SAVIQUR enjoins it as an essential part of religion, and the sum and substance of our whole duty to our neighbour, and of all the particular precepts contained in the law and the prophets, Matt. vii. 12. "Therefore all " things whatsoever ye would that men should do to

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you, do ye even so to them: for this is the law " and the prophets." And St. Paul most exprefly declares, that he was fo far from weakning or making void the obligation of the law by his doctrine of justification by faith, that he did thereby confirm and establish it, Rom. iii. 31. "Do we then make void " the law through faith? God forbid; yea we esta"blish the law."

So that moral duties and virtues are the fame with christian graces, and with that holiness and righteoufness which the gofpel requires, and differ only in name and notion. They are called virtues, with relation to the intrinfical nature and goodness of them, and graces, with respect to the principle from which they flow, being the fruits and effects of the gracious operation of the Spirit of God upon our minds. And it hath been a very ill service to religion to decry morality, as fome have done, not confidering that moral duties are of primary obligation, and bound upon us by the law of nature; and that christianity hath reinforced and seconded the obligation of them by more powerful motives and encouragements. But I proceed to the

Second objection, viz. that this discourse seems to be contrary to St. Paul's doctrine " of juftification by the free grace of GOD in JESUS CHRIST, by "faith thout the works of the law."

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