more but what may be retorted again in like manner I know not If he shall say as some do Christ hath repented believed and done all for thee It may be answered so you say he did for Cain and Judas if he did as much for every man as for any man and yet they are damned If he shall say Christ will give thee a believing penitent heart and will take away thy hard and stony heart this destroyes their own tenet for then there is some speciall grace purchased for and bestowed upon one which another hath no share in But I will not now trouble you with the controversie at large onely for your help to satisfie your selves and silence gainsayers consider what hath been already laid down in the foregoing discourse Christ hath by his own blood obtained eternall redemption for us Heb. 9.12 And this redemption is from dead works to serve the living God as you may see ver 14. How much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot to God purge your conscience from dead works to serve the living God See likewise cap. 10.9 10.14 Then said I Loe I come to doe thy will O God By which will we are sanctified through the offering of the body of Jesus Christ once for all For by one offering he hath for ever perfected them that are sanctified Thus we see he hath redeemed his people from all iniquity as the Apostles expression is Tit. 2.14 He hath purchased for them perfect eternall Sanctification Faith and Repentance which the Gospel requires Christ gives unto his people as a part of what he hath purchased for them He gives repentance unto Israel Acts 5.31 He is Jesus the author and finisher of our faith Heb. 12.2 of his fulnesse we all receive and grace for grace Joh. 1.16 It is from the fulnesse of his Purchase as well as of the fulness of the Grace that dwells in him that his people do receive Christ hath purchased the beginning increase and perfection of all sanctifying and saving grace for his people And herein hath he done more for his people than for others herein hath he done much more for Abel Jacob Peter than for Cain Esau Judas Here is enough to make a partition wall between the Elect and Reprobate 5. This will likewise inform us wherein the multitude of carnal people among us deceive themselves in their accepting of Christ for their Savior They look upoÌ„ Christ as coming to save them from the wrath of God onely that is due unto them for sin and they are willing to be saved by him We doubt not but the vilest sinner that delighteth in his abominations who saith he is willing that Christ should save him from the wrath of the Almighty speake truth We need not question but any man would be willing to be saved from the flames of Hel yea the Devils themselves would not refuse to be delivered from them for nature it self abhorres sufferings Who would be willing to go to a place of everlastâ—ng torment But true faith accepts of Christ as a perfect Saviour to save the soule from all its misery both of sin and suffering And this is the main difference between the faith of a child of God and the Faith of the ignorant and carnall multitude There is not the prophanest wretch but would be willing that God should be reconciled unto him blotting out his sins but how hard a matter is it to perswade a sinner to be reconciled unto God willingly parting with his sins All the wooing intreating beseeching and the best Rhetorick we can use is too little to prevaile 2 Cor. 5.20 Now then we are Ambassadors for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God So saith Peter Dearly beloved I beseech you as strangers and pilgrims abstain from fleshly lusts which warre against the soul This is indeed the great and main work of the Ministers of the Gospel to perswade sinners to accept of Christ for salvation from Sinne sinne is the mire that carnall persons stick in and are unwilling to be drawn out of 6. This will also informe us who they are that are the best Gospel preachers that most exalt the riches and grace of Christ undoubtedly those that preach Christ a Saviour from sinne as well as from the fruit and effects of sinne Many thinke there is no Gospel-preaching but onely the preaching of pardon and remission of all sin to the worst of sinners If we preach the doctrine of Sanctification that is accounted Legall doctrine but if we perswade swearers drunkards and the worst of sinners that they have nothing to do but believe their sins are pardoned already and that the legal work of repenting watching striving against sin and care to please God must not be regarded then we shall be extolled for preachers of free-grace Alas poor mistaken souls are Christ and Grace onely exalted in the pardon of sin and must we take no heed to the sanctification of sinners Is it a Gospel-work to preach Christ as having taken away suffering the fruit of sin and is it a legall Doctrine to preach Christ for the destruction of sin that is the cause of suffering and the worst of evils You have pretended to be admirers of Free-grace if you are so indeed you may here stand and wonder with your selves at your gross mistake and that you have admired the grace of Christ no more You have amired that murder persecution witchcraft blasphemy and the like should be forgiven that Manasseh Paul and many of the Jews that crucified Christ should be freely pardoned you have been ready to cry Grace grace riches of grace grace abounding and super-abounding to such a work as this 'T is true there is cause enough to magnâ—fie this wonderfull work of Christ and we may well say This is the Lords doing and it is mervailous in our eyes I would not willingly in the least dimmish this pardoning grace of Christ Yet come and behold and admire Grace once more to wit the sanctifying Grace of Christ Is it not a wonder to see the Wolf dwell with the Lamb and the Leopard lie down with the Kid and the Calf and the young Lion and the falling together and a little Child to lead them To see the Cow and the beare feed and their young ones lie down together and the Lion eat straw like an Ox To see a sucking Child play upon the hole of the Aspe and the weaned child put his hand upon the Cockatrice den Isa 11.6 7 8. To see a Sinner become a Saint 2 Chr. 33. Gal. 1.23 1 Cor. 10.20 2 Pet. 1.4 1 Joh. 1.3 to see a Sorcerer become a sincere Worshipper of the Living God To see a furious Persecutor become a painfull Preacher of that Faith which once he destroyed To see those that had formerly communion with Devils to be made partakers of the Divine nature
in his Epistle to Titus c. 2. pressing the duties of severall ages sexes and orders of people to ver 11 useth this with other weighty arguments that Christ gave himselfe for us that he might redeem us from all Iniquity and purify unto himselfe a peculiar people zealous of good works ver 14. Thus also Peter exhorting the elect to be active in the wayes of holinesse not fashioning themselves to their former lusts 1. Pet 1. from ver 10. to v. 18. useth this as a most forcible argument among others ye know that ye were not redeemed with corruptible things as Silver and Gold from your vaine conversation received by tradition from your Fathers but with the precious blood of Christ Arg. 1 The First Argument is drawn from Gods honour that is the chief work of Christ our Saviour wherein God is most honoured but God is most honoured in the saving his people from their sins therefore is this the chief work of Christ c. That that is the great or chief work of Christ wherein God is most glorified will need little proof for that must needs be the greatest work that most effectually atteineth the highest end And what end higher than the glory of God which was the supreme end of all Christs undertakings Joh. 17.4 That God is most glorified in the saving his people from their sins is manifest by its contrary God is most yea onely dishonoured by the sinnes and not all by the sufferings e As a cause or occasion given of his dishonour although the wicked take occasion to blaspheme God when his people are brought low Psal 79.10 12. of his people Gods people by their holinesse glorifie him and he is much honoured in the midst of their sufferings whereas Sin dishonours him in the midst of ease and abundance of mercies Gods honour Will well agree with the sufferings of his people but Sin is directly injurious to his glory though by accident he gets himselfe glory by it as he at first produc'd light out of darkness Thus God is much honoured by the great sufferings of Job while he sinneth not Job 1.20 21. yea God is so much honoured that he makes his boast against Satan of his Servant Job cap. 2 3. And the Lord said unto Satan hast thou considered my Servant Job that there is none like him in the Earth a perfect and an upright man one that feareth God and escheweth evill and still he holdeth fast his integrity although thou movedst me against him to destroy him without cause And on the contrary how much is God dishonoured by our sinfull ease and prosperity yea most dishonoured by it in those that are redeemed from the guilt and punishment of sinne The grosse miscarriages of Gods people give occasion to the Enemies of God to blaspheme his name and wayes Thus when David had foulely offended saith the Lord by his Prophet Thou hast given great occasion to the Enemies of the Lord to blaspheme 2 Sam. 12.14 The crimes of Professors are ever the most scandalous yea the sins of Gods dearest children are most offensive to God himselfe because they are also committed against the greatest mercy and loving kindness The Lord in this case is ready to say with the Psalmist Psal 55.12 It was not mine Enemy that reproached me then I could have born it But when a Sinner is saved from his sins God is much honoured both before Angels and Men. Arg. 2 The second Argument is drawn from the greatnesse of the evill of sin above suffering That must needs be the greatest work in our Salvation whereby we are saved from the greatest evill but sin f It is better for a man to be cast into the torments of Hell among the Damned than to be overcome with any Sin Hookers Souls Prepar pag. 16. See Master Burroughs his Treatise of the Evill of Evills is the greatest evill and therefore our Salvation from it must needs be answerable That sin is the greatest evill is evident for many reasons 1. It is the procuring cause of all other evills and therefore must needs it self be the worst of evills The cause is ever more eminent than its effect whether for good or evill a good cause is better than its effect and an evill cause is worse That sin is the onely procuring cause of all evills is without controversie for as sin entred in the world death entred by sin and death passed upon all men for that all have sinned Rom. 5 12. And the wages of sin is death saith Paul Rom. 6.23 Death temporall with all the evills of life as sicknesse wounds sorrowes and whatsoever else tendeth to Death and Death eternall All the horrour of hell is the fruit of sin the foundations of Hell are laid upon sinne Hell the worst of torments was built meerly for sinners therefore sin must be the worst of evills And because that sin is the Souls greatest evill and unhappinesse it is that when God comes to deliver a Soul out of meer pity and bowels of compassion his Eye chiefly pities them and his Bowells yerne over them because of their misery in sinne it selfe as you may read at large Ezek. 16. the former part of the Chapter And the saving mercy that he sheweth his love in is opposed to hardning in sinne rather than damning for sinne Rom. 9.18 He will have mercy on whom he will have mercy and whom he will he hardneth And the punishment of sinne with sin we account the greatest judgement 2. Sinne is Mans greatest evill because it hinders him from the enjoyment of the greatest good which is God himselfe It is sinne onely that separates between God and the Soule this is the onely partition wall Isa 59.2 Your iniquities have separated between you and your God and your sinnes have hid his face from you 3. Sinne is the greatest evill because of all things it is most displeasing to God the chiefest good yea there is nothing displeasing to God but sinne primarily and this is an abomination to him and therefore Sinnes are called in Scripture abominations Ezek. 9.4 And the Lord said unto him goe through the midst of the City through the midst of Jerusalem and set a marke upon the foreheads of the men that sigh and that cry for all the Abominations that be done in the midst thereof Prov. 15.9 The way of ths wicked is an Abomination unto the Lord. And God doth so loath sinners for their sinne that he will not abide them in his sight The foolish shall not stand in thy sight thou hatest all workers of iniquity saith David Psal 5.5 But the evill of suffering is not at all in it selfe displeasing unto God Yea he himselfe who is infinitely good is the Author of it and there is no evill of suffering but what comes from him as the principall efficient Can there be evill in the City and the Lord hath not done it Amos 3.6 As by being saved from sinne Arg. 3 Man is
Christ Jesus came into the world to save sinners of whom I am chief howbeit for this cause I obtained mercy that in me first Jesus Christ might shew forth all long suffering for a pattern to them which shall believe on him to life everlasting 1 Tim. 1.15 16. 4. Consider how averse thou wast to the work of grace upon thy owne-soul Rom. 8.7 The carnall mind is enmity against God not an enemy but enmity it selfe The saving mercy then thou sharest in was neither deserved nor so much as desired by thee yet the Lord pitied thee when thou wast in thy blood and hadst not an heart to pity thy selfe and said unto thee live he hath prevented thee with his goodnesse and was found of thee when thou soughtest him not O let thy heart and mouth be filled with the high praises of God and c Tamen quod nos oneratos obrutosque peccatis à contemplatione suae lucis aversos ac tenebrarum id est iniquitatis dilectione caecatos non omnino deseruit Misitque nobis verbum suum qui est unicus ejus filius quo pro nobis in assumptae carne nato atque pâ—sso quanti Deus hominem penderet nosceremus atque illo sacrificio singulari à peccatis omnibus mundaremur ejusque spiritu in cordibus nostris dilectione diffusa omnibus difficultatibus superatis in aeternam requiem contemplationis ejus ineffabilem dulcedinem veniremus Quae corda quae linguae ad agâ—ndas ei gratias satis esse contenderint Aug. de civ Dei l. 7. c 31. Quantum tibi sumus debitores Domine Deus noste tanti redempti pretio tanto salvati mysterio tanto gratis adjuti benificio Quantum à nobis miseris es timendus amandus honoâ—andus reverendus laudandus benedicendus qui sic nos amasti salvasti sanct ficasti sublimasti Quis diâ—ere quis cogitare sufficiat Aug conf Theo. par 2. c. 14. say Blessed be the Lord God of Israel for he hath visited and redeemed my soule and hath raised me up a horn of salvation My soule doth magnifie the Lord and my spirit hath rejoyced in God my Saviour For he hath regarded the low estate of my forlorn soule He that is mighty hath done great things for me and holy is his name and his mercy is on them that feare him from generation to generation Blesse the Lord O my soule and all that is within me blesse his holy name Blesse the Lord O my soule and forget not all his benefits Who forgiveth all thine iniquities and healeth all thy spirituall diseases Who redeemeth thy life from destruction who crowneth thee with his loving kindnesse and tender mercies I will blesse the Lord while I have a day to live yea the terme of this life is too short to praise thy name O Lord. O let my soule for ever live that being filled with the fulnesse of God and love of Christ which passeth knowledge I may admire and praise the breadth and length and depth and height of thy richest grace and may with the heavenly quire of Angels sing blessing and glory and honour to God in the highest and to the lamb of God that taketh away my sin who sitteth upon the throne to all eternity Amen Hallelujah Exh. 5. Blesse God for every act of sin the Lord hath delivered thee from so far as thou canst observe it Hath Satan at any time assaulted thee with his temptations or hast thou been sorely endangered by thy own corrupt inclinanation to commit sin and hath the Lord prevented thee by any meanes whatsoever Thou hast cause to blesse his name If we have gotten a remarkable victory in warre we take it for our duty to set apart a day of thanksgiving for it If we are recovered from sickness or delivered from any eminent temporall danger we think we are bound to returne praise to God and so we are And should we not be as thankfull yea more thankfull for Gods manifold gracious preservations of us from spirituall dangers Suppose thou wert travailing on a journey with a great charge of money about thee and a company of robbers set upon thee and when their hands were in thy pockets and their Swords and pistols at thy brest God should by a speciall providence bring passengers that way who come in in the very nick of time to save thee both from wounding and robbing Wouldst thou not looke upon it as a speciall favour and be thankfull to God for so great a deliverance and be thankfull and loving to those that came in for thy help Thus is it in thy spirituall condition Thou art as a wayfaring man travailing towards home and thou carriest a precious treasure about thee and how oft hath Satan and his instruments set upon thee to rob thee of what they can and wound thy soule And how oft hath the Lord delivered thee by sending in seasonable checks of conscience motions of his spirit reproofs counsels and advice of Christian friends and instructions by his messengers whereby thou hast been delivered And hast thou not cause to blesse the Lord for thy preservation and for the meanes whereby thou wast preserved Are not spirituall dangers greater then temporall and is not the consequence of them more dangerous if they prevaile And is not the mercy of such a deliverance the more highly to be prized 1 Sam. 25. and God more highly to be praised David hath herein given us a very pertinent example When he sent his servants to Nabal for provision and Nabal returned them back empty with a churlish answer David partly by the instigation of Satan and partly by the heat of his own provoked passion rashly resolved to destroy Nabal all that pertained to him before the morning light and was marching up with four hundred men at his heeles for the execution of his purpose But the Lord sent in Abigail by his gracious providence with seasonable and spiritual counsel whereby David was prevented of the execution of the evil he had intended Now David was presently apprehensive of so great a mercy See how heartily he blesseth God for keeping him from the sin of self-revenge and blesseth the instrument also whereby he was preserved 1 Sam. 25.32 33. And David said to Abigail Blessed be the Lord God of Israel which hath sent thee this day to meet me And blessed be thy advice and blessed be thou which hast kept me this day from coming to shed blood and from avenging my self with mine own hand And again ver 39. When David heard that Nabal was dead he said blessed be the Lord that hath pleaded the cause of my reproach from the hand of Nabal and hath kept his servant from evil Thus consider with thy self Hath the Lord at any time delivered thee from the attempts of thy spiritual enemies whether by violent onsets or by more subtill contrivances Call upon thy heart to affectionate praise and thanksgiving for so great a
to be received and evill to be removed Leigh on the Promises p. 5. Promissio Dei est denunoratio futurorum bonorum nobis dandorum c. Polan Syntag. l. 6. c. 31. not of such as had an eternall Being A Promise of what is already done or past is a contradiction in termes Prop. 2. When Christ undertook the work of the Salvation of his people he did at once undertake both their Justification and Sanctification Heb. 10. to v. 19. Prop. 3. I take Sanctification here in the sense as our Divines usually do to wit for the whole work of grace upon the soul after its first closing with Christ Christ did make one intire purchase of his peoples Salvation meriting both Sanctifying and pardoning grace for sinfull and guilty men who upon the purchase made had as much right to the one as to the other and no more Isa 53.5 Gal. 3.10 Tit. 2.14 1 Pet. 1.18 19. Hebr. 10. to v. 19. Therefore we can no more conclude Corol. that we were actually pardoned and justified immediately upon the price that Christ paid then that we were actually Sanctified Christ in his Gospell-offer tendereth himself both for our Justification and Sanctification Prop. 4. and commandeth us so to accept of him requiring Faith repentance and sincere obedience of all those that will be his And he that will not imbrace him for Sanctification shall not have him for Justification he that is not willing to have his sins mortified shall not have them pardoned Christ will be a whole Saviour or no Saviour Acts. 3.19 Repent and be converted that your sins may be blotted out c. Luke 13.3 5.19.27 Hence that offer Acts 3.19 of Remission of sins upon condition of repentance and conversion to God and all others in Scripture of the like nature are not the lesse but the more free because conditionall For the condition that is required is our priviledge Our turning from God by sin is our greatest misery and our conversion or turning to God in holinesse is our greatest happinesse as you have formerly heard 2. what the Lord requireth of his people he communicateth to them his grace for the performance of according to the tenour of the New-Covenant as in the next proposition So that the condition required doth but injoyne us to accept of a double blessing and oblige us to minde our whole Salvation to wit from sin as well as suffering that God may be the more glorified in the riches of his grace They are therefore utterly mistaken yea they much eclipse and lessen Gospell grace and turne most part of the Gospell into Law who call all conditionall promises the voice of the Law and not of the Gospell Suppose a King should offer to a poor unworthy subject two most precious Jewels joyned together in a golden link tendring them to him freely tels him withall Thou shalt not have the one without the other but take them both together as they are tendred Would it be wel for this poor man to say The gift would be more free of greater bounty if I might break that golden link and take one of the jewels without the other it is a diminishing of the freenesse of the gift that you injoyne me to take them both This is plainely the case The Lord hath in the Gospell individually linked together both his pardoning and Sanctifying grace but flesh and blood would fain break this golden link We are naturally willing to have our sins pardoned that we may be freed from suffering but nature is an enemy to Sanctifying grace Christ as the efficient cause 5. Prop. pardons the sins that are past and Sanctifies the sinner when he doth actually convert or bring him home from Satan to God so that those that come unto Christ or believe in him are then made actuall partakers both of Iustifying and Sanctifying grace of Iustifying grace by the imputation of Christs righteousnesse of Sanctifying grace by the reall communication of his grace unto them That as all the children of the first Adam are subject to sin and misery in the day of their generation and birth so all the children of the second Adam Jesus Christ are delivered from a state both of sin and condemnation in the day of their regeneration and new-birth Thus Paul as Christs instrument was sent to the Gentiles To open their eyes to turn them from darknesse to light and from the power of Satan to God that they might receive forgivenesse of sins and inheritance among them which are sanctified Acts 26.18 See also 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus Here the Apostle maketh a plain Antithesis between what they then were what they had been formerly Ye are washed that is cleansed by the blood of Christ which was signified by the water of your Baptisme both from the guilt and state of sin ye are sanctified ye are justified Now make up the other part of the Antithesis and it must be this Ye were unsanctified ye were unjustified And when was that before they were converted when they lived in such sins as are mentioned ver 9. and 10. they were committers of them and guilty before God excluded from an actuall title to the Kingdome of God Such were some of you but ye are washed c. Eph. 2. to ver 10. Rom. 4.28 ch 5.1 Act. 15.9 Those then Corol. 1. that say Faith doth but manifest our Justification may as well say it doth but manifest our Sanctification for they were both proposed purchased and wrought together Hence Sanctifying grace is the necessary qualification of a justified person because Christ doth not bestow these saving mercies severally but jointly and individually where his sanctifying grace is not communicated his righteousnesse is not imputed and hereby even by sanctifying grace wrought in us we are to try our actuall interest in Jesus Christ Hence those that are perplexed with the sense of Gods displeasure pinched with the want of grace are to come to Christ for help in both kinds Those that say they dare not believe nor lay hold upon the Promises for the remission of sins because they are of unhumbled and impenitent hearts must learn to come to Christ that their hearts may be broken and humbled It is he that gives repentance unto Israel as well as remission of sins The believing sinner Prop. 6. being justified from all the sins that are past and sanctified inchoately The pardon continueth good in Law and the sanctifying grace bestowed is conserved by the same Jesus Corol. Hence the Elect of God though they many times fall to their sore wounding from the lively actings of grace and under Gods just paternal displeasure yet they never fall from a state of grace and their heavenly Fathers affectionate love Psal 89 28. to 34. with Isa 55.3 Prop. 7. Those that are regenerate being but partly renewed although in every part are subject to many infirmities and many back-slidings n Novis peccatis quantum in nobis est abdicamus no à gratia Dei Ita fit ut quotidiana peccatorum remissione upus habeant Sancti omne quia baec sola in Dei familia nos retiret Bulling in 1 Joh. 1.7 and the same Jesus who was the giver and preserver of the forementioned favours multiplieth pardons with renewing grace Hos 14.4 I will heale their back slidings I will love them freely for mine anger is turned away from him Thus in the salutation of both Peters Epistles he prayeth grace and peace be multiplied 1 Pet. 1.2 2 Pet. 1.2 And this renewing grace maketh the soul importunate for pardon of sin and power against sin Thus David when he was restored from his great fall prayed Psal 51.9 10 11. Hide thy face from my sins and blot out all mine iniquities Create in me a clean heart O God and renew a right spirit within me Cast me not away from thy presence and take not thy holy spirit from me Hence the godly are to pray daily for pardon of sin and power against it Corol. Thus Christ taught his Disciples to pray Forgive us our trespasses and lead us not into temptation but deliver us from evil And here note that as in the fourth Petition he teacheth them and us daily to pray for our daily sustenance so in these Petitions which are adjoyned with a conjunction copulative he teacheth daily to pray for daily forgiveness and for daily preservation against tentations And it were far better for us to be a day without our daily Bread than without our daily Pardoning supporting and renewing grace It is true the Lord hath promised both and will perform what he hath promised yet thus saith the Lord I will for this be inquired of by the house of Israel to do it for them Ezek. 36.37 And because the Lord hath thus promised his people have the more incouragement and ground to pray Forgive us c. At the hour of death Prop. 8 the souls of the Saints are perfectly freed both from sin and guilt and so translated to heaven Heb. 12.23 Rev. 21.27 Prop. 9. Gloria ista inchâ—atur in hâc vita post mortem corporis fit auctior tandem à resurrectione perficitur Alst Qu. Theo. c. 41. At the general Resurrection and great day of Judgement the redeemed of the Lord shall be sententially justified before Angels and Men and perfectly sanctified in the whole man consisting of soul and body united to become meet instruments for the everlasting praises of God their Saviour To whom be glory for ever AMEN FINIS
SALVATION FROM SINNE BY JESVS CHRIST OR The Doctrine of SANCTIFICATION which is the greater part of our SALVATION founded upon CHRIST who is both the Meritorious and Efficient cause of Sanctifying Grace purchasing it for working perfecting it in his people Applied as it was specially intended for the better information of our Judgements and quickning of our Affections in holiness wherein our everlasting happiness chiefly consisteth Preached in the weekly Lecture at Evesham in the County of Worcester By GEORGE HOPKINS M. A. Minister of the Gospel there JOHN 1.29 Behold the Lamb of God which taketh away the sins of the world LONDON Printed by J. G. for Nathanael Web and William Granâ—ham at the black Beare in Paul's Church-yard neere the little North doore 1655. To the people of my special charge in the Burrough of Evesham Both Magistrates and others Dearly Beloved I Know not to whom I may better dedicate this little Treatise than to your selves to whom I have dedicated my self under Christ in the work of the Gospel from my first beginning to be a constant Preacher of the Gospel And I have accounted it my priviledge to succeed such faithfull Ministers who for many yeares continually instructed you in the wayes of holinesse The first of them was Doctor Baily who preached unto some of you yet living the Practice of Piety which he after published And during the time of my continuance among you I have not ceased to preach according to my talents the Doctrine which is according to godlinesse As Paul required Timothy to charge some that they preach no other Doctrine So I charge you as having received the charge of you that ye receive none other Doctrine than what is according to godlinesse Be not hasty to heare such as bring contrary Doctrine run not with men of itching eares after such as are admired for teaching meer Novelty Wandring starres to which such teachers are compared in Scripture sparkle more than the fixed starres of greatest magnitude And one Comet or Blazing starre though it portend mischief is more wondred at than all the Starres of Heaven yea than the Sun in the firmament But be you carefull with the wise men to follow such starres whose motion tends to the place where your Saviour is And although you finde him here not clad in soft rayment nor deckt with tapestry but as in his infancy laid in straw yet think not much to bow down and worship him and offer your gifts your whole selves spirit soule and body of far greater value than gold frankincense and myrrhe as due to him who offered his soule a sacrifice for you Beware of being intangled with the profits and pleasures of the world which as I have lately shewed you are the two great barres that hinder soules from coming to Christ Think it not much to attend once in a week upon a Lecture sermon Those that will not leave their ordinary worldly businesse to attend upon the Word of Christ for one hour when they may return to it again will be loath to forsake all to follow Christ if they should be called to it and without this you cannot be his true Disciples Oh be not like the murmuring Israelites that despised the heavenly Manna because it fell daily at their tent doores and lusted after flesh Be not like the multitude of unthankfull poore that wax wanton in this time of plenty Lest the Lord by sending among you a famine of hearing the Word cause it to become precious But while you have the Ordinances of grace wait diligently upon Christ who is the fountain of grace in them Pray and labour for sanctified hearts and lives considering that Holinesse is your reall Happinesse as I have more largely taught you in these following Sermons Never feare that my pressing you or your pressing on to holiness or good works will in the least derogate from the freenesse of Gods grace for they are not your own work but Gods work in you and by you neither by them do you adde any thing to God but God to you you doe not increase his glory but he augments your happinesse so that what good you doe being done in the strength of his grace and tending to the perfection of your own soules makes no Recompence to God but makes you the greater Debtors to him The more holy and abundant you are in good works the more you have received from God and the more you owe to God And you have no more cause to glory in your selves for what good you do than to glory in your selves for the free pardon and remission of your sinnes These Sermons were not preached neither are they now published without my unfeigned prayers to God for a blessing upon them to your soules As I have been at the paines to compose preaâ—h and publish them in which I have found Gods assistance and direction for your sakes so be you at the paines to read them carefully and practise them diligently which that you may be enabled to doe pray earnestly that so glory may redound to God advantage to your own soules and comfort to Your unworthy but faithfull Minister of Christ Geo Hopkins HOlinesse being the very Image of God upon the soule and the blessed perfection in which we were Created to the reparation whereof we are Redeemed by Christ renewed by the holy Ghost conducted by the Word and furthered by all Gods Ordinances and in which so much of our everlasting Blessednesse will consist It is no wonder if it have many Adversaries in the world and if Satan and all ungodly men do imploy their wit and power to extinguish it subtill Hereticks secretly undermine it and bring in Doctrines which if practically entertained would destroy it The Libertines more plainly slight and contemne it and the profane do openly deride and persecute it No man but the Son hath seen God at any time but in the glasse of his Word and Works must we here behold him One of these Glasses is the Church and its sanctified Members here do the wicked see the holinesse of God and hate it here do the just behold the holinesse of God and love it It is as neglecters and despisers of Christ in his holy ones that the wicked are condemned as lovers of Christ in his holy ones that the righteous are rewarded in the judgement that is before us Mat. 25. All Doctrines and Practises therefore that derogate from Sanctification do tend to Damnation and are enmity against God The usuall wayes by which the Deceiver and his Instruments attempt this work are these foure 1. By denying the necessity and true ends and uses of holinesse and perswading men that it is necessary no otherwise than as an evidence of some better thing or as a point of gratitude onely for salvation received when as it is part of our salvation it self and a necessary meanes to the rest which yet remaineth 2. By setting Justification and Sanctification in opposition as
this age be expired This sore evil is both our great sin and heavy judgement And for thi◠and by this justly may the Kingdome of God be taken from us given to a Nation bringing forth the fruits thereof O that God would both pardon and remove this devouring evil and create peace in the hearts and Churches of his Saints Then should I hope to see holinesse in a thriving condition in the midst of contention it must needs be languishing For where envying and strife is there is confusion and every evil work Jam. 3.16 And 't is not without cause that peace and holinesse are linked together Heb. 12.14 Reader thou wilt find in this small piece little of Controversie but something of the mysterie of godlinesse 1 Tim. 3.16 which I hope is without Controversie with thee The Antinomian and Libertine which are scarcely two but rather one are the chiefest Adversaries that I oppose which every Minister of the Gospel must do that will preach practicall Divinity Yea which every man must really confute that will be a serious Christian and if thou art such a one thy self though but of small gifts it is probable thou hast besides thy Bible divers better Treatises than this written by some such men as Preston Sibbs Bolton Ball c. which I shall not desire thee to lay aside for the reading of this But if thou hast spare time to reade variety thou hadst better read this than many of the swarming Pamphlets that flie abroad in these times Thou wilt find cause enough I am confident to approve the subject although if thou art judicious thou maist have reason to blame me for handling it no better Here are I hope but few 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things hard to be understood for 't is my usuall course in preaching to run with Ahimaaz the way of the plain that so I may the sooner bring good tidings to the soule Such as it is I leave it to thy candid perusall at thy leisure It was first preached to the people of my own Charge and since published specially for their sakes And now that others also may reap some spirituall advantage by it is the unfeigned desire and earnest prayer of Thy Servant and Fellow-servant in the Work of our Lord Geo Hopkins The Contents CHAP. I. WHy fallen Angels are left to perish and Man redeemed p. 1 The Analysis of the chap. Mat. 1. and Explication of the Text ver 21. p 4 Doct. The great work of Christ our Saviour is the saving of his people from their sins even from sin it self p. 7 Explained in 5. Propositions p. 8 Proved by Scripture p. 9 Four Arguments confirming the Doct. 1. Hereby God is most honoured p. 10 2. Hereby Man is delivered from the greatest Evil. Sinne proved to be so p. 12 3. Hereby Man is restored to the chiefest good that he is capable of Holinesse proved to be so p. 15 4. Arguments drawn from the current of Scripture which treats most of the Doctrine of Sanctification p. 25 Obj. from Gal. 3.13 and Luke 1.71 72. answered p. 27 CHAP. II. How Christ saveth his people from their Sinnes I. As the Meritorious cause purchasing Sanctification for them p. 29 II. As the Efficient cause working sanctifying Grace in them He is 1. The Procreating cause p. 34 Obj. The Holy Ghost is in a speciall manner called our Sanctifier Answer'd p. 37 2. The Conserving cause p. 40 3. The Perfecting cause working perfection of Grace in his people 1. Comparative 2. Absolute p. 44 Qu. Why are we not perfectly sanctified at our first Conversion Answered p. 49 The Instrumentall causes of our Sanctification 1. Whereby Grace is first wrought p. 51 2. Whereby it is preserved and increased p. 55 The subject of this Salvation the Elect by nature children of wrath p. 57 The power by which they are saved is an Almighty power And why necessary so to be p 60 Six Propositions for the further clearing of it p. 62 Obj. If man be meerely passive in the work of Conversion to what purpose should a carnall person use the meanes of Grace Answered p. 65 Obj. Against outward teaching from Jer. 31.33 34. and Heb. 8.10 11. Answered ibid. CHAP. III. The Uses of Information 1. Inf. How from this Doctrine to answer a Popish Argument 1. Against Justification by Faith in Christ alone 2. Against Assurance of Salvation p. 70 2. No wonder if the godly want assurance of their Salvation when they fall foully p. 74 3. We may and must avoid evil and do good to this end that we may escape Hell and obtain Heaven p. 76 4. Christ hath not died and done alike for all men p. 79 5. The difference between saving Faith and the Faith of carnall persons p. 83 6. Those that preach the Doctrine of Sanctification as well as Justification are the best Gospel-preachers p. 84 7. Those that have most grace are the best Christians not they that have the greatest Gifts Gifts and Grace compared p. 93 8. A Soule given up to a state of sin is in a most sad condition worse than those that fall under the worst of Judgements p. 101 CHAP. IV. The Uses of Reproof I. To such as hinder the salvation of their own soules p. 105 II. To such as hinder the salvation of others 1. Such as teach corrupt Doctrine p. 110 2. Such as are enemies to Church-reformation p. 118 3. Church-dividers p. 119 Their sin aggravated by eight Considerations p. 126 The sin not the lesse because many godly persons are guilty of it p. 132 4. Such as give bad Example p. 134 Bad example the more dangerous 1. In Ministers 2. In Magistrates and other Persons of note 3. In Superiours of neere Relation as Parents Masters 4. In eminent Professors p. 135 5. Such as intice counsell or perswade others to sin p. 143 6. Persecutors p. 148 CHAP. V. The Uses of Exhortation I. In Generall To get the heart deeply possessed with a serious consideration of this Truth That the great work of Christ our Saviour is the saving of his people from their sins The not understanding or not considering this is the cause of divers evils p. 153 For the better understanding of this it is shewed how the Sanctifying work of Christ is specially held forth as well as his Justifying work Of the Old Test 1. In the Sacraments and Types p. 159 2. In the Promises p 162 3. In the Prophesies ibid. 4. In the Sacraments of the New T. p. 164 5. In the Gospel-invitations and other Scriptures p. 165 The Exhortation further prosecuted 173 Obj. Must we be saved by our Graces and Duties Answered in seven Propositions p. 174 II. The Exhortation Particularly directed 1. To such as are carnall p. 177 Obj. A naturall man hath not power to convert himself Answered p. 178 Carnall Persons left without excuse for 1. God is willing of their salvation p. 179 2. Christ is willing of their salvation p. 179 Five
flesh of our flesh he might become unto us a meet Saviour And the verity mysterie of his Incarnation is plainly recorded in this Chapter Which divides it self into two generall parts 1. A Genealogy of Christ from the beginning of the Chapter to ver 18. 2. The History of his Nativity from thence to the end of the Chapter In which that I may clear the way to the Text consider with me these few particulars 1. Mary's Conception She was found to be with child v. 18. 2. Josephs false-Conception or misapprehension concerning it which made him afraid to take his espoused wife and this caused 3. His Resolution to put her away privily ver 19. but before the Execution of his purpose behold 4. Gods timely prevention feare not to take unto thee Mary thy Wife c. ver 20. In which yet more particularly consider how God teacheth Joseph 1. By whom Mary had conceived viz. By the Holy Ghost 2. What she should bring forth She shall bring forth a Son v. 21. 3. What he should name him thou shalt call his name Jesus 4. The reason of the name For he shall save his people from their sins In this worke of Salvation according to the words in the Text consider 1. The Efficient Cause or person saving Jesus 2. The Subject or person saved his people 3. The evill from which from their sins 1. The person saving is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour from the Hebrew root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to save The reason of the name then is from the nature of the worke he takes in hand 2. By his people which are the persons saved we understand not the nation of the Jews adaequately as if they all and onely they were his people here spoken of They were indeed his people 1. by nation and his naturall relation as man unto them himselfe being of the seed of Abraham as appeares in his Genealogy 2. They were his people by outward profession for they professed faith in and waited for the promised Messias yea and to them onely was he at first sent for saith Christ Mat. 15.24 I am not sent but to the lost sheep of the house of Israel But the generality of them did not imbrace him for when he came to his owne his owne received him not Joh. 1.11 Therefore by his people the nation of the Jewes is not here understood 2. Neither by his people d Apostolus ait Conclusit enim Deus omnes in infidelitate ut omnium misereatur Quos omnes nifi de quibus lo quebatuâ— tanquam dicens vos illos Deus ergo Gentiles Judaeos quos praescivit praedestinavit conforme fieri imagini fiâ—i sui omnes in infidelitate conclusit ut de amartiudine infidelitatis suae paeuitendo confusi ad dulcedinem misericordiae Dei credendo conversi clamarent illud in Psal Quam multa multitudo dulcedinis tuae Domine quem abscondisti timentibus te perfecisti autem sperantibus non inse sed in te Omnium itaque miseretur vasorum misericordiae Quid est omnium Et eorum scilicet quos ex Gentibus â—â—um quos ex Judaeis praedestinavit voâ—avit juscificavit glorificavit non omnium hominum sed istorum omnium nominem darenaturus Aug. de Civ Dei lib. 20 cap. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est sibi datum à Patre ut ipse loquitur John 17. Periphrasis electorum Piscat in loc doe we understand all Mankinde as some would have it Aâ—l of all nations are not his people but some out of every nation according to that new song Rev. 5.9 Thou wast slaine and hast redeemed us to God by thy blood out of every kindred and tongue and people and Nation Yea the words themselves his people are restrictive and intimate not an extension to all men but a limitation to some onely 3. By his people therefore we understand those that are his by donation those that were given him by the Father Joh. 6.37 All that the Father giveth me shall come unto me Thus saith the Lord also to Paul concerning Corinth Act. 18.10 I have much people in this City The evill from which they are saved is their sins and doubtlesse from their sufferings too but as their sins onely are expressely mentioned as that from which they should be saved and this the reason why Christ should be named Jesus so doubtlesse this is that that Christ primarily and chiefly intended to save his people from their sins even from sin it selfe at which I mainely aim in this Discourse Whence observe That the great work of Christ our Saviour is the saving of his people from their sins Even from sin it selfe For our more cleer proceeding I shall lay down these following positions 1. Man is fallen from God and by nature lyes under two great evills 1. Sin 2. Wrath for sin 2. It is the work of Christ to save his people from both these 3. Our Salvation by Christ from the wrath of God due for sin is a mercy so farre beyond our ability to deserve or requite that if we had the tongue of men and Angels we could never sufficiently praise God and Christ our Redeemer for this unspeakable mercy 4. Yet the work of our Salvation from Sin it selfe is a greater mercy to us and this is the Master-piece of what Christ our Saviour hath undertaken for us 5. By Salvation from sin I doe not understand a bare removall of corrupt qualities but a procuring and bestowing of good instead thereof for we are redeemed as we are called from uncleanness to holinesse And the privation of morall good in man is a sin as well as the position of morall evill and in this latitude the Apostle defines sin in that one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transgression of the Law 1 Job 3.4 Which consisteth both in Affirmative and Negative precepts and the not being and doing what is commanded is a transgression as well as being and doing what is forbidden The Doctrine being thus stated I proceed to the proof of it 1. by Scripture 2. by Argument There are divers Scriptures that speak to our purpose amongst many take these few First heare what Christs harbinger speakes yea see how he points him out Joh. 1.29 Behold the Lamb of God which taketh away the sins of the World And Iohn saith that he was manifested to take away our sins 1. Joh. 3.5 And the blood of Jesus Christ cleanseth us from all sin 1 Joh. 1.7 that he loved and washed us from our sins in his owne blood Rev. 1.5 In all these texts we see that sin onely is expressed and I believe that which is specially intended although I know that the guilt and fruit of sin is also included Thus Paul tells us that Christ loved his Church and gave himselfe for it that he might sanctifie and cleanse it Eph. 5.25.26 thus likewise
doe good Secondly the threats are to deter us from disobedience Thirdly the Promises most of them are of the rewards of grace n i. e. Gracious rewards or rewards not for grace in us but from grace in God for our encouragement to all holy obedience Fourthly the Examples are 1. Of wicked men in the wayes of wickednesse and the judgement of God upon them for it that we may beware of partaking in their sins lest we be also partakers of their plagues 2. Examples of godly men in the wayes of holinesse and of the blessing of God upon them in their wayes that we may be excited to tread in their steps And thus we see that the Scripture which is the Word of life and salvation by Christ is the doctrine of holinesse leading us all along in the wayes of Sanctification Yea Christs owne Sermons if we doe but observe them are most upon this subject But doth not Paul say Object that Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3.13 And are we not said to be saved and delivered by Christ out of the hand of our enemies Luk. 1.71 74. How then is the great work of Christ the saving of his people from sin it selfe That Christ hath redeemed us from the curse of the Law is true Answ and 't is a great work yet it doth not follow that this is his main work but the contrary hath been proved already viz. our redemption from sin is the greater Is not our own corrupt flesh the worst enemy we have Is not that one Enemy within us worse than all our Enemies without us What hurt could all the rest doe were it not for our own in-bred corruption Satan and the world were as great yea greater enemies to Christ but could not prevail upon him because they found no evil in him Sinne is the very chains o Nam vinctos nos tenebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum apud Dav. in Col. c. 2. v. 15. and fetters wherein Satan binds the soule and leads it away captive Thou art in the gall of bitternesse and bond of iniquity said Peter to Simon Magus Act. 8.23 The Devils snares are baited with alluring temptations to sin and those that resist the temptation escape the snare And although by reason of our corruption we are lyable to be tormented by Satan and Satan as Gods Executioner hath committed unto him the power of death Heb. 2.14 yet that power whereby he leads us captive into sin at his will is far worse 3. It is said in the fore-mentioned Text Luk. 1.74 75. that we are delivered out of the hands of our enemies that we might serve the Lord in holiness and righteousness In which words it appears that our being rescued out of the hands of our enemies refers as a means to our serving God in holinesse and righteousnesse as the end If a Servant should be imprisoned for some wrong done and his Master desirous of his service ransometh and enlargeth him the servants enlargement is first procured but his Masters service is chiefly intended Having thus by Scripture and Argument proved That the great work of Christ is the saving his people from their sins I shall in the next place shew you how it is that he accomplisheth for his people this great salvation CHAP. II. CHRIST saves his people from their sins 1. As the meritorious cause purchasing Sanctification for them 2. As the Efficient cause working sanctifying grace in them 1. I. Christ the meritorious cause of our sanctification As the meritorious p Confiderandae hic sunt causae cur Servator noster appellatus sit Jesus item Christus Ac Jesus quidem nomine Hebraico quod Latinè est Servator appellatus est quia servavit etiamnum servat populum suum id est electos à peccatis infra v. 21. Servat autem duobus modis merito efficaciā Merito quiae morte sua meritus est electis apud Deum remissionem peccatorum ac donationem Spiritus Sancti vitae eternae Efficaci â vero quia per Spiritum S. praedicationem Evangelii efficit in illis fidem quae meritum in promissione Evangelii amplectuntur et ex fide studium serviendi Deo secundùm sancta ipsius mandata Piscat Observat in Mat. c. 1. v. 16. cause by his death and resurrection purchasing for them the mortification of sin and spirituall resurrection to newnesse of life This he doth by vertue of his Priestly office Thus saith the Prophet Isa 53. 10 11. When thou shalt make his soule an offering for Sinne he shall see his seed he shall prolong his dayes he shall see the travails of his soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall see seed so 't is in the Hebrew and whether we read it indefinitely a seed or his seed it matters not But a plentifull increase of spirituall seed is here understood to which that of our Saviour Christ may allude Io. 12.24 Except Corn or Wheat fall and dye it abideth alone but if it dye it bringeth forth much fruit As the sown seed by dying bringeth forth a plentifull increase So Christ by his death bringeth many sons to glory which is begun in the work of grace wherein those that were dead in trespasses and sins are raised up to spirituall life which is eternall Or as from Abraham and Sarah as a dead stock from Isaac destinated to the slaughter and received from the dead in a figure there arose a seed as the stars of heaven for multitude So from Christ the Anti-type sacrificed and dead there springs a numerous off-spring who derive life from him as may be intimated in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall prolong dayes the word his is not in the Hebrew our translation supplyes it and so some understand it of Christ himselfe being raised again to dye no more Others read it he shall prolong their dayes understanding it of his seed being to continue here successively to the end of the world and then to live with him for evermore I conceive it will be no inconvenience to understand it of Christ mysticall and to include both the former interpretations for Christ raised up himselfe to life and his seed have life in and through him As saith Christ himselfe Iohn 14.19 Because I live ye shall live also And saith Paul Col. 3 3. Our life is hid with Christ as the fountain or root And Gal. 2.20 I am crucified with Christ neverthelesse I live yet not I but Christ liveth in me He shall see the travel of his soul i. e. the fruit of his travell and be satisfied Though his pangs were as a woman travelling with child and farre more sharp yet he shall not be as those that travelled in paine and brought forth winde Isa 26.8 Nor as those that brought children to the birth and had no strength to bring forth Isa 37.3 Nor as those that bring
inquit scimus ex parte prophetamus cum dutem venerit id quod perfectum est quod ex parte est evacuabitur Deinde ut quomodo possee aliqua similitudine ostendere quantum ab illa quae fatura est distet haec vita non qualiumcunque hominum verum etiam qui praecipua hîc sanctitate suut praediti Cum essem inquit parvus quasi parvulus sapiebam c. Aug. de Civ Dei lib. 22. cap. 29. and upon the whole man at the great resurrection then shall the whole man be wholly perfect perfect Soul and perfect Body united together and when they are brought to the heavenly Canaan the Canaanites shall be no more in the land as thornes in their eyes and goads in their sides no more arising of sinne in the Soule no more imperfections cleaving to their Seraphicall Hallelujahs nothing wanting that may be further desired to the compleating of their happinesse Thus Christ is not like a foolish builder that laid a foundation and was not able to finish it but he layes the foundation and carrieth on the building of grace here which he compleatly perfects and beautifully adornes in glory hereafter In this great work of saving his people from their sins Christ is all and in all He is all Meritoriously purchasing grace for them He is all Efficiently working grace in them He infuseth grace preserveth grace increaseth grace and perfecteth grace He is not like unto Moses that brought the children of Issrael out of Egypt and died when he came neere to the borders of Canaan Nor like unto Joshua that brought them into Canaan but began the work where Moses left But both of them together will more fitly typifie the work of Christ our Saviour a Ipse Christus is propriè est qui nos vocat fide vesipiscentia donat ac credentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justificat regenerat vivificet servitque in vitam aeternam Zâ—nch de dispens salutis per Christum Thes 17. who brings his people out of bondage from under their hard taskmasters leads them safe through the wildernesse of this world and peaceably setleth them in their everlasting rest having subdued all their enemies under their feet Quest But why are we not perfectly saved from sin by being wholy Sanctified at once even at our first conversion Answ 1. Some say this is done for the greater exaltation of Gods free Grace to make us the more sensible of what he hath done for us that we may have no cause of glorying in our selves but may give all the glory unto God But this Answer seemes to me to be of no great force For had we bin Sanctified wholly at once the work would have been no lesse of grace then now it is there would have bin nothing of our merit in it If a Physitian should undertake freely and upon his own care and charge to heal a poor sick person who is not able to give him a Fee is it not as free if he thought it fit to cure him perfectly in a day as if he take seaven yeares to perfect the cure Neither should we have bin lesse sensible of what the Lord had done or have gloried the more in our selves or the less in God Yea had we bin perfectly Sanctified all at once should we not have bin the more sensible of so weighty and suddaine a change and have gloried less in our selves and more in God in that state of perfect Sanctification then now we are able to doe in a state of imperfection We set up our own and diminish the due praises of God our Saviour till we come to a state of perfect holinesse 2. Neither dare I adventure to say with some that this is done to keep us humble and low in our owne eyes 'T is true I know that our daily imperfections are matters of humiliation and the consideration of them should make us the more humble But were we perfectly sanctified we should be perfectly humble and there would be no room for pride Neither doe I apprehend any great weight in what other particular reasons I have seen given for it For I doe not remember any speciall reason given in Scripture It is sufficient that God hath revealed it his will to have it so and we are abundantly bound to be thankfull for our deliverance whether it be sooner or later compleated We lost our stock of grace sodainly and are long in recovering our losse We were wounded in a moment but are not so soon healed Our Chirurgion was able to have wrought the cure in as little time as we made the wound But let us waite the Lords leisure for the healing of our Souls in his own order without too curiously prying into the reason of his method Though the work of Salvation from sin be wholly the work of Christ Instrumentall causes of Sanctification both in Purchase and application as hath been already shewed yet he is pleased to fit and make use of instruments for bringing in and leading on his people in the waies of holinesse The instrument that Christ makes use of in the first Sanctification of grown persons for infants such in whom Grace is wrought are sanctified without meanes is his Word or Gospel Rom. 10.17 Faith cometh by hearing and hearing by the Word of God And the Gospel is called the power of God unto Salvation Rom. 1.16 Our Saviour Jesus Christ hath abolished death and brought life and immortality to light through the Gospel 2 Tim. 1.10 which is termed the word of reconciliation 2 Cor. 5.18 19. And the word which is able to save our Soules James 1.21 And saith Paul to the Thessalonians 2 Ep. 2.13 14. God hath from the beginning chosen you to Salvation through sanctification of the Spirit and beliefe of the truth whereunto he called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ The word discovers our sin and misery Rom. 7. James 2.9 Rev. 3.17 And directs us to the Fountaine of Grace for healing and help Isa 55.1 2 3. Zach. 13.1 Mat. 11.28 29. Ioh. 17.37 38. The Word being but an Instrument workes not without the spirit of Christ which is the Principall Efficient b Instrumentum non movet nisi moveatur as we say The instrument moves not unlesse it be moved As a Sword cuts not without some hand to weild it so the Word though it be sharper then a two-edged sword slayeth not corruption nor converteth the Soule but as it is set home by the power of the Spirit and this may be one reason why the Word of God is called the word of the Spirit Eph. 6.17 Dr. Gouge upon the place gives two reasons why the Word of God is called the Sword of the Spirit 1. In regard of the Author of it 2 Pet. 1.21 2. In regard of the nature or kind of it for it is spirituall and so opposed to a materiall sword made of mettall which may be
former part of the tenth Chapter Now in the Epistle to the Hebrews the Apostle clearly shews that Christ was the substance of those things whereof the Ceremonies were shadows and that as Moses taught outwardly onely so Christ alone teacheth inwardly powerfully and effectually writing his Lawes in the hearts of his people So that all as I conceive that can be truly gathered out of these words is that the inward effectuall teaching or writing of the Law upon the heart is the proper and peculiar work of Christ and he was therefore to be preferred farre above Moses so highly magnified by the Jewes who being but a Minister could onely teach outwardly CHAP. III. IF the great work of Christ our Saviour be the saving of his people from their sins then this may informe us how to answer an argument of the Papists against two points of Doctrine wherein we with the Reformed Churches differ from them The first is the Doctrine of Iustification The second is the Doctrine of assurance of Salvation In the Doctrine of Iustification say they that which maketh us righteous before God and causeth us to be accepted to life everlasting is remission of sinnes and the habits of inward righteousnesse or Charity with the fruits thereof We deny the habits of righteousnesse or Sanctification to be the thing by which in whole or in part we are to be justified in the sight of God either as satisfactory to Justice or Meritorious of Reward and affirme that we are justified by Faith in Christ alone without the deeds of the Law They object among many other Arguments that our way of Justification by Faith alone is the way to banish good workes out of the world and to open a gate for carnall liberty To which our Divines usually answer that we are justified by Faith alone but not by such a Faith as is alone that it is such a Faith as worketh by love and brings forth the fruits of righteousnesse And although we do not doe good works to be justified by them as any part of our legall righteousnesse yet the practice of good workes we hold most necessary for many other good reasons But not intending to give any account of those many reasons we assigne let us consider what answer this Doctrine in hand will afford Saving Faith is to accept of and embrace Christ for Salvation to wit that we may have that Salvation applyed to us which he hath purchased for us and what that is hath been already shewed to wit Salvation from sinne and not meerely from wrath for sinne This is Salvation both in Scripture-sense and language as you have heard at large Christ did not purchase our Salvation piece-meale neither doth he bestow it piece-meale neither can we receive it piece-meale he will be a whole Saviour or no Saviour He that believes that he may be saved believes that he may be saved from the whole misery of his Soul which is both sin and wrath and he that doth not thus believe doth not saveingly believe and he that doth thus believe in Christ or embrace him leaves no room for carnall liberty If we phansie to our selves such a salvation as Scripture speakes not of and then draw absurdities from the Doctrine of Salvation by Faith alone the absurdity will returne upon the misapprehension of the Objectors If a Man should say he believes in Christ to be saved from sinne and not from wrath our Adversaries I suppose would not call that saving Faith and we have lesse cause to call that saving Faith that professeth to believe in Christ to be saved from wrath and not from sinne as appeares by the arguments confirming the Doctrine Christ as our whole Saviour to wit from both those evils is the adaequate object of saving Faith which is therefore both Justifying and Sanctifying Faith and not a Carnall or Licentious Faith or rather phantasie as they make it Were there no evill that we should be saved from by believing but onely that of suffering the wrath of God for sinne their argument might seem to have the greater strength although it would then be found too weak But when the Soule looks upon sin it selfe as the great enemy from which Christ came to save his people and flies to Christ that it may obtaine deliverance how can it at the same time give welcome entertainment to sinne Is it possible for a Man to have fellowship and communion with pleasure and delight and without feare with a man that he is flying from as his most mortall adversary hasting to a place of refuge to be secured from him 2. They object likewise against the Doctrine of assurance of Salvation We affirming that there may be a certainty and infallibility by Faith l Faith together with experience of speciall Grace wrought in the heart gives us assurance of Salvation they asserting that we can only have a probability by hope arguing that the Doctrine of certainty of Salvation tends to carnall security to which we may likewise answer out of this Doctrine That if Christ came to save his people from their sinnes it would be a contradiction to assert that a Man may be assured of his Salvation at the same time while he allowes himself in carnall security which is reall bondage He that deliberately allowes himselfe in a course of carnall liberty may thereby assure himselfe that he is not in a state of Salvation for 't is evident that he lies under the great evil that Christ came to save his people from and it may be truly said to such a Man as Peter said to Simon Magus Thou hast neither part nor lot in this Matter of Salvation for thy heart is not right in the sight of God thou art in the gall of bitternesse Act. 8.21 and bond of iniquity In this objection of theirs there would be likewise the more appearance of strength although not strength enough to their purpose did Salvation consist onely in being justified and so delivered from Gods avenging wrath But if the Master-piece of our Salvation be to be saved from sin it selfe as hath been proved how can it be supposed that assurance of Salvation should give liberty to sin 2. Hence it is no wonder that a child of God after falling into grosse sinnes or more then ordinary remissenesse in the service of God should upon the triall of his Estate want assurance of Salvation If Christ came to save his people from their sins can his people be assured of Salvation while they goe on carelesly in sinning It is true a misguided or sleepy conscience may forbeare to molest or trouble a man that hath let loose the reines to carnall liberty but a cleer awakened conscience will not speak peace in such a case as this When David had fallen into those foule sinnes of Adultery and Murder no sooner was his Conscience awakened but he was at a losse for the comfortable assurance of his Salvation his inward joy and peace were drowned
of their sin before they be also condemned to the same pit of hellish howling CHAP. V. FIrst let me exhort you in generall to get your hearts deeply possessed with the consideration of this truth 1. Use of Exhortation That the great work of Christ our Saviour is the saving of his people from their sinnes This will be of great concernment to the glory of God and the good of your own and others soules as will more fully appeare in the following discourse The not understanding and want of consideration of this is the cause of great contentednesse in sinne among profane and earnall persons They look onely upon judgement as the great evill they are liable unto as for their sinnes they love and delight in them as if there were no evil in them So little do most consider of the evill of sinne that were it not for fear of the judgement annexed to the Law and denounced against sinners they would have no thoughts of ever-leaving their sins the Language of many poore carnall soules declares as much Tell a profane person of his evill courses so as to convince him of his sinne he will answer he hopes he may repent hereafter and God may have mercy on him at the last The example of the Thief on the Crosse much takes with him but for present reformation he hath no minde to it Tell me plainly thou that livest in known sinnes being convinced in conscience of the evill of them and that yet there is no saving work wrought upon thy heart Tell me I say and let Conscience answer when thou hast had good motions upon thy heart from the Spirit of God in thy solitary seasons or when thou hast been plainly shewed by some powerfull Sermon what thy state is how sinfull and damnable Hath not thy deceitfull heart wedded to corruption silenced the voice and quieted the workings of conscience by telling it this work of turning to God and seeking his grace is indeed necessary to salvation but this is a work that may be done hereafter and so it be done any time t is well enough though in sickness or old age And doth not this plainly shew that thine ey is only upon the evil of suffring for sin not upon sin it self for were sin accounted a greter or as great an evil as suffering yea were it accounted an evil of any moment at all there would be no pleading for a little more slumber a litle more folding of the hands to sleep in sin Were sinners as sensible of the evill of sin as of the pain of scorching flames oh how would they awake and rouze up themselves plead no longer for the flesh to delight it self in sensual pleasures Is it not ignorance in this point that is the cause why so many in these times will not account a Sermon of repentance or holinesse worth the hearing and that the Preacher that spends much time upon such subjects is esteemed no better than ignorant of the mysteries of the Gospel Is not ignorance of this doctrine the cause why so many self-conceited self-sending teachers meddle so little with the propheticall and kingly office of Christ and insist almost wholly upon his Priestly office and handle that but by the halves too They are much upon the satisfaction which Christ hath made to God for sinne by his fulfilling the Law and suffering for us but the purchase of sanctifying grace is little taken notice of Verily every office of Christ is very necessary to the saving of his people His Propheticall office is necessary to their teaching and enlightning in the waies of holinesse his Kingly office is necessary for the subduing of rebellious lusts and affections for the conducting of them and leading them on in the paths of righteousnesse and his purchase as he is our Priest of sanctifying grace is as necessary as his obtaining pardoning grace for us The not laying of this to heart is surely the cause of so much slightnesse and remissnesse even in many of the children of God themselves in their whole spirituall course Tell me truly thou that fearest God and dissemble no longer to thy own injury and Gods dishonour Hast thou not many times said thus in thy heart I am verily perswaded my estate is good before God that I have true grace and an interest in the precious merits of Jesus Christ and though I be not so carefull watchfull and spirituall as I might be though I give way to such and such lesser evils and neglect such and such smaller duties yet having an interest in Christ who is able to save me to the uttermost all these will be pardoned and done away in the day of account and being not under a covenant of works but of free-grace for the remission of sinnes I need not be so very scrupulous Whence now comes such evill and carnall reasonings in thy heart but from hence that thou little considerest that the great work and care of Christ is to save thee from thy sinnes Thou lookest upon suffering as the greatest evil and upon sinne as little in comparison of it thou thinkest free-grace is chiefly yea almost wholly if not onely to be admired in the remission of sinnes and magnified in the justification of Gods Elect diminishing his grace in their sanctification O how exceedingly is God dishonoured not onely by wicked men but even by his own children also for want of rightly considering wherein their salvation lies O learn now if thou hast not hitherto considered it that it is the great work of Christ to save his people from their sinnes And to that end weigh well the arguments confirming the Doctrine And to the end thou maist be further helped in thy understanding of this truth of so great importance study againe and consider better very many Scriptures that speak of the work of salvation by Christ and see whether thou hast not exceedingly straitned the sense and meaning of them by conceiving them to speak of salvation from the fruits of sin onely when they specially intend salvation from sinne onely Did not these words in the text He shall save his people from their sinnes and these words Behold the lambe of God which taketh away the sinnes of the world seem to thee to be meant onely of the guilt and punishment of sinne O learn now more clearly and fully to understand the sense of Scripture concerning Gospel-grace and know that Christs saving his people by sanctifying them as well as justifying them is the very stream both of the old and new Testament And here that I may help your understanding a little I shall instance 1. In the Sacraments and Types 2. In the Promises 3. In the Prophesies of the old Testament 4. In the Sacraments of the new Testament 5. In the Gospel-invitations together with some other texts of Scripture Sacraments ordinary 1. For the Sacraments which were ordinary in the old Testament Circumcision of the flesh signified circumcising that
the washing of regeneration and renuing of the holy Ghost which he shed on us abundantly through Jesus Christ our Saviour In which he shews first what was our misery to wit a state of foolishnesse disobedience c. ver 3. Secondly he declares the moving cause of our salvation to wit not our works but his mercy according to his mercy he saved us to wit from the forementioned misery and that is done by the washing of Regeneration and renuing of the holy Ghost c. ver 5 6. And herein the kindnesse and love of God our Saviour towards man appeareth ver 4. Justifying grace is afterwards mentioned v. 7. In the third fourth and fifth chapters of the Epistle to the Romans and the third to the Galatians the Apostle speaks chiefly and almost wholly of justifying grace But the reason of that is because he there disputed the question of justification with those that sought it by a legal righteousness of their own therefore in this case it was necessary for him first to keep to the question in hand yet in the following chapters he shews the vertues of Christs death for the killing of sinne and of his resurrection for our arising to newnesse of life Rom. 6. And that they that are Christ's have crucified the flesh with the affections and lusts Gal. 5.24 But where no controversie lies in his way but the doctrine of salvation is intirely to be handled he states salvation mainly in the sanctification of the soul as appeares in the foregoing instances And when Paul accounts all but losse and dung that he might win Christ Phil 3.8 it was not meerly that he might be found in the righteousness which is through faith in Christ but also that he might know Christ and the power of his resurrestion and the fellowship of his suffering being made conformable to his death And towards the full attainment of this it is that he presseth forwards ver 12.13 Not as though I had already attained either were already perfect but I follow after c. When Paul wrote to Timothy to direct him what to teach as the most necessary doctrine and what he should see others teach also he directs him to teach the practice of godlinesse 1 Tim. 4.7 8. But refuse profane and old wives fables and exercise thy self rather unto godlinesse For bodily exercise profiteth little but godlinesse is profitable unto all things having promise of the life that now is and that which is to come He addes ver 9. This is a faithfull saying worthy of all acceptation And backing it with a further argument ver 10. he addes again ver 11. These things command and teach And in the fifth chap. with the former part of the sixt having directed him how to teach the duties of persons in their severall relations he addes These things teach and exhort ver 2. And if any man teach otherwise and consent not to wholsome words even the words of our Lord Jesus Christ and to the doctrine which is according to godlinesse he is proud knowing nothing but doting about questions c. The Doctrines that are now vented against the power of godlinesse are but the fruit of the proud dotage of the times wherein we live for the mysterie of the Gospel is called the mysterie of godlinesse 1 Tim. 3.16 And without controversie great is the mysterie of godlinesse God manifest in the flesh c. Let it be further considered that when Paul professedly handleth the doctrine of Gods speciall distinguishing grace he opposeth saving grace as I formerly observed to hardning in sin rather than perishing for sin Ro. 9.18 He will have mercy upon whom he will have mercy and whom he will he hardneth I might give you divers other Scriptures but these may suffice being thus opened to help you in the better understanding of the doctrine of Saving grace Consider well of these and see wherein thy salvation lies and labour in the use of all the meanes that God affords thee for the saving of thy soul from sin Hear diligently pray earnestly watch narrowly work out thy salvation with fear and trembling and strive in good earnest if thou meanst to be crowned Obj. But methink I heare some already whispering what must we be saved by our graces and duties What kinde of Popish doctrine is this To which I answer Answ This is the great Objection whereby Sathan that grand Deceiver hath hardned many against the most pressing arguments of the most serious Ambassadors of Christ to holinesse of life Upon this one slender cavil many for fear of Popery are become Antinomians I may better say professed Libertines And for fear of being their own Saviours have refused to be saved by the purifying blood and spirit of Jesus Christ But to speak more particularly and satisfactorily to this point consider with me these few propositions following Prop. 1. Mans Misery consists of two parts 1. Sin 2. Condemnation for Sin 2. Mans Salvation consists of two parts opposite to those two evils 1. Sanctification which is his Salvation fron Sin 2. Pardon of Sin and Justification whereby he is delivered from Guilt and Condemnation And both these are essentially necessary to mans Salvation 3. Justification and Sanctification are both concomitant and inseparable twins of unspeakable Mercy and Free-grace proceeding from the tender bowels of Jesus Christ 4. As no mans Justification is the cause of his Sanctification so no mans Sanctification is the cause of his Justification but both are alike the proper fruits of the forementioned grace of Jesus Christ 5. As no man is saved from wrath and condemnation but by being pardoned and justified so no man is saved from sin but by being sanctified And thus salvation depends upon sanctification And what danger is in this Doctrine I am sure the ruine of the soule depends upon the contrary 6. Justification is a relative change wrought without us Sanctification is a reall work wrought upon us Christ is the Author but Man is the Subject of Sanctification Or to speak to the meanest capacity it is Christ that sanctifeth it is Man that is sanctified 7. By this sanctifying grace of Christ those that were dead in trespasses and sins have a principle of spiritual life put within them and maintained whereby they are enabl'd to live the life of grace to the glory and honour of God Now must we be afraid of setting forth in the strength of grace communicated lest we dishonour the work of Christ Is Christ dishonoured by our walking running striving pressing forward in the waies of his Commandements When Christ raised Lazarus from the Grave he wrought a reall miracle in causing his soule to return into his body whereby he received life again Here Christ was the Author of this Miracle and Lazarus was the Subject upon whom it was wrought It was Christ that gave life by causing the soul to return into the body it was Lazarus that received life and his soul that
man hates feares and carefully shuns as evil he is sorrowfull for if it fall upon him and it is contrary to the nature of the rationall soule to doe otherwise A man that loves riches desires them seeks after them and rejoyceth in the midst of abundance Luke 12.16 17 18 19. but if he be undone by crosse Providences and poverty befalleth him he is grieved and troubled as we see by experience When the evill that a man feared is fallen upon him it maketh him sad Thus it is with those that are godly in the spirituall estate A godly man rejoyceth in all the good the Lord worketh in him and by him Thus Paul 2. Cor. 1.12 This is our rejoycing the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisedome but by the grace of God we have had our conversation in the world and more abundantly to you-wards A godly man is truely grieved for all the evill he doth commit so farre as he cometh to the knowledge of it Thus David makes a sad confession of his sin Psal 51.3 4 5 6. Thus it is said 2 Sam. 24.10 Davids heart smote him after he had numbred the people and Davâ—d said unto the Lord I have sinned greatly in that I have done Thus Peter went forth and wept bitterly after he had denied Christ Luke 22.62 And this sorrow is not meerly for grosse sinnes but for lesser also such as the world never sees A godly man as he hateth so he grieveth for vain thoughts It must be either a carnall or bruitish frame of spirit for a man not to be grieved for sin Let the Antinomian stop his mouth and say no more that a child of God ought not to be troubled for any sinne whatever he commits b Tunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ista erit quando peccatum in homine nullum erit Borro si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illa dicendâ— est quum animum contingere omnino non potest ullus affectus quis hunc sluporem non omnibus vitiis judicet esse pejorem Potest ergo non absurde dici perfectam beatitudinem sine stimulo timoris sine ullae tristitiae futuram Si autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illa est ubi nec metus ullus exterret nec angit dolor aversanda est in hac vita si recte hoc est secundum Deum vivere volumus Aug. de civ Dei l. 14. c. 9. Apud nos autem juxta Scripturas Sacras Sacramque doctrinam Cives Sanctae civitatis Dei in hujus vitae peregrinatione secundum Deum viventes metuunt cupiuntque dolent gaudentque Et quia rectus est amor eorum istas omnes affectiones rectas habent Metuunt peccare cupiunt perseverare dolent in peccatis gaudent in operibus bonis c. Aug. ibid. those that are removed to heaven being wholly free from sin have no more cause to grieve for sin But whosoever it is that lives upon earth that being subject to daily offences and sometimes to great miscarriages yet is not grieved for them I will be bold to say that he is no child of God although he may conceit himself that his sins were all pardoned long since There is no medium between grieving for sin and rejoycing in sin in some degree while sin remains in us And whether he that rejoiceth in iniquity without any remorse or sorrow at all for it be in a good condition let any man judge who understandeth any thing of the Word of God See 2 Thes 2.11 12. And for this cause God shall send them strong delusions that they should believe a lie that they all might be damned who believe not the truth but had pleasure in unrighteousnesse Jerem. 8.5 6. Luke 13.3 5. Well whatever vain mindes may fancy to themselves the old Divinity will prove the soundest whosoever he is that is in a state of salvation doth truly and sincerely grieve for sin and delight in that which is good more than in all worldly prosperity I do not say more passionately but more solidly that if it were put to his choice he would not change grace for all the gold in the Indies Psal 119.14 I have rejoyced in the way of thy testimonies as much as in all riches Psal 19.8 10. The statutes of the Lord are right rejoycing the heart the commandement of the Lord is pure enlightening the eyes more to be desired are they than gold yea than much fine gold sweeter also than the honey and the honey comb Exh. 4. Whosoever thou art that fearest God and upon examination findest thy self to be delivered from a state of sin rouze up thy heart and take unto thee words of praise and thanksgiving to God thy Saviour And to the end thy heart may be raised 1. Consider what thou wast 2 Tim. 2.26 Tit. 3.3 Col. 1.21 Joh. 8.44 c. 3.18.36 Tit. 3.4 Isa 61.1 2 3. Luc. 4.18 Col. 1.13 Rom. 8.16 17 18. 1 Pet. 2.9 and what thou art How sad was thy condition when thou wast a wretched bond-slave of Satan led captive by him at his will serving divers lusts running with the wicked of the world to the same excesse of riot with them an enemy to God through evil works a child of the Devil and heir apparent of Gods eternall vengeance prepared for the Devil and his Angels But now since the love of God thy Saviour towards thee appeared thou art delivered from the bondage wherein thou wast held the Lord hath opened the prison doores knocked off thy chaines and fetters led thee forth and translated thee into the glorious liberty of the Sons of God and made thee heire apparent of everlasting heavenly glory And all this is done that thou shouldst shew forth the praises of him who hath called thee out of such horrid darknesse into his mervailous light 2. Consider how many thousands there are in the world that live in the midst of carnal security contentedly abiding in the bondage of sin vassallage of Satan how very few there are that shall be saved in comparison of the multitude that shall be eternally destroyed Now that God should call thee to be one of that little flock and that when there is but as it were one of a family and two of a tribe thou shouldst be singled out from the rest and chosen when they are left what meer grace and astonishing distinguishing mercy is this Who maketh thee to differ from another and what hast thou that thou hast not received 3. How many more rich more honourable more wise than thy self and many lesse sinners and of better natural dispositions and inclinations are left in a state of sin to perish eternally yet God hath reformed thy crooked perverse spirit and continually pardons thy daily miscarriages and leads thee and guides thee by his gracious spirit in the way to perfect glory Hast thou not cause to say This is a faithfull saying and worthy of all acceptation that
caeterique hostes nostri videntur nos premere vincere tamen non potuerunt quia coercentur imperio Christi dutis nostri sub cujus pedibus protriti jacent conculcati Daven in Col. c 2. v. 15. Permittuntur tentare fideles oppugnare sed nunquam expuguare ibid. Troubled thou shalt be on every side yet not distressed perplexed but not with cause of despaire persecuted but not forsaken cast downe but not destroyed Thine Enemies like Pharaoh and his host may pursue after thee and bring thee to a strait that the power of Christ thy Saviour may appeare but they shall not bring thee back again to thy former bondage Onely be strong and very couragious and fight the Lords battels Be strong I say in the Lord and in the might of his power and he shall preserve thee by his grace that thou maist not be of them that draw back unto perdition but of them that believe to the saving of the soule Set the Lord then alwaies before thee because he is at thy right hand thou shalt not be moved Therefore let thy heart be glad and thy tongue rejoyce and feare not thy state while thou truly fearest sin as the worst of evils Feare nothing so much as a fearelesse and carelesse condition 2. Here is comfort to such as are in a state of Salvation in assurance of their full deliverance from sin at the last Whosoever thou art that findest thy self to be delivered from a state of sin learne to rejoyce in Christ thy Saviour Rejoyce in the Lord alway and againe I say rejoyce Phil. 4.4 Thou many times bewailest the blots blemishes and deformities that are upon thee and dost therefore and not without cause abhorre thy self in dust and ashes O rejoyce in this that it is but a little while ere all these shall be wholly taken away and thou shalt be absolutely without spot or blemish Are not the reliques of thy sin which now abide within thee the remainder of Satans image and will the Lord suffer it to remain upon any of his ransomed ones Is not the work of grace a draught although imperfect of the Divine nature upon thy soule hath not the Lord as it were begun to draw his own image or picture upon the table of thine heart are not the lineaments and proportion of what it shall be already traced out and will the Lord leave it so No no he will certainly come over it again and again he will shadow and beautifie it till he hath made it a most glorious and beautifull piece Thou wast formerly in bondage to Satan and thy own corruption but through the mercifull power of thy precious Redeemer thou art rescued from the bondage wherein thou wast held Be confident of this very thing that he that hath begun a good work in thy soule will compleat and finish it unto the day of Jesus Christ Phil. 1.6 And in that day shalt thou see thy corruptions as the Israelites did their Egyptian enemies dead upon the shore Look back upon them now are not their chariot wheeles already taken off which maketh them drive more heavily than heretofore and is not this a forerunner of their utter overthrow Satan indeed many times furiously rageth and thy corruption strongly worketh because their time is but short and what provoketh them should rejoyce thee The God of peace shall bruise Satan under thy feet shortly Rom. 16.20 And thy now corrupt heart shall then cease from all sinful motions and conceptions Thou shalt then have not so much as a lingring desire or inclination after evil That unruly corruption that now vexeth thee intruding into all thy actions and intermixing it self with all the best of thy services shall then be removed as far from thee as hell is from heaven and thou shalt be able to serve God perfectly without difficulty or distraction That heavenly service will be so pleasing and delightful to thee that thou wilt never be weary of it nor find a more pleasing object than God to set thy heart upon Then thou shalt have no need to watch pray or fight against thy corruption any more When there is no open enemy against a nation nor malignant party within it there is no need of Centinels or Guards nor use of Arms So in Heaven thy spiritual enemies shall be so perfectly destroyed from within and so far removed from without as that thy praying and fighting shall be turned into triumphing and praising and thy watchfulnesse into perfect spirituall security and the whole armour of God as armour shall wholly become uselesse Thou shalt there need neither offensive nor defensive arms and the time of the accomplishment hereof is nigh at hand Lift up thy head then with joy knowing that thy redemption draweth nigh In the midst of thy feares lift up an eye of faith and behold Christ sitting at the right hand of God who shall there abide till he hath made all thine enemies thy footstoole And when thou groanest with Paul under the burden of thy remaining corruptions and criest out O wretched man that I am who shall deliver me from this body of death Learn with him also to rejoyce in Christ thy perfect Saviour and say I thank God through Jesus Christ our Lord. CHAP. VII HAving thus farre spoken of Salvation from sin it self to wit in work of Sanctification I might here proceed also to handle the doctrine of Remission of sins and Justification of the sinner by Jesus Christ which are also included in the words of the Text. For as Christ saves his people from their sins so also from the eternal wrath of God which was due unto them for sin But of that I have heretofore spoken from another Text And what I have already spoken upon this was that which I especially intended when I first entred upon it Yet it will not be amisse for the better understanding of the whole work of mans Salvation and for your better help against some mistakes of these times if I shew you in a few Propositions by way of Parallel how the Lord carrieth on the whole work of mans Salvation in both parts joyntly from the first to the last To which I shall annexe a few Corollaries God did at once that from eternity Prop. 1. decree the whole and perfect Salvation of all his Elect both from sin and wrath by his Son Jesus Christ Rom. 8.29 30. Ephes 1.4 5 6 7. Corol. Therefore we can no more argue our eternal Justifacation because it was eternally decreed then our eternall sanctification or glorification And if there be any such thing as the actual Justification of the elect from eternity how doth the Scripture that every mouth may be stopped make all the world to become guilty before God Rom. 3.19 And to what end should God give us promises of the pardon and remission of sins Promises are of good things to come m The Promises are outward Declarations of Gods will concerning good