Catholic Religion: OR, THE JUST TEST OR CHARACTER Of every Person that in any Nation is accepted with God: Discovered, IN An Explication of the Nature of the true fear of God, and working of Righteousness, with which the same is connected. In some Discourses upon Acts 10.35, 36.  
WHEREIN Several important Doctrinal Truths, more immediately influential upon practice, are plainly opened, and vindicated from their too common misunderstanding.  
By WILLIAM MANNING.  
Happy is the man that feareth always,  Pro. 28.14. 
LONDON: Printed for Dorman Newman, at the King's Arms in the Poultry, 1686.   

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CATHOLIC RELIGION, etc.  ACTS X. 34, 35. 
Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: but in every nation, he that feareth him, and worketh righteousness, is accepted with him.  
THIS Chapter gives us the first account of the Apostles Preaching the Gospel unto, and Converse with the Gentiles; amongst whom, Cornelius and his Household are mentioned as a kind of first Fruits of them, given in unto Christ. The whole Story is very Remarkable; and many useful Instructions doth the Context and Coherence offer to our consideration; some few whereof it may may not be amiss to gather up, and briefly to insist upon, in our way to the Text.  
In the first place, its worthy our notice and consideration, who or what this Cornelius was, the Subject immediately concerned in the Apostles Discourse; since that the witness which he obtained of God, touching his Acceptance of him, is the Foundation whereupon St. Peter Preached Christ's Death; unto his General Conclusion, or Inference, That in every Nation, etc.  
Of that, the first Verse gives us an account; and therein both of the freeness, and exuberancy of the Grace and Goodness of God to Sinners, even of Gentiles. Why, he was a Roman Soldier, a Centurion, i. e. Captain of a Hundred Footmen, of the Italian Squadron or Cohorts, consisting of about Six hundred Men, and which was the tenth part of a Legion. They were Heathen; nor was he himself Proselited to the Jews Religion (as is Evident in the Sequel of the Discourse) though he might in that degenerate Age yet have help to light his Candle from them. He lived in Cesaria, a City of the Jews, (the Sceptre being then departed from Judah), as his Station allotted to him by the Roman Powers, to keep Garrison upon them, and to hold them in subjection; and what the Temper and Religion, (or rapine rather) of such Military Persons ordinarily is, or hath been in such circumstances, all the World knows.  
Now, it's not so much matter of wonderment, that in every Nation, all that fear God should be accepted of him; as this, that so singular Humanity Benignity, Charity, Piety, and true Devotion, should to such a Degrees be found in a person of such a Nation, without God in the World, devoted to Idolatry in a Stranger born to the Covenant of Promise; his Place or Station also considered, and the disadvantage of his Education preponderating against it.  
Surely he was more than in an ordinary way indebted to the Grace of God; no less than St. Paul was, who, though a Jew in Religion, yet being withal a Blasphemer, a Persecutor, and Injurious, (an instance of another kind), when called by the Grace of God, Gal. 1.5. He could not but speak his resentment of it, as superabundant toward him, 1 Tim. 1.14. as was the Mercy of God, which thereupon he obtained of him, v. 16.  
Now, as that so remarkable instance of the Grace and Mercy of God toward the Apostle Paul, was in the intention of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for type or exemplar sake, as himself noteth; for a pattern to them which hereafter should believe to Life Everlasting; to remove all discouragement in any, in the like cases, labouring under the sense of Heinous Gild: So is this Instance of Cornelius brought into Example, first to show how that God out of any Nation, Kindred, Quality, or Condition of Persons otherwise, can select a People to himself, and Implant his Fear in their Heart; and then, that having so done, he will never fail, be their outward circumstances what they will, to testify his acceptance of them.  
Cornelius his Character for Piety (notwithstanding the disadvantages that lay in his way) summarily mentioned, v. 2. will fall in particularly hereafter to be handled.  
God's special care in the mean while over him, whilst he is found in the way of his Duty, we have Exemplified, v. 3, 5. in his directing an Angel in a Vision to speak to him, that he should send for Peter, that he might open unto him more fully the way of Salvation, Chap. 11.14. which as yet he was not instructed in.  
But there was a Remora in Peter's way, which must be removed. He could not converse with a Gentile; and such a one was Cornelius.  
The case thus stood: Time was, and that but now, that the Jews were the only chosen People of God, Deut. 7.6, 7▪ whilst the Gentiles were no People of his. They were nigh unto him; these afar off, Eph. 2.17. They were a People Holy to the Lord; these a People common, and profane, Gal. 2.15. They a peculiar Covenant People, Rom. 9.4. we Gentiles, aliens to the advantage thereof, Eph. 2.12. Consequently they were nearer to Salvation than we; comparatively Salvation was of them, John 4.22. whilst we were without hope, Eph. 2.12. beyond the Line, sitting in darkness, and in the shadow of Death, Luk. 1.79. 1 Thes. 2.16. nor were there any Commissionated to gather in the Nations of the Gentiles then.  
This Difference, the Pious Jews, and even the Apostles themselves thought should continue; yea and such a distance, as that they thought they might not Lawfully eat with a Gentile. This was a common received opinion among them, and known to other Nations, as appears by the Woman of Samaria her Reply to Christ, John 4.9. (though but of Ecclesiastical Constitution, that we find); how severely did the Apostles, and Brethren, they of the Circumcision contend with Peter after this, about it, Chap. 11.2? they were of opinion, that under the Messiah, the Jews Church-State was to be continued and enlarged; that men must turn Jews, or they could not be Saved; that the gathering in of the People, must be unto them. Of this persuasion was Peter himself as yet, till better enlightened, v. 26.  
It's true, multitudes of Prophecies were Extant in the Sacred Records, of the gathering of the Gentiles unto Christ, of whole Nations and Kingdoms of them: Such as spoke of his sprinkling many Nations, Isa. 52.15. Of giving him a Portion with the great, ch. 53.12. That Kings should be Nursing-fathers', when God should lift up his hand to the Gentiles, and set up his Standard to the People, ch. 49.22, 23. That every man should worship him from his place, even all the Isles of the Heathen, Zeph. 2.11. That God would call them his people, that were not his people, Hos. 1.10. And many Nations should be joined to the Lord, and should be his people, Zech. 2.11. Till his Dominion should be from the River, even to the ends of the Earth, ch. 9.10. And his Name become great among the Gentiles, from the rising of the Sun, even to the going down of the same, Mal. 1.11. Psal. 22.27, 28. & 68.9.  
But their Case was not much unlike to the Ethiopian Eunuches, Acts 8.31. they wanted an Interpreter; and no wonder, when the Veil (if I mistake not) is not yet done away on the minds of the generality of men, both learned and pious, in the reading of the Scriptures, which speak of the Kingdom of God, or of Christ here in this World, or of the external Church-State of the Gentiles: whilst not doubting but that Salvation is of them, or that God's Election runs among them, they yet interpret all the Scriptures (such as these forementioned) of the Mystical Church State of the Gentiles; or which yet is more wide, would have them to speak of a visible Church-State only of the Gentile Nations, or of their becoming only visibly a People to the Lord, so far as concern the whole bulk of the unregenerate; at least or of a Kingdom to be erected unto Christ, of visible Saints, or of persons in visibility, or in foro humano pious; which hath no footing at all in the Scriptures; something real doth sub esse, respecting the whole.  
To proceed in the Story.  
The time was now come, that the Wall of Partition between the Jew and Gentile was to be broken down, Eph. 2.14. All were to be gathered up under a new Head, and the Gentiles no longer to remain afar off, as strangers, v. 19 but to become fellow Heirs, and of the same body, ch. 3.6. Now was Abraham to become Heir of the World, Rom. 4.13. And the Gentile Nations to be discipled, Mat. 28.19. and grafted in amongst the Jews, or in their room, into the Olive Tree, or Covenant of Abraham; no longer neither they nor their Children to be accounted common or unclean, Rom. 11.16, 17. 1 Cor. 7.14. If consequently they embraced the Gospel, they stood upon even terms with the Jew, in the point of Salvation as nigh as they; and accordingly Conversation might be held with them in order to it; though it was meet that the Jews should have the Pre-eminence of the first tender, as they had on the account of their antecedent covenant-relation to God, Acts. 3.25, 26. Job. 1.11. Acts 13.46 Matt. 10.6.  
This was a Mystery which in other Ages was not made known unto the sons of men, as now it is, saith the Apostle, Eph. 3.5, 9, And here it was that Peter stuck, as was said, notwithstanding the Prophecies of old, and last Instructions of Christ, Mar. 16.15. Acts 1.8. given to the Apostles; yet he could not get over it; still two things lay in his way; the one relating to the external Ceremony of the Kingdom of God, which he thought should still be confined to the narrow compass of one single Nation, the Commonwealth of Israel, (little thinking, that the Children of the Kingdom rather should be shut out, Mat. 8.12. or the Kingdom of God should be taken from them, and given to other Nations, ch. 21.43.) Hence it was that he accounted it unlawful (as was said) to keep company with one of another Nation, v. 28. whereof eating was a symbol also; or to preach the Gospel to them; to the Jews belonged the giving of the Law, and the Service of God, and the Promises, Rom. 9 and he doubted not of going unto the lost Sheep of the House of Israel, though otherwise wicked, but of giving the children's Bread unto Dogs, or of the enlarging the sheepfold unto the Gentile Nations. The other Obstacle in his way was a prepossession of mind, respecting the future state of Persons; he doubted, it seems, of God's acceptance of any of the Gentiles unto Life Eternal; being strangers to the advantages of the Covenants of Promise, whereof the Jews were the Heirs, whether or no in any single Instance, any one of them could be in favour with God.  
The method which God took to convince Peter, was extraordinary; the account whereof beginneth at ver. 9 he went up to pray, about the sixth Hour; that is, at noontime, according to the computation of the Jews; at which time being very hungry, while they made ready, he fell into a Trance, and in a Vision he saw Heaven opened, and a Vessel descending unto him, wherein were all manner of Beasts, etc. Amongst which were unclean meats, prohibited by the Law of God for a Jew to eat of them; and yet there came a Voice to him, Rise Peter, kill and eat, v. 11▪ this he regreted as a thing which he had never done; but the Voice answered him again, What God hath cleansed, that call not thou common, v. 15. this being interpreted to him, not only to relate unto meats, but unto men also, that he should not call any man common or unclean, v. 29. he was now fully satisfied in his mind, and so continued: However after this, through his too much Condescension for Peace sake, or preposterous fear of offence to some leading good people, he sometimes dissembled it, and led others into the same, for the which he received a severe check from the Apostle Paul, Gal. 2.11, 12.  
Now was the Apostolical Commission broken up, and opened unto him; and the Vision had been thrice doubled unto him for the more Assurance; hereupon Peter forthwith goes to Cornelius, taking along with him certain of the Brethren; whom Cornelius meeting, fell down at his feet, v. 25. whom Peter first corrects for his too much Worship or Reverence giving unto him, though an Apostle or Minister of Christ, being but a man, v. 26. and then proceeds to his discourse: First by way of Apology for himself, lest Cornelius should suspect him to do what he did with an evil Conscience against the Law of God, or manner of the Fathers; he clears himself by showing his Warrant from Heaven for his coming unto him, v. 28. which when Cornelius himself had confirmed by the like Testimony recited by him, and declared with what earnest expectation they were there met before God, to hear what Message it was that he had commanded him of God to deliver unto him; Peter goes on directly to the matter in the Words of the Text: Which Words contain a general Inference from what goes before, and are but introductory unto what he immediately subjoins.  
Then Peter opened his mouth; which Phrase of Speech in Scripture importeth much seriousness in the delivery of some weighty matter; and he said, Of a truth I perceive; now I do assuredly understand. What was that he was so clearly convinced of? Why, that God is no accepter or respecter of persons: but in what regard, or to what purpose is he not so? Why, in the point of acceptance unto Life: But in every nation saith he, be they Jew or Gentile, Circumcised or not, he that feareth him, and worketh Righteousness, is accepted with him.  
It's the latter part, contained in v. 35. that I have designed mainly to insist upon, and therefore shall but briefly touch upon the opening of the former in our way, to give light thereunto: Nor need there much to be added to what hath already been spoken, for the understanding of the sense of the Apostle, or for the confirmation of the Truth by him inferred and asserted in those Words, That God is no respecter of persons.  
Respect of Persons must relate to something as the Reason or Motive, and that may be either something of Internal Qualification in the Subject, or of Extrinsic difference of State or Condition.  
There is also a double Respect of God unto men, in the communication of his Goodness to them, to be considered.  
1. That of his provision of a Remedy for Mankind in general, in his counsel of peace, Zech. 6.13. And giving of his Son unto death for them, John 3.16. Heb. 2.9. Opening unto lapsed man a door of hope, whilst the Angels fallen, were passed by, v. 16. And the conditional grant of acceptance unto all thereupon, by the Gospel, Heb. 9.15. This in the whole contrivance thereof was without all respect of persons absolutely, i. e. without regard unto any thing without or within them lovely, as the reason thereof: Yea, Mankind, ut in esse cognito, were all alike considered, as Enemies and Rebels, Rom. 5.6, 8. No foundation was left for it. So likewise for his communication of Grace unto this or that particular person: However God hath constituted a Law about it, habenti dabitur, Matt. 25.27, 29. Laid out the ordinary method of it, and prescribed the means, Jer. 13.27. Prov. 2.4, 5 so as to leave all men without excuse that have it not, to be cast by the Gospel; yet hath he reserved to himself the prerogative of a Supersedeas, to dispense the same to whom he pleases; and this is founded in his Dominion, without all respect of persons: It was Typed by God's Election of Israel, without all reason, to be a people to himself, when no better than any other people of the Nations, Josh. 24.2, 3, 4. Isa. 51.2. Was not Esau jacob's Brother, saith the Lord, yet I loved Jacob, and I hated Esau, and laid his Mountains waste: As there is the Dominion of Providence, so is there the Dominion of Grace irrespective, the regulation whereof belongs to Gods Will of purpose only, not of precept: When men have forfeited the Grace of God, what now if God will do more for one than for another, as in the Instance of Saul and his Companions, Acts 9.3, 14. what wrong to any? May he not do what he will with his own, in a matter of bounty, Matt. 20.13, 15? Moreover whom he did predestinate, them he also called, Rom. 8.30. ch. 9.11, 15. Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, 2 Tim. 1.9. what though there be nothing Antecedently lovely in the creature, absolutely considered, for God to have regard to? Tit. 3.5. yet may God make a person lovely; to allude to that Ezek. 16.6, 8. when thou wast in thy Blood, I said unto thee, live. Behold thy time was the time of love. Why may he not make a difference where he finds none? This is the most absolute irrespective effect of Divine Love, without all motive or reason taken from the person on whom it is terminated. And although it be not that meant in the Text, yet doth it not carry any the least contradiction unto it, as some would have it.  
2. There is yet another Respect of God unto men, and that is, in the Communication of his Complacential Love, and the effects of it unto them, in their acceptance to favour and life. And this is it of which the Text speaks. And this is without all respect of persons too, in a limited sense; but not as before for, here God has a special regard to the qualification of the subject, or his Grace in the Soul, and has obliged himself thereunto, without discrimination. And for that very reason is he here said to be no respecter of Persons; for that in every Nation, in whomsoever true Piety is to be found, such persons shall be sure to find acceptance with him, as the next words do explain it.  
The genuine sense of the Apostles assertion than is this, In whomsoever the Essence of true Piety is, and the fruits of it, let him be of what Nation he will, (for that is his own instance) be he Jew, (a Jew, imported a covenant people) or Greek, God respects not that; let him be Bond or Free, Noble or Ignoble, Poor or Rich; yea, Circumcised or Uncircumcised, let his outward Condition or Religious Advantages be what they will be, or Disadvantages, still without Respect of Persons on any such score, he shall be accepted with God. If the old Man be put off, and the new Man be put on; why then, there is there neither Greek nor Jew, Circumcision nor Uncircumcision, Barbarian, Scythian, bond nor free, but Christ is all and in all; the person is accepted in him. Col. 3.10, 11. If the uncircumcision, saith the Apostle, (and there the stick was) keep the righteousness of the law, shall not it be counted for circumcision? Rom. 2.26. He is a Jew that is one inwardly, and circumcision is that of the heart, v. 29. such a one was Cornelius, a Jew inwardly, though a Gentile outwardly, and consequently no Bar could lie in the way of his acceptance with God. But what advantage then hath the Jew? The objection the Apostle puts ch. 3.1. and answereth, v. 2. much every way in the point and means he grants it; but not so as if no other were capable of Salvation; that he denies, even then when Circumcision was in force, Chap. 2.25. Circumcision availeth nothing, nor uncircumcision, but a new creature. And as many as walk according to this rule, peace be on them, and mercy, Gal. 6.15, 16. without respect at all of persons, otherwise than as they are differenced by the new Creature.  
Yet farther to clear up this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Word here used in the Greek, is a Word of Assize, as is noted by the Learned, and is Denominated of Judges, who are then Termed Respecters of Persons, when in Judgement 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 grossly 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.  
God's 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 mere Dominion. Is God unrighteous, saith the Apostle, when he taketh vengeance? Absit! God forbidden: how then shall he Judge the World? Rom. 3.5, 6. No! it's a Just Recompense of Reward, Heb. 2.2. a Revelation of the Righteous Judgement 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 showed toward his name, Heb. 6.10. Henceforth is laid up for me a crown of Righteousness, which the Lord the Righteous Judge 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 supreme Governor of the World, and final Judge 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. Peter's conclusion contained in v. 35. namely the restriction of the Subject by their Character: showing 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 privilege 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 Jubilee, 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 privilege, is it which I design more fully to dwell upon.  
The Character here given of a Person accepted with God, is one, the most just, full comprehensive, and indisputable, in the whole Book of God. And every Soul's 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 Sampler 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 ourselves; on which two, hang all the law and the prophets, Mat. 22.40. Or in the general, I choose 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 Household?  
2. How he could in the mean while be accepted of God, without Faith in the Mediator, (or his Prayers) considering also the hint which himself received from God, that he should send for Peter, who should tell him words whereby he and all his house should be saved? mentioned, ch. 11.14.  
I would willingly wave what is controversal, in so practical a Subject; but the Text must be cleared. Besides that whatsoever is written, is for our instruction; and the slighting, and passing over whatever seems difficult at first, in the opening of the Scriptures, do but betray men to perpetual ignorance in the things of God.  
One Answer will serve to both Objections. Without Faith it's impossible to please God, or be accepted with him, Heb. 11.6. or to be a Pious Person. True! but the Faith necessary thereunto hath been diversified according to the several Editions of the Gospel, and Gradual Revelations made by God of his mind unto Man. Cornelius had the Faith there described by the Apostle, which was the Faith of the Ancient Patriarches: Namely, the belief that God is, and that he is the rewarder of them that diligently seek him. Nor can any one come unto God without it. He came to God, as Gracious, and Merciful, and Pardoning sin, and as a Rewarder of all that uprightly serve him; on the Principles that the King and People of Nineveh went, Jonah 3.5, 9 though he knew not distinctly on what account, on whose score it was, that God was so propitious.  
Never was any man Herd, Saved, or Accepted, but for the sake of the Satisfaction and Merits of Christ. But what on man's part was absolutely necessary to be known unto him, or believed by him, in order to his actual participation of the Benefit of the undertaking of Christ, is another question. The same hath been ofttimes varied. The Rule of God's Final Judgement shall be the remedying Law, or new Covenant with all Men; but still according to the several notices, or discoveries, that in several Ages, and to several Persons, he hath made of the same to them. Rom. 2.12, 14, 17. Luk. 12.48.  
Nor can there remain any matter of wonder or doubt, touching this Instance of Cornelius his acceptance with God, unto any one that shall but impartially think upon the Faith of the Apostles and Disciples of Christ▪ how short and defective it was in the main Fundamentals of the Christian Belief for a time; whilst yet they were in a state of Salvation for all that; notwithstanding the advantages they had moreover to know more, above what Cornelius had. They looked for some visible outward Kingdom to be erected by him in the World, Acts 1.6. to be set up under the Messiah, Luk. 19.11. they thought not that he was to die, Matth. 16.22. ch. 17.23. Mark 9.32. nor believed his Resurrection from the Dead, v. 10. not after it was attested, John 20.25, 29. Luk. 24.20, 21, 25, 37, 41. much less did they think of his Ascension to the right hand of the Father. How little did the Virgin Mary herself understand of Christ her Son according to the Flesh, Luk. 2.50, 51. yea how little did the Angels, or glorified Spirits, know of Christ his Priestly Office, before his Incarnation? 1 Pet. 1.12. Eph. 3.9, 10. Rev. 7.15. the full understanding of which Mystery, was much more hid from former Ages, Col. 1.20. no instance we have of their putting up Prayers to God in the Name of a Mediator, before the assumption of the Humane Nature by Christ, in which he was a middle person. Ye believe in God, believe also in me, John 14.1. The way into the holiest of all was not yet fully made manifest, Heb. 9.8. ch. 10.20. whence was the bondage state, even of the Jews. Hitherto have ye asked nothing in my name, Joh. 14.24.  
Whether or no there be any now in the World, out of the Church, that have not heard of Christ, that are strangers to the Covenant in its peculiar advantages now under the last edition of the Gospel, that be true fearers of God, (the Candle of the Lord being so far extinct among them, Gal. 2.22. 1 Thes. 2.16.) may be a doubt; but whether if any such there be, they shall be accepted with God, cannot be doubted: Cornelius was such a one; the Faith that he had, purified his Heart, and influenced his Life, and he was accepted of him; though his Faith was short of what was necessary to his Salvation afterward, when he had more revealed unto him, ch. 11.14.  
Two great Truths are in this our Enquiry cleared up by the way, to this day hid unto many good men.  
1. That Faith precisely in the Brieftly Office of Christ, is not the only condition of our Justification in the sight of God. Nor is it truly said, that such Faith alone justifieth, and must so do; for that it's alone apt to receive Christ, and that no other Grace is capable of such an Assignation.  
True it is, that we are justified by Christ alone, as the meritorious cause thereof, Rom. 5.9. But besides that the Scriptures do indispensibly require now more of us, to the end that we may be justified by him, than Faith only; namely, Repentance, Acts 3.19. Regeneration, Tit. 3.5. And an upright Conversation, Heb. 5.9. 1 Joh. 1.7. Yea, denies it to Faith only, Jam 2.24 Besides this I say, then must the truth asserted in the Text be quite overturned; for Cornelius was so far from being justified by such Faith alone, that he was justified before he had it, or without it, or he was not justified or accepted at all; now, when the Apostle affirmed it of him, some other Grace was capable of being the condition thereof; or he must be utterly uncapable of it.  
2 Yet farther; then is Justification, or Acceptance with God (for it's all one thing meant) a continued act, suspended still on the future performance of the commands of God, whatever God hath or shall reveal to be his William. Cornelius was actually in a state of Favour with God, so saith the Text: But yet if upon Peter's Preaching unto him, he embraced not the Faith of the Gospel with his Household, neither he nor they could be saved, ch. 11. No, man is but conditionally pardoned and admitted unto Favour with God here; it's suspended still with an If, and Except; it will not be questioned in the matter of Faith, which was Cornelius his case; and vice versa, it's as sure, and as plainly affirmed in the Word of God, in the matter of Obedience in all other Instances of it: Let a Man's Faith be what it will, suppose him once justified too, God's complacential Love and Favour, or Acceptance to Life, is still suspended on his future continuance in obedience unto what he knows to be his Will, or may to him be yet further revealed so to be, though the Revelation its self be already finished. If ye keep my Commandments, ye shall abide in my love, John 15.10, 14. If we walk in the Light, as God is in the Light, the Blood of Jesus Christ his Son cleanseth us from all sin, 1 John 1.7 so Rom. 2.7. ch. 8.13.  
And in as much as so great weight is laid upon the message sent by Peter from God unto Cornelius, termed Words by which he and all his House should be saved; that is, if attended unto, believed, and embraced, as we have it 1 Cor. 15.1, 2, in a parallel Instance, v. 3, 4. It might be very pertinent in our way, first to open what that message did contain and import; but that it would prove too long a digression from what we have undertaken; yet I can't wholly pass it over neither, because what was last proposed unto him to be believed and recelved, as ever he would be saved, is first to be attended unto by us, as the leading condition of the Gospel now; yea it began already to be perilous to Cornelius and his Household to be ignorant of Christ That word, saith Peter, you know, which was published throughout all Judea, v. 37. The same with us, all must needs have heard of, and he that believeth it, shall be saved; that is, coeteris paribus, other things alike answering, John 3.36. (And he that believeth not, shall perish, Joh. 8.24.) Who by him do belive in God, 1 Pet. 1.21. This Narrative of his unto Cornelius and the rest, met together with him, gins v. 36. and ends v. 43.  
And the same containeth a summary collection of their credenda, or chief Articles of the Christian Belief, contained in our Creed, the like whereof we have again, ch. 13.23. to v. 39 Let me but mention the Heads.  
1. He declareth unto them the Unction of Christ, or his anointing to his sacred Offices, both of Priest, Prophet, and King, v. 38. the execution of his Sacerdotal Office he chief designeth to open; he is also Lord of all, v. 36. by him peace was preached, by him it was obtained, and he was anointed thereunto, Luk. 4.18.  
2. How he was Crucified: Whom they slew, and hanged on a Tree, v. 39 Who his own self bore our sins in his own body on the Tree, 1 Pet. 2.24. in our Room, ch. 3.18.  
3. That he was raised up by God from the dead, the Third day, v. 40. Who was delivered for our Offences, and was raised again for our Justification, Rom. 4.25. And he shown himself openly to witnesses, chosen before of God, even to us who did eat and drink with him after he risen from the dead, v. 41. Who therefore could not be mistaken, Acts 1.3.  
4. That it is he that is ordained of God to be the Judge of quick and dead, v. 42. The Father judgeth no man, but hath committed all judgement unto the Son, John 5.22. This, saith he, we are commanded to testify; and then he concludeth with the suffrage of all the Prophets, That through his Name, whosoever believeth in him, shall receive Remission of sins, v. 43. that is, who assents unto what he had delvered to them, as a faithful saying▪ and embraces it as worthy of all acceptation, 1 Tim. 1.15. Termed a believing in him; or receiving of Christ Jesus the Lord, Col. 2.6. for faith is in the will also, John 5.40.  
These were the words, or the sum of them, which Peter delivered in that Assembly; God was now manifested in the flesh, 1 Tim. 3.16. And it was the design of God the Father, that he should have the Honour of his Redemption of man; and that every Knee should bow to him, Phil. 2.10. Therefore as God ordered it, that by Aquila and Priscilla, Apollos should be instructed in the way of the Gospel more perfectly, Acts 18.26. So by his special Dispensation was Cornelius directed unto Peter, to give him light into the former rudimental Principles of the Doctrine of Christ, that he might know the way of Salvation more fully, and his present obligation in order to it. In whom ye also trusted, after that ye heard the Word of Truth, the Gospel of your Salvation, Eph. 1.13. So they, While Peter spoke these words, the Holy-Ghost fell on them, v. 44. and they were baptised in the name of the Lord, v. 48. Now was the Character of Cornelins completed, and his acceptance with God confirmed to him, Mark 16.16. Nor can any one with us now be termed a true fearer of God, but the Faith of Christ must be presupposed unto it; to which add the fear of God, and working Righteousness, and it makes up the full Character of a Person accepted with him: Which two Branches (having cleared our way), we shall now proceed to the more distinct opening of them each in particular.  
1. To begin with the former: But in every Nation he that feareth him, that is, God; he alone is the Object of all religious fear; and the fear of him here imports the very essence of true Piety: This do, and live, saith Joseph, for I fear God. Hast thou considered my servant Job, a perfect and an upright man, one that feareth God, and escheweth evil, ch. 1.8. It matriculateth or initiateth into the power of Religion: The fear of the Lord is the beginning of Wisdom, and the knowledge of the holy, is understanding, Prov. 9.10. A devout man, Cornelius is termed, v. 2. (still we must have an eye to him) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a pious godly man; the same Character with that of Annanias, who opened Paul's Eyes, Acts 22.12. Devoted to Godliness, as the Word is Translated, 2 Pet. 3.11. The same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Word peculiar to the Scriptures; which becometh Women professing Godliness, 1 Tim. 2.10. And one that feareth God, is but exegetical of the former, it imports the same thing. More particularly,  
1. The Fear of God imports the whole of his Worship, and is ordinarily put for it: The children of Israel had sinned against the Lord their God, and had seared other Gods. 2 Kings 17.7. That is, had worshipped or served them; and their fear towards me, is taught by the precept of men, i. e. their Worship, Isa. 29.13. So shall your Children make our Children cease from fearing the Lord, Josh. 22 25. The worship of the true God, and that according to his own Prescription, enters the Character of a fearer of him: And Jacob swore by the fear of his Father Isaac, Gen. 31.53. That is, the Eternal God whom his Father worshipped, v. 42. And this act of his was an Instance of his own Fear of the same God: He swore by the Lord only; not by the Gods of Laban, or by the Lord, and by Malcham, Zeph. 1.5. Him only shalt thou fear. Thou shalt fear the Lord by God, him shalt thou serve, and to him thou shalt cleave, and swear by his name, Deut. 10.20. Him shall ye fear, worship, and do Sacrifice to, 2 Kings 17.36. What is the basis or foundation of this fear or Worship, which God requireth de novo; from lapsed man, to be paid unto him, the Psalmist gives us an account of; But there is forgiveness, that thou mayest be feared, Psal. 130.4. It lies in the discovery of Forgiveness with God, or that he is a rewarder thereof: The entrance of sin had laid man under the curse, and so unhinged all. Adam and his wife hid themselves (to no purpose neither) from the presence of the Lord God, Gen. 3.8. It was the revelation of pardoning Mercy, that retrieved and brought back again the fear of God, or his worship into the world: Take away the assurance of that; namely, that God is placable, and there is no foundation of hope, or encouraging motive left for service or obedience for the future: If any of the sons of men were left as remediless as the Devils, why then God would not expect this fear from them; the belief of the contrary is the very first notion that God requireth our assent unto, next to his Being, in all our Addresses unto him▪ Heb. 11.6. If the Lord were pleased to kill us, be would not have received a burnt-offering at our hands, Judg. 13.23. It was a good Argument; the very prescription of worship to fallen man, is a most sure Indication, that he will deal with him upon new terms of Mercy.  
This was the Faith of Cornelius, and that which induced him unto the fear of God, whilst as yet he little understood, that without the Blood of God there is no remission, Heb. 9.22. Or that the Offering of Christ at Jerusalem, was the only way to it.  
And are not they near as wide from the truth of the Gospel, who admitting the Death of Christ to enter the Covenant Grant of Forgiveness, would limit his Sacrifice only to the Elect; saying, that he obtained not remission for any more, on any terms? What hath been said, carrieth in it a demonstration to the contrary, and reflects light into the extent of the Death of Christ. It's most certain, that God hath prescrited his fear unto every sinner; and as certain it is, that he expects no love, fear, or new Obedience from them, who antecedently thereunto, can have no particular assurance, that there is any forgiveness or acceptance with God for them; much less would he exact of them to believe it, if it were not so, or thereupon to bottom their service, or to return unto him on that supposition. Either then Christ, by the grace of God did taste death for every man, Heb. 2.9. pro singulis generum: or there is not forgiveness with God for them, (which yet was the Faith of Cornelius, (as short as it was) that he might be feared: or we must say, that there is forgiveness with him for some men, without respect to Christ; or a Conditional Covenant grant thereof unto them, never Ratified by, or Founded in his Blood; which is not the Christian Belief. This then is the first sense to be understood of the fear of God; it's to pay Worship and Homage unto him; nor can the fear of God be without it.  
2. It imports further, an awe and reverence of his Divine Majesty, reaching the mind and affections. Sanctify the Lord of Hosts himself, and let him be your fear, and let him be your dread, Isa. 8.13. Fear ye not me, saith the Lord? will ye not tremble at my presence? Jer. 5.22. God is greatly to be feared in the assembly of his Saints, and to be had in reverence of all them that are about him, Psal. 89.7. let all the earth fear the Lord, and let all the inhabitants of the world stand in awe of him, Psal. 33.8. stand in awe, and sin not, meaneth not a bare dread of his wrath, a mere passion, or fright, or anguish of conscience, respecting the guilt or danger of some atrocious sin, or wickedness: This may serve to restrain, or to impel to some partial acknowledgement of God; but serves not to any heart-change. They feared the Lord, and served their own Gods, 2 King 17.33. unto this day they fear not the Lord, v. 34. that is, aright. No! they were none of those that tremble at the commandment of God, as it's said, Ezra 10.3.  
It imports a tenderness of Heart. Because thy Heart was tender, 2 Chr. 34.27. How shall I do this thing, and sin against God? saith Joseph. It's an habit of mind and Soul, disposing to an awful regard unto God, aversation unto sin, and jealousy of offending him. The affections are the Wings and Feet of the Soul; and have need to be balanced with the awe of God, in order to its flight from sin. They shall fear the Lord and his goodness in the latter days, Hos. 3.5. In a Pious Soul, this fear hath in it a Contemperation of Love. It's no Bondage-fear, 2 Tim. 1.7. It's Conjugal; without amazement. So far as Love is perfected, it casts out tormenting fear, 1 Joh. 4.18. it brings into the liberty of the Gospel, Rom. 8.15. And Moses said unto the people, fear not: for God is come to prove you, and that his fear may be before your faces, that ye sin not, Exod. 20.20. Fear not; yet fear and love him, Deut. 10.12. Neither yet doth this filial fear of God, Exclude the fear of everlasting Destruction from him, in case, or on the supposition of a Covenant breach, or presumptuous finning against him. Fear him who is able to destroy both soul and body in Hell, saith our Saviour to his Disciples, Mat. 10.28. Let us serve him with reverence and Godly fear, for our God is a consuming fire, Heb. 12.29. Know ye not that ye are the Temple of God, and that the spirit of God dwelleth in you? If any man defile the Temple of God, him shall God destroy, 1 Cor. 3.16, 17. the flesh lusteth against the spirit, Gal. 5.17, now the works of the flesh are manifest; of which he gives a Catalogue, v. 19 of the which, saith he, I tell you before, as I have told you also in time past, that they that do such things shall not inherit the kingdom of God, v. 21. nor of Christ, Eph. 5.5. To be sure, what ever God threats, it behoveth every Pious Man to fear. Be not high minded, but fear, Rom. 11.20. let him that standeth do so, 1 Cor. 10.12.  
(Obj.) But it's here Objected by many, That all this is the voice of the Law of Works; that such threats belong not to believers; only that of Fatherly chastisement, in case they sin. If his children forsake my law, etc. I will visit their transgression with the rod; my lovingkindness will I not utterly take from him. Psal. 89.30. how then can the fear of Destruction in such case belong to a Believer, or enter the Character of a true Fearer of God?  
(Ans.) The Objection lies deep, and involveth in it, a mistake in the whole Tenor of the Covenant of Life, as it is the Instrument of God's Government over Mankind, one and other. It proceeds upon these following false suppositions; Namely,  
1. That Faith alone enters the condition of the New Covenant; the Covenant which God hath Enjoined unto us, as the Apostle Phraseth it, Heb. 9.20. contrary to Gen. 17.1, 2. Psal. 103.17, 18. Exod. 24.7, 8, etc.  
2. That all such Texts as those forenamed, belong to the Original Law of Works, or of Innocency, such as 1 Cor. 6.9. Be not deceived, neither fornicators, nor Idolaters, etc. shall inherit the kingdom of God. And if so, than no man dying impenitently in those sins can be barred Eternal Life; for the Penalty of the first Covenant is not conclusive, but of those whom the New Covenant doth not Relieve. And it alike commandeth spotless Innocency also, and threats all sin alike with damnation, as well as such. Or,  
3. That if such Texts, with the threat contained in them, do belong to the Gospel; yet as soon as any one believeth, he is privileged with a special exemption therefrom. Tho he violate the precept, the threat can take no place, not for any time to hold him under the same.  
The Sum of the Hypothesis, or Supposal, which is by those who make the objection, defended; or must be, is, viz. That the Gospel Commands (or Counsels rather) obedience to the whole Law of God, and Obedience thereunto is necessary by Precept unto every Soul, under the pain of sin: But that it hath but one single Precept, (which is that of Faith) belonging to it, qua foedus, as a Covenant, or in Conjunction with the promise; nor yet but one that belongs to it, qua lex, as a Law, i. e. in Conjunction with its Sanction or Threat. And then let a Man's Faith work, or not work, to his escaping of all or any the sins or pollutions enumerated, still it will save him. What should bar his acceptance with God, when the whole condition of the Covenant is performed, and kept? What need of the fear mentioned, if all this be true? Or how can it consist?  
That it's more than possible for a believer to relapse into the sins mentioned, which are threatened with death by the Gospel, or Law of Christ, is not, nor can be denied. Most dreadful instances we have upon Record attesting the same. Neither let any one that girdeth on his harness, yet boast himself as he that putteth it off? What shall we now say in such case? was there not cause to fear destruction? To give but one instance. David upon an affront given him by Nabal, contrives to murder him, with all his Family, 1 Sam. 25.22. was he now Pardoned, I ask, all that while that he was upon his March, with his four Hundred Men, to put the same in Execution? Repent him for that time, he could not (nor can that be true without reformation, which is of its Essence) either now he had forfeited his acceptance with God, and lay bound under the guilt of his sin unpardoned, or our Saviour's Doctrine to his own Disciples could not be words of truth, but a mere scarecrow, Mat. 6.15. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. So again expressly, ch. 18.35. the forgiving of others is made the indispensable condition of our obtaining pardon from God; yea, and a recognition thereof enjoined us, in our prayers to God for it, and forgive us, as we forgive them, v. 12. and this David himself very well knew and feared it in cases of that Nature, Psal. 32.1, 5. Rom. 4.6, 8. And if that be not pardon in the most proper and strict Sense, it's not spoken of in all the Scriptures; so 1 Joh. 1.9.  
To that Text alleged, Psal. 89. I answer, It's of the final event, whereof it speaks; it belongs to Gods Will of Purpose, or his Decree, which speaks not the Tenor of God's Covenant with us. It's spoken of Christ, v. 19 and of his Seed, v. 29. and belongs to the Doctrine of God's Decrees, (wherein the perseverance of the Elect is founded) not to his legal Constitution with man. There it runs, v. 30 if his Children forsake my Law, and walk not in my Judgements; if they break my Statutes, and keep not my Commandments. Here directly contrary, If thy Children will keep my Covenant, and my Testimony, Psal. 132.12. So it ran with David, and so it does with us, Psal. 103.17, 18. Rom. 8.11, 13. The meaning of the former is no more, but that he will secure a seed unto Christ, Isa. 53.10. who they are, belongs to his secret purpose only to know, whilst they are out of his way. But whoever they be, if they belong to him, such Prophecies, or Promises do evermore include in them, Gods Will or Purpose to recover them from their sin, or sore relapses, (and that sometimes by their sufferings too) in pursuance of his decree, Phil. 1.6. to the end that they may not perish by his Law, 1 Cor. 11.32, 34. in the mean while, they are to fear, Heb. 4.3. and to take heed, Heb. 12.15, 17. 2 Pet. 1.5.9. yea the best of God's People. For destruction from God was a terror to me, Job 31.23. that is, to awe him from sin, v. 24.26, 28. so it was with David, Psal. 119.120. so with St. Paul, 1 Cor. 9.27. neither is it inconsistent with Faith. Nay it is the genuine product of it. By faith Noah being warned of God of things not seen as yet, moved with fear, prepared an ark, to the saving of his house, by the which he condemned the world, and became heir of the righteousness which is by faith, Heb. 11.7. Nor yet is it inconsistent with a filial free obedience, to be governed by a Law, and to be influenced by the fear of it, whilst there is a love to the duty prescribed by it, 1 Pet. 1.17. nor yet with true Gospel Consolation, and security, whilst man keeps within the Bounds of God's Covenant, not to violate the same, 1 John 3.21. and to others it belongs not. No man holds his Estate by a Title so Indefeazible, but that by the Gild of any Capital Crime, it may be forfeited; yet an honest Man may remain comfortably secure for all that, in his possession. The law is not made for a righteous man, saith the Apostle, 1 Tim. 1.9. he saith not for a Believer only, but for a Godly man in his walk; against such there is no law, Gal. 5.23. that is, it cannot hurt him; continuing such, it hath nothing against him. Yet will not God, for the sake of any man's peace, reverse his law (the Law of Christ now I am speaking of, 1 Cor. 9.21.) nor yet invalidate it, by severing the Precept from the Sanction or threat of it, so to render his Government merely Precarious. Nor can any Believer make it good, that the Law of Christ, abiding his Relation thereunto, is altered, that it hath nothing to say to him if he break it. So much for the second instance of the fear due unto God, which yet remains unshaken, as belonging to the Character of a true fearer of him; namely the Awe and Reverence of his Majesty, and dread of Offending him.  
3. Yet further, the Fear of God here, Importeth an Habitual Inclination of Heart and Soul unto a regard to God, with a due respect to all his Commands. Hence the fear of 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 departed 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, (its 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 Church's 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 lose 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 Judge in his place. Wherhfore 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 Man-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 steady 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 man's Justification, or Acceptance, be fetched 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 inquire into the Rule or Standard of this Righteousness, whereof the Text speaks.  
The Mosaic Law, strictly such, as it was peculiar to the Jews, to be sure is not it. The Gentile Nations than 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 judgement 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, though 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 entirely 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 God's Judgement, 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 complete 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 exemplify 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, etc.  
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 always, 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 convinced, 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 expressly commanded of God, Phil. 4 6. and a principal part of our acknowledgement 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 joined 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 always, 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 always 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 merely 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 grow weary. Ye said also, behold what a weartness it is? Mal. 1.13. What is the Almighty, that we should serve him, and what profit should we have, if we pray unto him? Job 21.15. This is to speak it out, they could gain nothing by driving the Trade, and no wonder if they slight it, or totally give it over.  
But Cornelius feared God, and his Soul followed hard aster him, and kept his way; and what profit he found therein we have this account of it, v. 4. And he said unto him, Thy prayers are come up into remembrance before God i. e. as the Sacrifice and Incense offered: Let my Prayers be set forth before thee as incense; and the lifting up of my hands, as the evening sacrifice, Psal. 141.2. God will not forget them; and a Book of remembrance was written before him, for them that feared the Lord, and that thought upon his Name, Mal. 3.16. And they shall be mine, saith the Lord of Host, in the day when I make up my Jewels, v. 17. which is in answer to what the wicked had said, v. 14. It is in vain to serve God, and what profit is it that we have kept his Ordinance? This was the Character of Cornelius unto Peter; the same with that of Saul, recommending him to Ananias; behold he prayeth, Acts 9.11. and how signally did God show his Acceptance of them both!  
2. The order of his Family, and his care of their Soul-concernments, was another instance of his working righteousness. He feared God with all his household, v. 2. such he endeavoured to get into his Family, or to make them such. He called two of his servants, and a soldier that feared God, one of them that waited on him, v. 7. What a straight had he been now put to, had he had none about him that savoured the things of God, to declare his mind to, or to send on such a message? he would likely have been exposed to scorn. He that walketh in a perfect way, he shall serve me, saith David; he that worketh deceit, shall not dwell within my house, etc. Psal. 101.6, 7. Lord, who shall abide in thy Tabernacle, Psal. 15. He in whose Eyes a vile Person is contemned; but he honoureth them that fear the Lord, v. 4. Cornelius looked not only to have his Family obsequious to himself, but he would not endure the contempt of God in it; he taught them the fear of the Lord. How had he invited and gotten together his Kindred and Friends also, to hear the word from Peter; words, whereby he would have them saved as well as his own Household, v. 24, 33. the neglect of Family Care and Instruction, or incapacity for it, is the bane of the Church, and holy Commonwealth. For I know Abraham, saith God, that he will command his Children and his Household after him, and they shall keep the way of the Lord, Gen. 18.19. Yea, how often hath a pious Family Instruction and Nurture, been blessed of God, being accompanied with a good Exemplary walk, unto the ingenerating the fear of God, or the Seed thereof, in the tender Branches of the same; and the neglect thereof, is Cruelty to them. I was my Father's Son, saith Solomon, tender and only beloved in the sight of my Mother. He taught me also, and said unto me; let thine heart retain my words: keep my commandment, and live, Prov. 4.3, 4. those were the commandments of God, that have the Promise of Life; Eph. 5.2. so did David Catechise him. Timothy was taught the Principles of Religigion from a Child, and knew the Holy Scriptures by the Education of his Parents, 2 Tim. 3.14, 15. whose pedigree the Apostle derives from worthy Ancestors, though by the Mother's side. When I call to remembrance the unfeigned Faith that is in thee, which dwelled first in thy Grandmother Lois, and thy Mother Eunice, ch. 1.5. And I am persuaded in thee also. Train up a child in the way he should go, and when he is old he will not departed from it, Prov. 22.6. Ordinarily (though not always) a Blessing may be expected; the Duty is unquestionable; and so for Servants also, the same care is to be had, though of Children more especially, Eph. 6.4. How else can a pious Family, such as Cornelius', be expected?  
3. His Alms are noted, as another instance of his Piety, or a fruit of righteousness. Who gave much Alms to the People, v. 2. The word in the Greek signifies, Mercy or Compassion, which is more intimate to the Soul, and is translated to the exterior Act, or relief given to the Indigent. Without the later, there can be no pretence to the former. If a Brother or Sister, that is, one of the Christian Religion, (for so it's to be understood, as the term of a Believer oft is, and Saint, 1 Cor. 6.1. ch. 7.14. 1 Pet. 2.17. Gal. 6.10.) be naked, and destitute of daily food, and one of you say unto him, depart in peace, be ye warmed and filled; notwithstanding you give them not those things which are needful to the Body; what doth it profit? Jam. 2.15. so neither is this any thing, without the inward Affection, and Eye to God also in it; it belongs not to Religion. Remarkable is that of the Apostle Paul, 1 Cor. 13. Tho I bestow all my Goods to feed the Poor, and give my Body to be burned, and have no Charity, it profiteth me nothing, v. 3. It's a seeming Paradox; what, give all to the Poor, and have no Charity? Yes, it may so be, Mat. 6.1. This Duty of Bowels of Mercy, and seasonable help to such as are the proper Objects of it, the Gospel enjoineth, and highly recommendeth it Luke 11.41. It is their right, Luke 16.12. It's of the weighty things of the Law: Mercy is one, Mat. 23.23. Continuing instant in prayer, Rom. 12.12. to which is subjoined, Distributing to the necessity of Saints, given to Hospitality, v. 13. these went together in Cornelius. And this later is so much the more a Duty, as it may be of use to make way for the weightier exercise of Compassion and Charity toward the Souls of them we have to do with, as it is dispositive to Instruction; all kindness is so. Hence, it is in a special manner required in those of the Ministry, Tit. 1.8. It's an essential part of Religion; Pure Religion, and undefiled before God and the Father, is this, to visit the Fatherless and Widows in their Affliction, and to keep himself unspoted from the World: this is more than tything of Mint and Anise. Thine Alms are come up for a memorial before God, v. 4, 31. For with such Sacrifices the Lord is well pleased, Heb. 13.16. As it is written, he hath given to the Poor, his Righteousness remaineth for ever, 2 Cor. 7.9. It's a high Expression, but not the least Derogatory to the Grace of God; it means no more, than that God will not forget to reward it, Heb. 6.10. For I was an hungry, and ye gave me meat: I was thirsty, and ye gave me Drink: Naked, and ye clothed me, Mat. 25 35. For, is a rational particle, and assigned for the reason, though 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 God's 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 one's good word, may be an evil, and is, Gal. 1.10. And moreover, no man's 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 trial 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 expressly 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, whatsoever things are of good Report; if there be any Virtue, 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 (though 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 God's Name, and the Reputation of pure Religion, which he Professes, though with an Abridgement 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 profane. 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 pretensions 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? Can 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 be'st 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 judgement 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 knowledge 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, (though 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 will not deny thee any advantage that God will account with thee for. But God is no respecter of persons merely on that score, to accept thee. Tribulation and anguish upon every soul of man that doth evil, of the Christian first, and also of the Jew, Mahometan, and Pagan Infidel World, Rom. 2.9. For there is no respect of persons with God, v. 11.  
Again, They were nigh to God, and had more hope and helps for Eternal Life, than others that were strangers to the covenant of advantages peculiar to them, had, Rom. 3.1. they had the custody of God's Oracles, which was more than to be within the sound of them, v. 2. And this is now thy privilege with others: and all the World comparatively are in a hopeless condition besides, if not absolutely lost. But God respects thee not for this; thou mayst perish by thy own neglect for all that, without escape, Heb. 2.3. as well as they.  
Again, They were Circumcised, and took upon them to be debtors to the whole Law: And thou art Baptised, and become a debtor to the whole Gospel, and hast the badge of God's Covenant upon thee as they had, Acts 7.8. But, as Circumcision profited not, unless they kept the Law; but was made uncircumcision, Rom. 2.25. so, neither can Baptism now save without the answer of a good Conscience towards God, 1 Pet. 3.21. it shall no more be accounted to thee, than if thou were unbaptised.  
They had the Law and the Service of God, Rom. 9 The Temple of the Lord are these, Jer. 4 7. so do the Ordinances and Service of the Gospel belong to, and oblige thee; thou art of the Church, and all the institutions of the Gospel belong to it. If thou be'st secluded, it's for thy own profaneness or contempt; and thou art not thereby neither broken off the Olive-tree, I grant, 2 Thes. 3.15. but however, this is not to be trusted to: God respects no man's person for that. The Israelites partook of Sacraments with God's Warrant, with whom, many of them, God was not well pleased, 1 Cor. 10.4, 5. Thou mayst have eaten and drunk in Christ's presence, and yet he not own thee, Luk. 13.26.  
To come yet nearer; In the point of Belief: Thou believest that there is one God; so did they, when they worshipped the golden Calf which they had made, Exod. 32.5. and so do the Devils also believe and tremble, Jam. 2.19.  
Again, The Jews did believe the Scriptures of the Old Testament to be the word of God, a divine Record in the whole; some understanding less, some more of it, they admitted it for the Standard of Doctrines, Acts 18.28. ch. 26.27. We are Moses Disciples, say they. We know that God spoke unto him, Joh. 9.29. in him they trusted: For in them ye think ye have eternal Life, Chap. 5.39. so thou believest of both Testaments; thou ownest the Revelation of the Gospel; but what is this to acceptance with God? Who have received the Law by the disposition of Angels, and have not kept it, Acts 7.53. Out of thy own, mouth, upon the Gospel will God take issue in his final Judgement against thee, Rom. 2.16. 1 Tim. 1.9, 11. The Bible which thou carriest to the Church with thee, if thou fearest not God, even it shall condemn thee, as now it judgeth thee. Yet farther,  
They also call themselves the holy City, and stay themselves upon the God of Israel, Isal. 48.2. They leaned upon the Lord, and said, Is not the Lord among us? Mic. 3.11. this was their National claim, but what was all that, whilst they built up Zion with blood, and Jerusalem with iniquity, v. 10. In the general also, they looked for the Messiah; Unto which promise our twelve Tribes instantly serving God day and night, hope to come, Acts 26.7. Tho their apprehensions of him were indeed very confused; and now being come, to the most of them he was a Stone of stumbling, Acts 4.11. In like manner thou leanest on God, and thou callest thyself a Christian, (some scarce knowing at all what Christ was; others more distinctly understanding (and believing the Truth of him) thou art a Disciple of his, Acts 9.26. Cham 11.26. a Believer; not almost, but altogether a Christian in Belief and Religion, though not such a one as Paul was, Acts 26.28. But a Believer thou art; not o'er tenus, or nominally only; but really in its kind; the stile may truly belong to thee, as heretofore it did to all that were of the Christian belief, and is frequently denominated of them, 1 Cor. 6.1. Chap. 14.22. 1 Tim. 6.2. Who believed not to the saving of their Souls, Heb. 10.39. nor were influenced any more by it, than others by their belief of the Deity, Rom. 1.21. of which no question could be made, nor doubt, were not men deficient to themselves.  
Suppose then this to be thy plea, for respect unto thy person with God; that thou art no Jew, nor Gentile, but of the Church of God, 1 Cor. 10.32. built on Peter's Confession, that Jesus is the Christ, the son of the living God, Matt. 16.18. This thou believest, that there is no other name under Heaven given, whereby thou must be saved; but so did the Devils believe of him most expressly, Mark 5.7. Luke 4.41. so the Damsel cried concerning Paul and Silas, These men are the servants of the most high God, which show unto us the way of salvation, Acts 16.17. (whilst the Anticipation of Education, Laws and Customs, prevailed with a great part of mankind to disbelieve and reject the same, and do to this day, 1 Cor. 1.23. Acts 25.19. (which is not thy case.) Thy Faith is sound and Orthodox so far forth. Moreover, possibly thou art so far true to thy Conviction herein, that thou renouncest thy own Righteousness which is of the Law, and all other Pleas, and betakest thyself (in thy way) wholly to Christ for Salvation. So do all with us generally recognize in the preamble of their last Will and Testament; and do mean, no question, as they say. Flesh and Blood hath nothing in a bred Christian against it, that is, no Heretic; whilst Christ is looked unto as a Saviour only. Thou thinkest it may be, that the fear of God, and working Righteousness, enter not the terms of acceptance with him, nor is supposed to a regular belief on, or particular trust to, or hope in Christ for thy Salvation: Or that thou art a fearer of God, when there is no such thing, and hereupon thou believest in his Name, as they did, John 2.23, 24. and the Rulers, Chap. 12. Who believed on him, v. 42. but did not confess him; loving the praise of men, more than of God, and there split themselves; rendering that their Faith a mere Presumption, being deficient in that which was to come between their assent, and such reliance, Rom. 10.10. so did Simon the Magician, Acts 8.13, 23. so Luke 8.13. John 8.30, 31. or it may be thou renouncest the Plea of the Pharisee, as Heretical, Luk. 18.11. neither indeed canst thou say, that thou art no Extortioner, Unjust, Adulterer, etc. (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 privilege on this plea of thy Sin, and Mercy too. If thou be'st 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 though 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, etc. Mat. 7.22. Thou shalt have the Privilege 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 though 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 ware 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, Trial 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: God's favour they will not despair of.  
To be mistaken in this great point, is very common and easy, 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 Kingdom of God? be not deceived, 1 Cor. 6.9. Who they are, he subjoins, 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 always 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, Psalms 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 knowledge, 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 knowledge of thy ways, Job 21.14. they would get lose 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 truly fear him, or consequently be accepted with him?  
(4.) Set aside all the workers of Iniquity, who harden themselves openly against God, such can't pretend to the fear of him. Remarkable is that of David, Psalm 36.1. The transgression of the wicked saith within my heart, that there is no fear of God before his Eyes. It spoke out the thing to the quick sense of David's heart, that it must be impossible for such to have the fear of God before their Eyes. What, for men not to fear an Oath, to commit Whoredom, Drunkenness, Injustice, and all Filthiness, and yet to fear God in the mean while! It's a Contradiction. Who drinketh iniquity like water, Job 15.16. He stretcheth out his hand against God, and strenghneth himself against the Almighty, v. 25. He runneth upon him, even on his neck, upon the thick bosses of his Bucklers, v. 26. that is, he boldly, and without all fear, hardeneth himself against God, and rusheth upon him, and the Violation of his Law, when he comes forth against him, armed as it were for his Destruction. Such there are in the World, and whosoever they be, whose wickedness do show them to be of that number, we may without any breach of Charity conclude them not to be fearers of God. Shall the man, who knowing the judgement of God, that they which commit such things, are worthy of Death, Rom. 1.29, 31. go for one that has any fear of God, whilst he not only does the same, but hath pleasure in them that do them? v. 32. And done't we see or hear of such, who will acknowledge Drunkenness to be threatened with Death, and yet will not only do the same, but rejoice to drink down a Person, or take pleasure in it, and so in other Sins; which is to bid a defiance to the Almighty? Will God accept such a Person? No, he may bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst, Deut. 29.19. (and the case is the same as to other Sins) But the Lord will not spare him, but the anger of the Lord, and his jealousy shall smoak against that man, v. 20. It's a certain Indication of a reprobate state.  
(5.) Yet farther, What shall we think of those, who are Scorners and Contemners of those who fear God, to whom a vile Person is not so contemptible, as one that makes conscience of his ways. Surely such are far from the fear of God themselves; yet this hath been, and still is the case of many. Wherein they think it strange that you run not with them to the same excess of riot, speaking evil of you, 1 Pet. 4.4. Who shall give account to him that is ready to judge the quick and the dead, v. 5. they wonder that any should be so tender, whilst their own Consciences are cauterised or seared as with a hot Iron, that they don't bleed any longer, 1 Tim. 4.2. yea, and have them in derision, Job 12 4. A Person that truly fears God, will like the Principle in whomsoever he may hope it to be; however possibly he may take another to be misguided or mistaken, in the conduct of his Conscience toward God, he would not have him cast off the fear of God for all that, or be too bold with his Conscience, whilst it speaks in God's Name, 1 Cor. 8.10. Chap. 10.20, 28, 29. It's a reproach with us, not to be called a fearer of God; but I wish that with many it were not a greater reproach to be one truly fearing him. To ridicule Purity, Preciseness, Conscience, or the Fear of God, under the Pretext, that it's the Person only that is struck at, who pretends to it, and and has it not; is a practice introductory to Atheism and Irreligion; and for the most part is but a pretence neither; it's the Life, Power and Practice of true Religion that is indeed exposed, whilst men are ashamed openly to relinquish the empty Name of it themselves; and where it is so, it's a certain Conviction of such a Person, not to have any sense of God, or of his fear, on his Soul, nor consequently any Interest in, or claim to his Favour, 2 Tim. 3.3.  
(6.) All the former being set aside, as openly judged of God, so as to have no pretence left for their coming within the Character of the Text. Let us now more intimately reflect back upon the Explication of the meaning and import of the fear of God and working Righteousness, by a Recapitulation of the heads before insisted on, for the opening of their essential Nature, and see then how many more will be found short of acceptance with God, who may have some kind of pretence unto it, as taking themselves qualified for it. Cornelius was a godly Man, that was his Character, exemplified in the Text. But now there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mere form, Cask, Garb, or show of Godliness, 2 Tim. 3.5. as well as the Life and Power of it; or, which may be without it, thou pretendest to the fear of God, as ever thou lookest for acceptance with him; but canst thou make good thy plea? Thou hast it in thy Creed, but hast thou it in thy Heart?  
Particularly for Instance, Art thou a Worshipper of the true God, and that in Spirit and in Truth? What revenue of Glory, what homage dost thou pay to him? Or on what foundation dost thou go? Without Faith it is impossible to please God, Heb. 11.6. Is it a reasonable Service that thou payest unto the Divine Being? Hast thou ever considered that the entrance of Sin into the World, had laid Mankind under the Curse of God, so as that no Worship or Service of his could find acceptance with him? How comest thou then by the persuasion, that God will not accept an Offering at thy hands? Or, hast thou considered these things? Or, how standeth thy heart affected with the good Pleasure of God, in the Revelation of forgiveness with him, that thou mightest not want encouragement, though a Sinner, yet to cleave to him, to Worship or Fear him? Without Knowledge, neither thy Heart, nor thy Worship can be good. Put thyself on the Trial all along as we go; the test of any one's Fear of God, and of his Acceptance with him, is one and the same; and if God has no Worship from thee, he is not thy fear. But to hasten.  
Again, how standeth thy heart affected toward God, as to thy awe of him, and reverence of his Majesty? He will not hold him guiltless that so much as taketh his name in vain, Exod. 20.7. What shall we think of those then, who have commonly in their mouths, O Lord! O God so, O Jesus! without any the least thought or sense of his glorious Majesty; yea, who by profane Cursing and Swearing, do customarily expose and tore the holy Name of God? Can such have any dread of God on their Soul? Any tenderness for him? Let Conscience speak; or suppose thou art sometimes afraid of his 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? Dost 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? Dost 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 steady 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 itself 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 man's 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 God's 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 Ministering to the necessities of those who are in want. But whoso hath this world's good, and seethe his Brother hath need, and shooteth 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 men's 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 raze 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 aught 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 scandalising 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 wouldst 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 Judgement to the Line, and Righteousness to the Plummet, and sweep away the Refuge of lies, as the Prophet speaks; in case thou dost 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 balance, thou be'st 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 thyself, 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 judgement? 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 engrafted 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 thyself 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 dost, 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 inquire 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 threatened 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 subjoins? 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? Dost thou walk in it? A Sinner thou art; thou darest not abide by a strict Trial, 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 thyself 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 entrench 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 otherways be, or may have been; how heinous soever thy former Gild; 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 showed) 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 household, Acts 11.18. and by patiented 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 show unto thee thy uprightness, as Elihu speaks, Job 33.23. though thou tookest thyself 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 encouragement? The secret of the Lord is with them that fear him, and he will show 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 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 discernible, 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 Judge 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 than 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 die? 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 itself 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 abridge him of what is for his good, in laying this restraint upon him? This Suggestion does but show, how deeply an Aversation unto God and Holiness, has riveted 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 God's 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 itself 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 die, and can enjoy the pleasure of Sin and the World no longer, as of two Evils to choose the least, Heaven rather than Hell at last; a sad Omen!  
But what is it that thou wouldst 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 wouldst 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 be'st 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 thyself with the hopes of the contrary, but consider, and set thyself 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 though thou art a Sinner, and mayest as yet have no ground of pretence to God's 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 refreshment, Zech. 9.11. Yet a Prisoner of hope through the blood of the covenant, v. 12. Christ died for thee, and God is propitious towards thee on his score; he can with safety to his Honour, and the repute of his law be just and righteous, and yet pardon thee, and receive thee to favour, Rom. 3.25, 26. on the terms proposed to thee; so runs the preamble of our Ministerial Commission, and that which in the first place we are to declare, To wit, that God was in Christ reconciling the world to himself, not imputing their trespasses unto them, 2 Cor. 5.19. that is, as to the Impetration thereof, doing what belonged to him, as to so much as concerned the sufficiency of the ransom toward an actual Reconciliation, whereupon our Embassage is bottomed, v. 20. I don't say that thou art immediately to believe thy sins to be forgiven thee; for that may be a lie, and is so, if thou fearest not God: Nor do I say, that thou art bound only to believe that there is forgiveness with God for them that do, or shall fear him; for they are then actually forgiven; but that there is forgiveness with him for thee, i. e. a readiness to pardon, antecedently to thy fear of him, as the motive to it, whether thou finally acceptest, or refusest it, or the terms of it; trampling under foot the Son of God, and despising the blood of the covenant, Heb. 10.29. Defeating thyself of its advantage; still there was forgiveness with him for thee; otherwise, he would not have sent to thee an Embassage of Reconciliation, or therein have prescribed his fear unto thee, in order to it; that stumbling-stone is therefore removed out of thy way.  
Yea moreover, so sure it is, that the belief of the Atonement made for thee by the Sacrifice of Christ, so far as to render God appeasable towards thee, Joh. 3.16. as also the belief of thy actual acceptance with him on the same score, Eph. 1.6. So soon as thou shalt entertain the terms, or receive and embrace the atonement, Rom. 5.11. Is now become the leading condition of the Gospel, and indispensibly necessary to life, first to be admitted as true, and worthy of all acceptation, before any farther treaty with thee can be had touching thy acceptance with God; it behoveth thee therefore to mind it.  
The fear of God, and working righteousness, compriseth all the rest that God doth require of thee. We pray you in Christ's stead, be ye reconciled to God, 2 Cor. 5.2. Thy sins may have been as scarlet and crimson, of a die or tincture on the account of some aggravating circumstances greatly enhancing their nature and demerit; but come now, saith the Lord, for all that, and let us reason together, Isa. 11.18. Say not, wherewith shall I come before the Lord? Will he be pleased with thousands of rams, or with ten thousands of Rivers of Oil? Shall I give my firstborn for my transgression? Mic. 6.7. No, God has found a ransom. He hath showed thee, O man, what is good; and what doth he require of thee, but to do justly, to love mercy, and to walk humbly with thy God? v. 8. to fear him; and obey him.  
First then, if thou wouldst begin at the right end, look to get thy Heart and Soul possessed with the fear of God, that is the very beginning of Wisdom, as it imports a thorough change, habitually determining the whole man toward God and Holiness. Here lies the root of the matter; without it nothing can be referred to God, or be truly Religious; some partial and superficial Change or Reformation may be had, or attained unto, and something effected or done more than formerly; but nothing without it, that may denominate thee a righteous Person. Nay, it's ten to one, but that at one time or other, thou wilt get lose again from thy convictions and restraint, whilst thou rowest against the stream and tide of thy native inclination, tugged on by a kind of force from without thee, destitute of the Spirit, without the new Nature, or any holy disposition or tendency towards God. Thy goodness will be but as a morning cloud, and as the early dew will it go away, Hos. 6.4. and in the mean while thou livest not to God, as the Apostle expresseth it, Rom. 6.11.  
In the next place, look to thy walk, thy fruits; That they be the fruits of righteousness, which are by Jesus Christ, to the glory and praise of God, Phil. 1.11. The wicked must forsake his way, and the unrighteous man his thoughts, and return unto the Lord, or there is no mercy for him, Isa. 55.7. Be exhorted then in the fear of God, that thou puttest off concerning thy former conversation, the old man, with its deceitful lusts, and let thy conversation witness thee to have put on the new man, which after God is created in righteousness and true holiness, Eph. 4.22, 24. Talk not of thy heart, or good meanings towards God, whilst the Flesh, the World, and the Devil have thy service. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey, Rom. 6.16. Herein the children of God are manifest, and the children of the Devil: whosoever doth not righteousness, is not of God, 1 John 3.10.  
For a motive or argument enforcing the word of Exhortation, take that of the Text. Thy acceptance with God, or eternal Rejection by him, is immediately suspended thereon; be not deceived in this point. See, I have set before thee this day, life and good, and death and evil: in that I command thee this day, to love the Lord thy God, to walk in his ways, and to keep his commandments, Deut. 30.15, 16. The word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it, v. 14. (this was the voice of the Gospel to lapsed man, Rom. 10.6, 8.) The Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God, with all thy Heart, and with all thy Soul, that thou mayest live, v. 6. The two Tables of the Law did ever enter the Covenant of Life struck with fallen man; termed thence the Tables of the Testament or Covenant, Chap. 9.11. made with Israel in the Blood of Christ, in the Type, Exod. 24.7. Psal. 103.17, 18. Thou art inexcusable who ever thou art, if ever thou didst read in the Bible, or hear the sound of the Gospel, and hast taken no notice of this, That Godliness hath the promise of the Life to come, and that without it no man shall see the Lord, or find Acceptance with him. It's then a matter of no small moment unto thee, whether thou obeyest the call of God this day unto thee, or not. Thy Soul lies at stake on it; thou hast the promise of God on the one hand, to invite and encourage thee; if but thy own Life, eternal Life, may bear any weight with thee, till thou be'st capable of seeing something higher. Is God's favour not worthy acceptance 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 wouldst be glad to have a hiding place in the Rock, or to lie 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 surprised the hypocrites; who among us shall dwell with the devouring fire, who among us shall dwell with everlasting burn? Isa. 33.14. He that walketh righteously, etc. v. 15. None other shall dwell on high, but their heart shall meditate terror, Heb. 18.12, 13.  
Nor do thou cheat thyself 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 dost 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 thyself, 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 enjoined 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 lie 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 aught 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 encouragement 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 man's 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 man's 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 its what he chooses; he might be better if he would. He has the natural Power, or possibility unto it, though not the moral.  
This distinction has its use; but it reaches not the Solution of the present Difficulty. It shows 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 wellpleasing 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 fallen 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 its 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 be so, and no more can be answered or said; still the difficulty remains, what Obligation man can justly have to a new Law introduced, binding him to a natural impossibility, (or call it moral, it comes to the same) or what relief the new Covenant can design, in proposing and enjoining happiness unto Sinners, whilst the terms are impossible (not to God, but) to them, as to stop the course of the Sun in the Firmament. How is this a Law of Grace to them, if it be so?  
But in Answer to the Objection, and for the further vindicating of the Truth, I must here distinguish between that which is mediately and ultimately possible to the Creature, or impossible, and what is nextly and immediately so. In the latter Sense, in the case of Naaman the Syrian, 2 Kin. 5. the cure of his Leprosy was to him absolutely impossible, nor could any one else but God do it, v. 7. It was a Miracle; (and no less power is necessary to the cleansing away the Leprosy, and Contagion of Sin) but in the former Sense, viz. in the use of the means, or direction given him by the Prophet, v. 10. by the force of Gods Promise norified to him, it was more than possible to him. His recovery was equally within his Power, as was his washing seven times in Jordan. Yea, and if he was not recovered, it lay peremptorily at his door, and it was ten to one that it proved not so, v. 13. And yet, when the cure was done, for all that he did his part; yet in his conscience he could not but ascribe it in the whole, unto the sole Power and Goodness of God, to a Conviction thereof beyond whatever he had before, v. 15, 17. so is the case here, and the Application to it is easy.  
More particularly and plainly; for I am not here disputing; if thou be'st in earnest, whoever thou art that objectest thus within thyself; let me come yet closer up to thee. And first let it be reminded, which in the Objection is suggested. (1.) That thou standest at present convinced of the absolute necessity of a change of thy Heart and Life, (the whole need not the Physician) and that without it the favour of God is unattainable by thee. (2.) That without the Divine help, illuminating thy mind, and renewing it, altering the Bias and Inclination of thy Will, and implanting the fear of God in thy heart, thou canst not dispose thyself unto holiness; this thou art sensible of, and the Scriptures speak the same, and directs thee to look up to God for it, Joh. 6.44, 45. Rom. 8.7. Acts 5.31. Eph. 2.10. Phil. 2.13.2 Tim. 2.25. Jam. 1.17, 18. hold thee then there. (3.) How pleasant soever Sin may as yet be to thee, and hard to part with, (if thou wilt speak out) how uneasy soever the yoke of Christ may seem to thee, who wert never as yet accustomed unto it: Yet knowing it to be thy disease, and reflecting on the danger of it; thou sayest, that thou art not averse to be healed. Thou knowest the Will of God, and art so far enlightened, as to have some taste of his good Word, and approvest the things that are more excellent: Take heed then of going back again this step toward Conversion. Some are most desperately bend against it, and averse to any treaty about it. They have refused to return, Jer. 5.3. by a positive act of their will. Woe unto thee, O Jerusalem, wilt thou not be made clean? when shall it once be? Ch. 13.27. Matt. 23.37. that is not absolutely thy case. (4.) Thou art sensible that God, de novo, enjoins thee to fear him, and walk uprightly before him, in order to his favour, notwithstanding thy former forfeiture, and that he knoweth perfectly thy present frame, and what can possibly be expected from thee. He commands thee to circumcise thy heart to love and to fear him, Deur 10. Yea, to make thee a new heart, and a new spirit, Ezek. 18. to be a new man; and that under a new Penalty, and more sore than was that of the Law of Innocency, Heb. 2.3. and 10.29 But withal, declaring his hearty willingness rather that thou shouldest repent and turn to him, than perish under that double guilt for thy not doing it, 2 Pet. 3.9. 1 Tim. 2.4. So, in the same verse, where he exacts this return at thy hands, Ezek. 18.31, 32. For, why will ye die? This may reflect some light unto thee, by the way.  
Now that it may appear to thy own Sense and Conscience, that the Holy and Gracious God doth not mock thee in all this, but intends thy relief in it, if thou be'st not deficient unto thyself in what is possible to thee, from what thou hast already received, and the help he affordeth thee; know yet further,  
1. That he hath instituted or appointed means of Grace, and hath vouchsafed the same unto thee, Prov. 1.21, 22. I speak here of God's means, which are the Instrument of the principal efficient in Conversion; thou hast the Word of God to attend unto, the appropriate means unto it. The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple, Psal. ●9. 7. It's the Seed of the new Birth, Jam. 1.18. the Spirit of God co-operating with it, Joh. 6.63. whereof the Gospel is the Ministration, 2. Cor. 3.8. Rom. 10.14. Harken unto me, saith the Psalmist, and I will teach you the fear of the Lord, Psa. 34.11. I have sent also my servants the prophets unto you, rising up early, and sending them, etc. Ezek. 35.15. God's prescience of the event, that the means will not always attain the end, hinders not, but that he will use it as ordained to it; and it will go for a cost that he hath been at; that the Sinner will be accountable for, if it be lost. What should have been done more to my vineyard, that I have not done? Isa. 5.4. Mart. 11.20, 21. Isa. 48.18.  
2. Moreover, God has made a Law or Covenant obligatory unto man, with respect unto his conferring, or denial of Grace to him, a proper establishment about it, which comes home to thy case.  
Neither do I mean here, God's absolute Promise of giving Grace unto some, or to write his Law in their heart, Jer. 31.33. Heb. 8.10. Rom. 11.27. Isa. 59.21. which belongs to his will of purpose only, or his Decrees; and is termed his Covenant in an improper sense. That belongs only to the elect, and amounts not to a promise claimable by all, or any singular person in particular. It's indeed directive, whither to go for help, and from whom all grace is to be received; but the purpose of God revealed that he will give it to some indefinitely, is extrinsical to the nature of a Law; it's not man's fault that he is not the object of such absolute promise, nor shall it be the rule of God's Judgement, when he shall be condemned for his failing of the Grace of God, whereof we are enquiring, Heb. 12.15, 17.  
The Law of God, respecting the restoring of the Soul of man unto his lost Image (without which he can't be happy) consists of three parts. The Precept, the Promise, and the Threat.  
1. For the Preceptive part. It can't be denied, but that something in the way of Duty is incumbent on the Sinner, to the end, that he may be converted and healed, and this is his means to be used in order to it; and may be reduced to two heads (1.) Something respecting God more immediately as the Author of Grace, or the giver of it; such are the reading of the Scriptures, attending on the ordinances of God; especially the Ministry of the word, Rom. 10.17. and Prayer unto God by Christ, Isa. 55.6. frequenting good company, etc. Pro. 13.20. God commandeth that the Creature meeting him, quantum in se, so far as in it lieth, in the way of his Grace. There is none that stirreth up himself to take hold of thee, Isa. 64.7. (2.) Something respecting the subject to be wrought upon, as namely, the avoiding of those Sins, which its capable of a restraint from, and which in their own nature tend to increase the habitual strength of Sin by custom, and to render Conversion more difficult, this God commands, And withal, to come up to those Duties of Justice, Mercy, countenancing and following after that which is honest and good, in the due in provement of every Talon received, and which in its own nature is dispositive unto a change yet further, (though not gradus in re, any degree as yet in that which is saving) as a body organised is in a nearer Disposition to be animated with a rational Soul, than a mere lump of Clay. This God requires by Precept of man, in order to his recovery to Grace and Holiness, that is savingly such, that he be in the way of it.  
Now, that of all this is impossible unto thee, who makest the Objection? Nature is presupposed to Morality; and whilst God sustaineth thy being, and supplies thee with his common Influences, Acts 17.28. this thou canst do.  
Man's Capacity unto the Reception of Grace, or Renovation unto the Image of God, is not merely Logical or Obediential, like to that of a Stock or a Stone, (though in some sense worse) as hath been said. He hath still his natural Faculties abiding, rendering him immediately fusceptible of it, and it is but their rectitude, or new well-disposedness unto Holiness. And consequently, also he can use his Faculties which are reasonable, with design for the bettering of his estate, in the way of God's Ordination, and can do something in order to it, Mar. 12.34. Luke 13.24.  
Neither yet is all the Ignorance of men invincible, nor all their Aversation unto the ways of God and Holiness insuperable. The mind can reflect, and fetch in Intelligence of the danger; it can consider, and keep guard: More violence can men use with themselves than they do, Isa. 44.19. their cannot here, is no more or other than that of his who said he could not rise, and give his Friend, Luke 11.7. that is, he could not without some difficulty, and great unwillingness, get his mind to it; who yet upon his importunity did do it, v. 8. All mankind have recognized this Power in their Constitution of human Laws against moral Impieties. No just Law can be made that should bind men to moral Impossibilities, or to what is not within the Power of any one, till he be first regenerated, and in a state of Salvation. No man doth think but than when Malefactors are found guilty, and adjudged to Penalties for their Crimes, they might and could have done otherwise, and weknow it is so. In short, thou canst consider thy Condition, and Reason about it▪ thou canst Hear, Read, Pray, give Alms, and come up to the external Acts of Religion, both Personal, Family, and Public; and canst forbear this or that act of gross Sin, such as Murder, Theft, Adultery, Lying, Cheating, Swearing, Drunkenness, etc. men short of saving Grace have done it, and may do it, through the knowledge also and belief of the Lord, and Saviour Jesus Christ, 2 Pet. 2.20. and yet be again entangled in the same Pollutions of the World, if they look not to it, v. 22. Mat. 19.20. Yea, and further, whenever God changeth or choverteth any one, it's in a way congruous to his Nature, and the Soul goes along in the exercise of its Faculties, which it had before, like as when our Saviour was about to cure the man of his withered hand, Mat. 12. he bids him stretch it forth; and not without reason might he be didden lift at it, for that he had the first Power and Faculty of it, and he must essay, whilst Omnipotency healed the Indisposition of the Organ, and produced the effect. Still something in the way of Duty (yet not impossible to the Creature) is enjoined thee in order to thy cure, if thou wilt be made whole. Yea, and thou must work, if ever thou expectest God to help thee to will, or to do, Phil. 2.12, 13.  
2. Nor is there a bare command, but withal there is a promise of Grace connected with the forementioned precepts, either expressed or employed; which constituteth it a Covenant, and alone renders the former Duties complied with, proper means to be used by us, unto Grace. To him that hath, shall be given, saith our Saviour, Luke 8. It's accommodated to the parable of the sour, and brought in as a reason, enforcing the caution given by him to take heed how they hear, v. 18. And again, take therefore the Talon from him, Mat. 25.28. for unto every one that hath, shall be given, v. 29. that is, to everyone that rightly useth, or improveth his Talon received, will God give more; in diverso genere, it must be meant of the Communication of saving Grace that the promise speaks, as is evident in the main scope of the Parable. It's past doubt, that the wicked and slothful Servant was condemned for the want of Truth of Grace, or of that, which had it been gained, had been rewardable with eternal Life; if not, his case had been the same, he had perished notwithstanding: If so, his Plea is considerable, and no man can object more: I knew thee, Lord, saith he, that thou art an hard man, reaping where thou hast not sown, gathering where thou hast not strawed, v. 24. q. d. If I am sentenced for the not gaining or having that, the Seed or Power whereof was never once personally given unto me; the which he allegeth himself before to have been ware of, and therefore was discouraged or afraid, but could not help it: See now the Answer, Thou oughtest therefore to have put my money to the Exchangers, i. e. have improved the Talon I betrusted thee with, and then thou shouldest have gained that, for the want of which I now doom thee as an unprofitable Servant, like to that, Luk. 16.11. If therefore ye have not been faithful in the unrighteous Mammon, who will commit to your trust the true riches?  
Yet further, that it is the Duty of all men to seek the Lord, and to pray unto him for Grace, is out of all question; but whoever cometh to God, is expressly obliged to believe, not only that he is, but that he is a rewarder of them that diligently seek him, Heb. 11.6. without which no foundation or motive of encouragement doth remain. Now Faith can't stand alone without a bottom; what warrant can any man have to believe in such a case, that which God hath not promised? Either they have God's word for it, or they can't be bound to believe it. Faith is an assent upon Testimony, that is its formal Nature; and the thing testified, namely, that God is a rewarder, (yea, in the very case in hand, Luke 11.10.) doth not transcend the faculty of the natural Man, to yield his assent thereunto, as the foundation of his Application unto God for the Grace that he wants. If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him, Jam. 1.5. but let him ask in Faith, v. 6. Draw nigh to God, and he will draw nigh to you: cleanse your hands ye Sinners, Jam. 4.8. most express is that, Prov. 2.3, 4, 5. If thou criest after knowledge, and liftest up thy voice for understanding, etc. then shalt thou understand the fear of the Lord, and find the knowledge of God. The fear of God is the thing in my Text required unto his favour: And here the Dispensation thereof is made conditional, and the tenor of the new Covenant, with respect thereunto expressed. As also in the former Chapter; on the same foot of account; it's put upon every man's election or choice, and laid there that they do not fear God, Ch. 1.29. for that they wanted not assurance of help from God, v. 23. if they had not rejected it, and disregarded his methods unto it, v. 25.  
3. There is moreover a Threat belonging to this Constitution. It's no bare Counsel, but has the force of a Law, which serves further to confirm what is before asserted. Every Threat doth virtually include a promise to the contrary, in any establishment. The Precept in Conjunction with the Sanction, in case of disobedience, Gen. 2.17. For in the day thou eatest thereof, thou shalt surely die; is all that we have upon Record, touching the first Covenant established with man. Yet, is it hence concluded, that a promise of Life unto Adam, in case he continued in his obedience, cannot be doubted; for that it must be certainly, though tacitly included in the Threat.  
The Commination or Threat here, is the denial of Grace, a Dereliction of God, a judicial blinding and hardening, the taking away of former Talents mis-improved, and leaving the Soul in an after-incapacity of Grace, as now past it. How full is the Scripture in this point? From him shall be taken away, even that he hath, Mat. 13.12. lest at any time they should be converted, and I should heal them, v. 15. When God commands the use of means in order to the further communication of his Grace unto men, that they do what they can do: If now they will not seek unto God, but set themselves down in a supine sloth and negligence, at best; or speaking evil of those things which they know not: what they know naturally, as bruit Beasts, in those things they will corrupt themselves, as Judas speaks; affronting the Divine Majesty, grieving his Spirit, resisting it, Act. 7.51. debauching their own Consciences, and quenching the Spirit striving therein with them; then he threatens to give them up. Israel would none of me: so I gave them up to their heart's lust, Ps. 81.12. O that my people had harkened to me, v. 13. God gave them over to a reprobate mind, Rom. 1.28. that they should believe a lie, that they all might be damned who believed not the truth, but had pleasure in unrighteousness, 2 Thes. 2.11, 12. Now they are hid from thine eyes, Luke 19.42. thy day is past. I will put a new Spirit within you, Ezek. 11.19. but as for them, whose heart walketh after their abominations, I will recompense their way upon their own head, v. 21. Zech. 7.11, 13. The bellows are burnt, the lead is consumed, i. e. the cost is lost: Reprobate silver shall men call them, because the Lord hath rejected them, Jer. 6.29. Thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee, Ezek. 24.12, 13. My Spirit shall not always strive with man, Gen. 6.3.  
It's true, that the Threat here doth not every way run parallel with the promise. In the Promise, God hath laid an Obligation on himself, when the Condition is performed. But the Threat carrieth in it but the nature of a penal Law, which in its due Construction, though it obligeth the Sinner unto its Penalty in case of forfeiture; yet it bindeth not the Lawgiver unto Execution in such case. God has, as Supreme Governor, for weighty Reason, reserved to himself his Prerogative Royal, as to the Execution of the Threat, (and the timing of it, when he doth it) as was hinted in the opening of the Text. Sometimes he has foretold that he will, and we find actually that he hath stepped out of the course of his standing Law, and prevented some in the way of discriminating Mercy, Act. 9.14, 15. (without wrong to any other in the like circumstances) whose undoubted right it is, to have in his disposal some special grace and favour, (which no mortal but has) to bestow on whom he pleases: according to that noted saying of Prosper, Deus neminem deserit, etc. God leaves none, till they forsake him, and many such, he often converts. But in the mean while, when ever he does it, the Sinner had no warrant to expect it, or to adventure on it, (which were to sin, that way might be made for discriminating Grace to abound) no man has any ground to believe that God will convert him out of the way and method prescribed unto him, in order to it. How many may have perished on that Presumption, and that by their own wilful neglect; whilst they well knew, that in the Communication of pardoning Grace and Acceptance unto Life; God hath not reserved to himself any the like liberty of Supersedure, to save any one, who by a previous work of sanctifying Grace on his Soul, is not afore prepared unto Glory, Rom. 9.23, 24. and therefore it must be a madness to adventure it.  
Now then, Soul, if that be so, and this be thy case, say now, whether God requireth any impossibility of thee? or whether no relief was indeed offered thee in the new Covenant grant? God has signified his willingness to admit of a conference with thee here, and to put it upon thy Conscience, thyself being Judge, touching the equality of his ways, Isa. 5.3, 7. What encouragement more wouldst thou have, or what assurance touching the possibility of thy attaining unto favour with God, or unto Grace in order to it? If then thou declinest the use of means, or every thing of duty required of thee, and persistest in those evils which thou canst avoid, to provoke God to withdraw his help from thee; how canst thou pretend thou wouldst be healed of thy Souls distemper, as thou suggestest, whilst yet thy own Conscience must subscribe to the righteousness of God's Judgement in condemning thee, eo nomine, if thou acceptest not deliverance? What had the foolish Virgins to say, that they have not Oil in their Vessels? Was it not their own fault, Mat. 25.9. Yea, and his mouth was muzzled, as it is in the Greek, that was challenged for not having on the Wedding-garment, Mat. 22.12. he had nothing to say for himself. Canst thou think that thy Conscience will not reproach thee in Hell, for sinning against real mercy and kindness, and for thy neglect of so great Salvation, if thou be'st not converted and healed? Will not thy non-deliverance from wrath to come, thinkest thou, lie justly at thy own door by the Gospel? Canst thou say, that thou wert left remediless under the first Apostasy? No, let God be true, but every man a liar, Rom. 3.4. God is not unrighteous, who taketh vengeance: the worm that shall not die, will one day attest to it.  
Let me then reassume the Exhortation, in the Apostles words, 2 Cor. 6.1. We then as workers together with him, beseech you, that you receive not the Grace of God in vain; comply with the offer of acceptance with him. Endeavour after the fear of God, and work righteousness, which are the terms of it. Man is the immediate formal efficient of it, not God; therefore essay it, use the means to it, and look up to God for help. I have heard Ephrahim bemoaning himself thus, turn thou me, Lord, and I shall be turned, Jer. 31.18. so do thou, and do it speedily, as the Apostle subjoins in the formentioned place, v. 2. Now is the accepted time, behold now is the day of Salvation. So say I, set upon the work now, without delay. While it's called to day, saith the Author to the Hebrews, lest any of you be hardened through the deceitfulness of Sin, Ch. 3.13. Sin is of a charming nature, and has its subtle insinuations to keep its possession▪ and that of the Presumption of an after repentance or change, which shall be time enough, is none of the least of its deceits, or the less dangerous, when (1.) life is its self short and uncertain. What a vanity and cheat then is it, to dispose of that time, which no man is sure to enjoy, and that for the doing a work, which if death comes before, he is remedilessly undone for ever. (2.) It's not God's method to Convert men at the last hour. If it were so, what would become of his Glory in this world? It would invert the order of his Government. Sick bed repentances are seldom true. After Relapses do daily evince it. One or two Rare instances on the other hand, are not to be, drawn into consequence, to secure men of acceptance with God at last, in the neglect of his fear, and their continuance in the service of the Flesh, the World, and the Devil, till the last point of time. (3.) Sin continued in, and this change put off, argueth, the one for the present to be rather chosen, and the other nauseated. And then to morrow and next day is likely to be as bad with thee, and worse than to day. This procrastination tends to further hardening in sin; as in the Text before named. (4.) That this Heart-change is the gift of God, in order to his Favour, thou confessest, and insists upon; why then art thou not afraid that for thy putting off the work which he enjoins thee to day, and not answering to his present call and overtures of Grace, in complying with the methods of it, that he should execute his threat, and seal thee up to obduration? It may be thy case before thou art ware of it: Seek ye the Lord while he may be found; call ye upon him while he is near, Isa. 55.6. then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me, Prov. 1.28. because I have called, and ye refused; v. 24. for that they hated knowledge, and did not choose the fear of the Lord, v. 29. take heed that thou dost not rue it when it be too late. Time may be left, and yet the season be lost, Luk. 19 42.  
(2.) The other branch of the exhortation is unto all those who truly fear God, and hope to be found righteous before him. Do you continue to walk in his fear, and more and more to abound in the fruits of righteousness; more particularly in those that have been instanced in, which were so Characteristical in Cornelius. Pray always, look to the Soul concernments of all under your charge; let Gods Name be Recorded in your Families, that they may be Nurseries for Religion, and give hopes for posterity. Be kind, and merciful, like unto your Heavenly Father. Keep up the repute of Religion, by an exact Conversation that may be convincing. And let it appear not so much in a zealous pursuit of some singular walk or opinion, as in the more weighty things of the Law, wherein all that fear God must be agreed, and wherein the men of the world have also some discerning, and are able to judge of a man's integrity; That they may not be tempted to conclude, that strict piety and conscience toward God, is a thing only verbally professed, and talked of, but not where to be found. Peter gives an instance herein, of the prevalency of an exemplarary walk, even in women, though the weaker Vessels. That if any obey not the word, they also, i. e. their husbands may without the word be won by the conversation of the wives; while they behold your chaste conversation coupled with fear, 1 Pet. 3.1, 2. with the ornament of a meek and quiet spirit, which is in the sight of God of great price, v. 4. so of Husbands also in their place, without which their prayers will be hindered, v. 7. what will any man's profession amount unto, without this?  
Above all, if thou be'st one who desires to be found faithful with God, and be kept steady in the way of Righteousness, look to preserve thy conscience tender, and to keep the fear of God always upon thy Soul, in the several instances before explained, wherein it doth consist; especially as it denoted an awful fixation of the eye of the Soul on him, or regard unto him in all thou dost, in the whole tract of thy life: O fear the Lord, ye his saints, Psal. 34.9. this is the root and spring of all obedience, and of the entireness of it, and that alone which will infer it, Gen. 22.12. let the fear of God possess thy Soul, set him always before thee, call him to Record in all that thou undertakest, and it will preserve thy footsteps, that they shall not halt, nor slide. Happy is the man that feareth always, 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 always an attemperation of love in it, as was opened) once begin to languish, or a forgetfulness of him gins 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 man's 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 Apostasy, 1 Pet. 1.18.  
Once more, to enforce 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 be'st again entangled 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 God's 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 God's 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 wouldst, in case thou relapsest into such sins as there are threatened 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 God's Commands; that it's necessary to it as Faith, that it be no dead Faith, though not qua justificat, as justifying. To avoid controversy 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 qualify the person for it? Then, that it is so required only to qualify Faith, or to make it perfect, Jam. 2.22. that it be no dead carcase; 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 combat 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, etc. 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 wouldst 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 justify thee; or that through it rather, to speak in the Scripture dialect, thou continuest still justified, accepted, and meet for eternal life, though 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 qualify 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; though 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 Saint's 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 Apostasy itself, 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. ●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 slain 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 Apostasy 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 helped 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, Judas 20.21, 23, 24. Jam 4 5, 6.  
3. If then through any man's wilful neglect, as before, the precept of the law of grace becomes violated, I say again, the Sanction or Threat takes place, without all respect of persons. If sin not only rebels, but proceeds for any time, or in any single instance thereof, that is properly against the Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Reign, or to Lord it, Rom. 6.12. sus-spending the government of Grace; conscience it may be reniting; but served as the Prophet was by Asa, 2 Chr. 16.10. put in prison for reproving him; acceptance with God, as hath been said, is that while suspended, be it in any one whomsoever. The Law of God, as it belongs to the first Covenant, condemns for every the least transgression of it, as well as the greatest; and the greatest is as pardonaable, with respect thereunto, as the least is, by the Gospel, Acts 13.39. But the Gospel relieves none, whilst they remain uncleansed from wickednesses, Ps. 119.133. 1 Cor. 6.9, 11. or that violate its own proper obligation.  
This new Law of God is immutable, as stable as the Pillars of the Heavens, and of the Earth. What it once saith, it always saith, to any one whosoever. It's a most dangerous in let to profaneness, to suggest or harbour such a notion, that a believer (or convert, let me add) is from under the threat of the Gospel, in case of disobedience to its commands. I mean the threat of eternal destruction, binding over the person immediately to it, (or rather leaving him to the Law; not relieving him) though it be not peremptory, save in the case of its finallity. The proper penalty of the Gospel abides indeed only on the finally impenitent and disobedient; and than it is remediless. Non est distinguendum, ubi lex non distinguit. Either the Gospel threats no man with Exclusion out of the Kingdom of God, and of Christ, for such acts of sin as those, Eph. 5.5. or it doth all men. Either it never did, or still it doth, after believing, as well as before. The Law is not changed, nor hath any man a patent of Exemption from under the Gospel Sanction; or if any have, who is there, but will put in for it? Believers are as often cautioned in the case of Sin, to fear and take heed of ruin, as others are, as hath been before instanced in Scripture, To look to themselves, that they lose not those things they have wrought, 2 Joh. 8. and to hold that fast which they have, that no man take their crown, Rev. 3.11, 21. to fear, not the way of sin only, but themselves, if they start aside into it, Mat. 10.22, 28. 1 Cor. 3.16, 17. as belonging to the true fear of God.  
Neither doth all this, at all interfere with the Doctrine of perseverance duly stated, which has its rise and foundation only in God's decree; the Execution whereof is regulated by his standing Law, or according to it. God's purpose of bestowing his favour in, or continuing of it to any one, is so far forth and no further, than as the subject shall according to his Law be found meet or competent for it. Every unconverted person is condemned, notwithstanding Gods secret purpose to convert, or call some, that they may be justified. So his purpose to recover his elect from Apostasy or lying in Sin, in order to their recovery to his favour, secureth none from forfeiture thereof in the mean while. Nor has he decreed that no elect person shall ever so fall as to forfeit it, and it were well that some men's heads were exercised less about the Decrees, and that they attended more to the Law. The Leper under the law, Leu. 14. upon his cleansing, atonement being made, was in statu quo; restored to his rights, but not before. Nor was Peter upon his denial of Christ, till his particular repentance, or his new conversion, Luke 22.32. the threat took place to put a bar in his way unto life, if Christ may be believed, who expressly had told him that it would, Mat. 10.33. and had he died without a change, (which yet the seed of God remaining did propend towards) he had been undone. Whom God elects to the end, he does to the means, which may fully serve to remove that part of the objection out of the way, respecting the Saint's perseverance.  
And for what is further insinuated, touching believers obligation only to fear the hiding of God's face, or loss of former peace, in case they relapse into conscience-wasting sins, It's obviated before in the doctrinal part. What the word of God threats in such a case, that is it they are called to fear, and that we have proved to be eternal destruction; the fear whereof is twofold, Either (1) Suppositive, which is antecedent to any sin, and is required only to awe them from it or prevent it. Such was Jobs, chap. 31.23. and Paul's, 1 Cor. 9.27. and such aught to have been David's fear, and Peter's, when no other motive or inducement of the Gospel unto holiness, could or did hold them fast to their duty. A manifold cord is not so soon broken. Love to God and Christ, is indeed the most genuine spring of obedience, but it may also well consist with this fear. Nay, it's an essential ingredient into the whole of that fear of God all along insisted on, love, I say, in sincerity, is so, Eph 6.24. Yea, and it must, under the same penalty of an Anathama Maranatha, 1 Cor. 16.22. For, God will not leave his government precarious. He knows our frame, and what is necessary to us; we are not yet perfect as Adam, nay, much less confirmed. (2.) Or Positive, this is only under such relapses as entrench on sincerity, and is necessary in order to a recovery from under them; and imports the sense of present actual danger of destruction upon the fall into, and lying in such sin. And to admit the former to be a duty, but not this, is to grant the premises, and then to deny the conclusion; to oblige a man to fear that, which when it comes, can't hurt him, nor touch him.  
It is indeed the Prerogative of God, to create Peace in any Soul, Is. 57.19. 2 Thes. 3.16. and he may possibly for some time, veil the light of his countenance from an upright walker with him, that he may wrongfully conclude against himself, Job 33.23, 24. Is. 50.10. (which yet is not ordinary neither, Is. 33.17.) whilst God in and by his Gospel, speaks Life and Peace to him. And clear evidence, and strong consolation, is another thing; accompanying not always the being and sincerity of Grace, but its growth, and gradual perfection, rendering it discernible, Ps. 92.14. It's not the portion of the negligent unthrifty Christian however.  
But our inquiry is not only about Consolation, but safety; not touching Gods arbitrary withdrawings, whilst his word speaks peace all that while, if the Soul could read it; but of what the Gospel speaketh; not of what the Soul will lose, but of what it ought not to keep, and of that active fear which is necessary in the point of duty to it, in case of notorious decays or relapses. Shall we think that David, for instance, (not to name many others) under his bloodguiltiness, or whilst in the pursuit of it, 2 Sam. 11.15. was indeed pardoned, but only wanted the sense thereof in his own Soul, as some distinguish? Or that the depths, or perplexity that his conscience might be cast into thereupon, before his return to God, Ps. 32.3, 5. was only a dereliction, or on a misprision, or mistake; God not speaking peace to him, while his word nevertheless did? or that the arrows of God shot into his soul, Ps. 38.2. were not pointed or sharpened with any word of his? Or that his fear of the loss of God's favour must be but infidelity added to his former sin, and to fear where no fear was? who dare to think this?  
Nor can the decree of God touching the recovery of his elect from such relapses, help out here, if that be thy case, who ever thus objectest; if as yet, thou art not humbled, nor brought back to God. That thou canst not at present have or keep any evidence of thy acceptance with God, all do grant it impossible; and I have assigned the true reason thereof, from the tenor of his Covenant. Nor canst thou now know that thou art elect, or be assured that thou wert once effectually called, nor consequently that thou shalt ever be renewed again to repentance, whilst thou art not in the way of it. Nor, which is more, thou art not sure to live to another moment of time in order to it; say if thou be'st assured of it. David was ware of this, when he cried unto God; O spare me, that I may recover strength before I go hence and be no more, Ps. 39.13. he knew he was not fit to die; nor yet certain to live neither.  
Dismissing then the Objection, which I have thus largely answered; for that I have not found it by any fully spoken to, though I have found the consequent of it dangerous to many that have insisted on it. Let me once again exhort thee, if thou be'st one who retainest the fear of God at the bottom, to walk in his fear, and to abound in the fruits of righteousness, which is the just Character of one accepted with God. Cast not off the Authority of his Law on the one hand to awe thee to it; on the other hand, account it not mercenary to lay hold of the promise of the Gospel to encourage thee therein, even that of the Text, Of acceptance with God. Nor done't think that thou hast no need of either; diligence in the exercise of Grace, is the only method prescribed by God, for the making thy calling and election sure to thee, 2 Pet. 1.5, 10. No wonder if thou be'st at a loss about thy condition, and afraid to appear before God, if thou hast been, or art neglective in the sear of him, and the fruits thereof, which have been insisted on. Acquaint thyself with God, keep the eye of thy soul fixed towards him; set him always before thee, in thy mind, as the rule and measure, the record and witness, the scope and end, the judge and final rewarder of all thy actions; always, that is habitually, as the Traveller thinketh of the place he is going unto, so often, (though not every instant of time) as not to lose his way at any turning; and this fear will preserve thee in the path way of righteousness, and at length will safely conduct thee to blessedness, Ps. 37.31, 37. Nor be discouraged at thy own weakness, or the rubs in thy way. For, though the youth shall faint and be weary, and the young men utterly fall: they that wait upon the Lord, shall renew their strength. Is. 40.31. they shall neither faint, fall, nor give over. I shall wind up all, in the words of the Preacher, Ecc. 12.13, 14. Let us hear the conclusion of the whole matter; fear God, and keep his commandments; for this is the whole of man. For God shall bring every work into judgement, with every secret thing, whether it be good, or whether it be evil. God is no respecter of persons, etc.  
FINIS.