And then for obedience, that is al.so subordinate to faith, as a necessary fruit and effect of it. As faith is the instrument, so obedience is required as a fruit of faith. Though it come not into justification, yet it is an evidence of our interest in salvation. It is required as a testimony of faith, yet not as a condition, which is a cause of the thino- promised. It is required, because though it be not of man, yet it is in man ; it is given of God, but it is our work.
The papists, to excuse the grossness of merit, say that our works do not merit but as they come from the grace of God, and as they are sprinkled with the blood of Christ. But mark, it is not enough so to ascribe our works to the grace of God ; all self -justiciaries will do so, as the pharisee that pleaded his works : Luke xviii. 11, ' God, I thank thee I am not as other men are.' And you confound the covenants when you think that a man may merit or God by his own grace. Adam under the covenant of works might then be said to be saved by grace. "Why ? because he could not persevere in the use of his own free-will, unless he had received it of God. Well then, grace doth not exclude faith, nor works ; not faith as the instrument of justification and as the condition of the covenant ; not works, as the fruit and testimony of faith. There is a concurrence of works, but not by way of causality, but order. God will first justify, then sanctify, then glorify, and all of grace. Obedience is the conditio sine qua non — the condition without which we cannot be saved. The grace of God is the first moving cause ; Christ is the meritorious procuring cause ; faith is the iustru-
42 SERMONS UPON TITUS II. 11-14, [SeR. I.
ment ; and obedience is the fruit of faith. These are subordinate, not contrary.
Thirdly, My next worli shall be to give you some reasons why it must be so that grace is the original cause of all the blessings we receive from God ; because it is most for the glory of God, and most for the comfort of the creature,
1. It is most convenient for the glory of God, to keep up the respects of the creature to him in a way suitable to his majesty. Mark, God would dispense blessings in such a way as might beat down despair and carnal confidence at the same time, llan had need of mercy, but deserveth none. Despair would keep us Irom returning to God, and carnal confidence from ascribing all to God. Therefore, as the Lord would not have flesh to glory, so neither to be cut off from all hope. It is of grace that we may hope, and keep up our respect to God ; for there is nothing that keeps up the devotion and respects of the crea- ture to God so much as grace. The psalmist intimates this : ' There is forgiveness with thee, that thou mayest be feared,' Ps. cxxx. 4. Mercy in God makes us fear, love, and respect him. And it is of grace, tliat flesh may not glory : Eph. ii, 9, ' Not of works, lest any man should boast ; ' but that God may have all the glory of his grace. If God did not deal with us upon terms of grace, despair would make us let go all sense of duly, and a guilty creature would stand at a dis- tance, and fly from the sight of God. Some think that the only way to gain men to a sense of religion is hy rubbing the conscience, and keeping it raw and sore with terror ; but the psalmist saith, ' There is forgiveness with thee, that thou mayest be feared.' This is the best way to keep up the creature's respects. False worships are merely sup- ported by terror and fear ; but God, that hath the best title to the heart, will gain it by love and grace. But as despair standetli in the way of God's glory, so doth carnal confidence. Now grace taketh off all boasting : 1 Cor. i. 31, ' He that glorieth, let him glory in the Lord.' Here is nothing of pre-engagement, merit, and hire ; yea, it is for the glory of the supreme Majesty that he should act freely, and that his blessings should come to us not as a thing deserved but as a gift ; and that he should entertain us as a king, not as a host : ' He that liath no money, come ye, buy and eat ; yea, come, buy wine and milk with- out money, and without price,' Isa. Iv. 1. Nothing can be more dis- honourable to God than the merit of the creature, for it takes off part of his royalty and supremacy.
2. It is most ibr the comfort of the creature. Grace is the original cause of all the good we expect and receive from God, that we may seek the favour of God with hope, and retain it with certainty.
(1.) That we may seek the favour of God with hope. If we had to do with justice there could be no hope, for justice giveth only what is due, and doth not consider what we need, but what we deserve. Now mark, the apostle, in the behalf of God, makes the challenge, Kom. xi, S5, 'Who hath first given to him, and it shall be recompensed to him again ? ' Come, let me see that man that durst plead desert with God, and claim anything of him by way of merit. Who will enter that plea ? — Lord ! give me what thou owest ; I desire no more than is due to me ; let me not have mercy till I deserve it. Merit-mongers are best confuted by experience. Let them use the same plea in their