380 THE NATURE OF SANCTIFICATION [bOOK IV.
of an eternal reward by any rule of divine justice. And if any say " That this merit of our works depends not on, nor is measured by, strict justice, but wholly by the gracious condescension of God, who hath appointed and promised so to reward them," I answer, in the first place, That this perfectly overthrows the whole nature of merit; for the nature of merit consists entirely and absolutely in this, that " to him that worketh, is the reward not reckoned of grace, but of debt," Rom. iv. 4. And these two are contrary and inconsistent; for what is " by grace is no more of works, otherwise grace is no more grace ; " and what is " of works is no more of grace, otherwise work is no more work," chap. xi. 6. And those who go about to found a merit of ours in the grace of God do endeavour to unite and reconcile those things which God hath everlastingly separated and opposed. And I say, secondly, That although God doth freely, graciously, and boun- tifully reward our duties of obedience, and upon the account of his covenant and promise he is said to be, and he is, righteous in his so doing, yet he everywhere declares that what he so doth is an act of 'mere grace in himself, that hath not respect vmto any thing but only the interposition and mediation of Jesus Christ. In this sense God in the gospel requireth of us nothing at all.
(4.) Much less doth he require of any that they should do such things as, being no way necessary unto that obedience which them- selves personally owe unto him, may yet by their supererogation therein redound to the advantage and benefit of others. This mon- strous fiction, which hath outdone all the Pharisaism of the Jews, we are engaged for to the church of Rome, as a pretence given to tlie piety, or rather covering of the impiety, of their votaries. But seeing, on the one hand, that they are themselves who pretend to these works but flesh, and so cannot on their own account be " jus- tified in the sight of God," so it is extreme pride and cursed self- confidence for them to undertake to help others by the merit of those works whose worth they stand not in need of, concerning which it will be one day said unto them, " Who hath required these things at your hands?"
But now, whereas God requireth none of these things of us, nothing with respect unto any of these ends, such is the per- verseness of our minds by nature, that many think that God re- quireth nothing else of us, or nothing of us but with respect unto one or other of these ends; nor can they in their hearts conceive why they should perform any one duty towards God unless it be with some kind of regard unto these things. If they may do any thing whereby they may make some recompense for their sins that are past, at least in their own minds and consciences, if any thing whereby they may procure an acceptance with God, and the appro-
CHAP. I.] AND GOSPEL HOLINESS EXPLAINED. 381
bation of tlieir state and condition, they have something which, as they suppose, may quicken and animate their endeavours. Without these considerations, holy obedience is unto them a thing hfeless and useless. Others will labour and take pains, both in ways of outward mortification and profuse munificence in any way of superstitious charity, whilst they are persuaded, or can persuade themselves, that they shall merit eternal life and salvation thereby, without much being beholden to the grace of God in Christ Jesus. Yea, all that hath the face or pretence of religion in the Papacy consists in a sup- position that all which God requireth of us, he doth it with respect unto these ends of atonement, justification, merit, and supereroga- tion. Hereunto do they apply all that remains of the ordinances of God amongst them, and all their own inventions are managed with the same design. But by these things is the gospel and the faith of our Lord Jesus Christ made of none effect. Herein, then, I say, lies the express opposition that is between the "wisdom of God" in the mystery of the gospel and the <pp6vriij.a rrjg ca^jcos,— the " wisdom of the flesh," or our carnal reason. God, in his dealing with us by the gospel, takes upon his own grace and wisdom the providing of an atonement for our sins, a righteousness whereby we may be justified befoi-e him, and the collation of eternal life upon us; all in and by him who of God is " made unto us wisdom and righteousness, and sanctification and redemption." But withal he indispensably requires of us holiness and universal obedience, for the ends that shall be de- clared afterward. This way, thinks the wisdom of the flesh, or car- nal reason, is mere "foolishness;" as our apostle testifies, 1 Cor. i. 18, 23. But such a foolishness it is as is " wiser than men," verse 2-5, — that is, a way so excellent and full of divine wisdom that men are not able to comprehend it. Wherefore, in opposition hereunto, car- nal reason concludes that either what God requires of us is to be done with respect unto the ends mentioned, some or other or all of them, or that it is no great matter whether it be done or no. Neither can it discern of what use our holiness or obedience unto God should be if it serve not unto some of these purposes; for the necessity of conformity to God, of the renovation of his image in us, before we are brought unto the enjoyment of him in glory, the authority of his commands, the reverence of his wisdom, appointing the way of holi- ness and obedience as the means of expressing our thankfulness, glorifying him in the world, and of coming to eternal life, it hath no regard unto. But the first true saving light that shines by the gos- pel from Jesus Christ into our souls begins to undeceive us in this matter. And there is no greater evidence of our receiving an evan- gelical baptism, or of being baptized into the spirit of the gospel, than the clear compliance of our minds with the wisdom of God