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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	good_a	law_n	moral_a	1,338	5	9.0849	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86549	Salvation from sinne by Jesus Christ: or, The doctrine of sanctification (which is the greater part of our salvation) founded upon Christ, who is both the meritorious, and 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 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.; Salvation from sinne by Jesus Christ	Hopkins, George, 1620-1666.	1655 (1655)	Wing H2743; Thomason E1608_1; ESTC R208454	135,124	325

intima quadam mirabu● operatione regenerat quafi de novo ereat infundendo spiritum vivificantem omnes animae facultates novis qualicatibus imbuendo Christ in saving of a Soule from sinne workes powerfully and irresistibly overcoming all opposition whatsoever whether within or without us 3. i Thes 2. Ad hoc ipsum opus regenerationis habet se homo passivè neque est in potestate voluntatis humana impedire Deum sic immediatè regenerantem In Christs first worke of Grace upon the Soule the Soule is passive 4. k De Conversione qua denetat actionem bominis c. Pradictam conversionem sequitur haec nostra conversio actualis Deo proliciente ipsum actum credendi convertendi ex mutata voluntate quae acta à Deo agit et ipsa convertendo se ad Deum et credendo hoc est actum suum vitalem eliciendo Man by his fall into a State of sin hath wholly lost all ability of will to any spirituall good accompanying Salvation So as a naturall man being altogether averse from that good and dead in sin is not able by his own strength to convert himself or prepare himselfe thereunto When God converts a sinner and translates him into a state of grace he freeth him from his naturall bondage under sin and by his grace alone enables him freely to will and to doe that which is spiritually good Conf. of Faith by the late Assemb at Westminster cap. 9. Yet no man is converted or sanctified against his will but Christ worketh upon the soul by inclining the will of unwilling making it willing Ps 110.3 5. When Christ drawes effectually the Soule comes presently and infallibly yet not by compulsion but willingly Cant. 1.4 Draw me we will run after thee 6. Drawing is Christs word coming is the Soules act done in the power of Christ effectually moving Obj. If man be meerly passive in the work of conversion and no man be able in the use of any meanes to convert himselfe but Grace is of the Lords immediate infusing to what purpose is it to heare the Word or use any other meanes to attaine Grace more than to sit still and doe nothing at all And to what purpose doe Ministers preach the Word Answ 1. The preaching of the Word is Gods ordinary meanes for the converting of Soules Psal 19.7 The Law of the Lord is perfect converting the soul Rom. 10.17 Faith cometh by hearing and hearing by the word of God And God who hath ordained the meanes hath bound us to the use of them for as the Word and Mans indeavours can availe nothing without the Spirit so the Spirit will not worke where the Means is rejected It is God onely that gives the increase but his Pauls and Apollo's must be planting and watering Concerning the sowing the seed of the Word we may say as Solomon in another case Eccles 11.6 In the morning sow thy seed and in the evening withhold not thy hand for thou knowest not whether shall prosper either this or that or whether they both shall be alike good Ministers are Gods Husbandmen and People are Gods Husbandry or as the field in which this seed is sown 1 Cor. 3.9 it is the Ministers worke to sow and Gods to make the ground fruitfull Ans 2. The lesse able we are to work grace in our own souls the more careful we should be to wait upon the Lord of grace in the use of the meanes of grace The blind and deaf and dumb in the Gospell waited the more diligently upon Christ for help because they could not have help any otherwise than by his speciall divine power they waited in the way that Christ came and so must the soul that would have spirituall help wait upon Christ in the way that he comes which is the way of his Ordinances Obj. But is not the outward teaching to be layd aside Is it not said Jer. 31.33 34. This is the Covenant that I will make with the house of Israel after those dayes saith the Lord I will put my law in their inward paths And they shall teach no more And doth not the Author to the Hebrewes interpret it of the dayes of the Gospel and say expressely they shall not teach Heb. 8.10 11. Must we not then wait only for the inward and immediate teaching of the Spirit of God Answ 1. The Lord intended not the laying aside of outward teaching for Christ himselfe went up and downe preaching the Gospel before his passion he taught his Disciples also after his resurrection as appears Ma. 28.18 Mar. 16.14 ad 19. Luk. 24.36 to 51. He gave a new Commission to his Disciples to goe teach all Nations Mat. 28.19 20. and promiseth to be with them and with those that should succeed them in the work of the Ministery to the end of the world And he who is the chiefe Sheepherd committed the feeding of his flock to them John 21.15 16 17. The fruit of his Ascention was the giving of Apostles Prophets Evangelists Pastors Eph. 4.11 12. and Teachers for the perfecting of the Saints for the work of the Ministry And we must not be so absurd as to thinke that Christ by his owne practise and commssion to others contradicted the Prophesies I came not to destroy the Law or the Prophets but to fulfill saith Christ Mat 5.17 Answ 2. The teaching of this Doctrine is a self confutation to the Teachers for if no man must teach another then they that are of this opinion must not teach it others but must leave God to teach them that as well as other things Answ 3. But to inquire more strictly into the sense and meaning of the place we must note that the Author of this Epistle comparing Moses and Christ together preferres Christ in all things above him and comparing the internall efficacy of Christ with the external administrations of the Law shews that Christ was the substance of those shadowes in the Ceremoniall Law and that from Christ onely was Grace derived to obey sincerely the Moral Law according to those words Ioh. 1.16 17. Of his fulnesse have all we received and Grace for Grace For the Law was given by Moses but Grace Truth came by Iesus Christ Which being well understood would be a good Commentary upon a great part of the Epistle to the Hebrews The great error of the Jews was their resting in themselves and the Letter of the Law They had the Ceremonial Law and resting in those types and shadows looked not with an eye of Faith to Christ the Antitipe who was the end and scope of the Law and alone able to take away sinne as pertaining to the Conscience They had also the Morall Law written in tables of stone and rested in their own strength according to the Letter of the Law and thought to expiate their defects by those carnall offerings as Paul plainly and largely declares if we compare Rom. 9.31 32 33. with the

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

in his Lusts which caused him sadly to bewaile his sinne and pray earnestly Restore unto me the joy of thy Salvation Psal 51.12 Were we but as sensible of spirituall as we are of bodily injury our sinnes we fall into would be unto our Soules as so many wounds and bruises are to our bodies causing pain and griefe But the remainder of corruption in the best of Gods Servants doth much dull their spirituall senses whereby they are not so clearly exercised to discerne between good and evill yet the faithfull Servants of God have so much spirituall sense of the evill of sinne at leastwise after some time of recollection that they feel their foule miscarriages paining them to the purpose They are unto them like so many putrified wounds broken bones or bones out of joynt as David complains Psal 38.3 5. There is no soundnesse in my flesh because of thine anger neither is there any rest in my bones because of my sinne My wounds stink and are corrupt because of my foolishnesse Blessed are the pure in heart saith Christ for they shall see God Mat. 5.8 to wit comfortably here as well as joyfully hereafter if purity qualifies the Soule so as that it may the more cleerly see God then impurity of Heart and Life must be as a thick cloud interposing betwixt the Soule and the light of Gods countenance so that it cannot be refreshed with the beames of his favour as formerly till by serious repentance the cloud be removed 3. This will likewise informe us whether we may in the avoiding of evill and doing of good propose the escaping of Hell and obtaining salvation as the end of so doing Our sins dishonour God by our sanctification we glorifie him and he commands us to read hear pray c. for the subduing of sin and increase of grace and must we not presse on still forwards towards perfection continually growing in grace till we come to glory which is the highest degree of grace This is our salvation to be saved from sinne and towards this all the means of grace and duties of piety tend the Word that we hear is the sword of the Spirit for the slaying of sinne we pray against sinne watch against sinne strive against sinne and may we not doe it to be saved from sinne nay can we rightly or rationally use the meanes without minding this end Doth not Heavens happinesse consist in the enjoyment of God in holinesse and is not God most glorified by us when his glorious Image is compleated in us And may we not make this state the end of our endeavours May we not make the escaping of Hell also the end of our duties if we doe but in any measure understand what Hell is without being Legallists That Hell is a place of intollerable torment I doubt not for it is set forth by fire brimstone and unquenchable fire in Scripture and 't is called outer darknesse where the worm never dies the fire never goes out And Rev. 14.10 11. 'T is said of those who worship the Beast and his Image and whosoever receive the marke of his name which shall be the condition of all the damned The same shall drinke of the wine of the wrath of God which is poured out without mixture into the cup of his indignation they shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lamb. And the smoake of their torment ascendeth up for ever and ever and they have no rest day nor night But certainly as the torment is there the greatest so sinne there is at the highest where the damned never cease to blaspheme God Can Gods honour be deare unto us and we not fear to blaspheme him can we make Gods glory our end without solicitous care to avoid that state wherein we should never cease with the Devil and his Angels to blaspheme the most High When men have framed a Heaven and Hell according to the modell of their owne braine no mervaile if they deduce strange consequences from it 4. This likewise informes us that Christ died not alike for all men m See Ball of the Covenant of Grace from pag. 203. to pag. 264. under this head Christ the Mediatour of the New Testament for whom he died and rose again For he came to save his people from their sins all are not his people as I have shewed you before neither are all saved or to be saved from their sinnes The Doctors of the Doctrine of equall Universall Redemption tell us that Christ dyed and dyed alike for all men as much for Cain Esau Judas c. as for Abel Jacob Peter or any of the glorified Saints And this they boast of as the onely way to exalt the riches of Grace One of them publickly excepted against a godly Minister now with the Lord because he onely invited sinners to repent and believe that they might be saved and did not tell them that Christ dyed intentionally to save all This Objector called it clipt truth as if if it had been a detracting from the truth of Christ Egregiam verò landem A rare commendation indeed of the grace of Christ that teacheth that Christ hath no more for the glorified in Heaven than for the damned in Hell that Abel Jacob Peter are no more beholding to Christ than Cain Esau Judas which must needs follow if he did no more for the one than the other And that when the Apostle asketh 1 Cor. 4.7 who made thee to differ from another and what hast thou that thou hast not received The Believer must answer I have made my self to differ Christ hath done no more for me than for the vilest reprobate he died and did alike for all men and put all mankinde in a like capacity for salvation and wherein I differ from the worst of sinners it is onely from my self This is plainly the sense of their doctrine This they boast of also as the onely way to comfort afflicted consciences and call the contrary uncomfortable doctrine Do but well consider it and it will prove about as comfortable to a troubled Soule as it is honourable to the riches of Christs grace The perplexed soule cries out I have sinned grievously against the Almighty and just God he hath set my sins in order before me my conscience is more than a thousand witnesses against me I see my self to be a damned wretch divine vengeance hangs over my head This Comforter answers Be of good cheer Christ died as much for thee as for any How doth that appear He died for every man alike therefore as much for thee as for any To whom the troubled soule may easily reply If he died for all men alike then no more for me than for Cain Esau Judas and the rest of the damned in hell And how shall I be assured that I shall be priviledged above them for I cannot believe What this miserable Comforter can answer

ashamed when I have respect to all thy commandements I do not say that hatred of sin or love of holinesse is gradually perfect in all or any of the Saints in this life but it is prevalent in all of them Inquire then what is the prevalent or overpoising frame of thy heart Is it against every sin and for the whole service of God I say the prevalent or overpoising frame for a carnall person may and usually hath many grudgings of conscience against sin and some approbation of the wayes of holinesse When the rich young man in the Gospel came to Christ inquiring what he should do to inherit Eternall Life and at his second question asked Christ What lack I yet Christ plainly discovered by his answer that he wanted more love to his spiritual than to his temporall happinesse And in this example is confirmed what Christ told his Disciples to wit that he that loved any thing more than him is unworthy of him and cannot be his Disciple Luke 14.26 Mat. 10.37 Doubtlesse Judas had some kinde of love to his Master upon whom he had waited so long But the thirty pieces of silver weighed Christ down in the ballance of his affection I say also it is the frame of thy heart that thou must inquire after for it is hard judging by some particular inclinations onely A bad man may sometimes be in a good minde as at the hearing of some rouzing Sermon or under some great Affliction or the like but this goodnesse is but as the morning cloud Hosea 6.4 and as the early dew that soon vanisheth away The young man forementioned was in a good minde while he was coming to Christ but it was but of small continuance A good man also may sometimes be in a bad minde as when he is under a prevalent temptation So was David when he fell into the sins of Adultery and Murder and Solomon when he declined to Idolatry Now if a wicked man should judge of himselfe by what his inclination was while he was in a good minde for a little season he may judge himselfe to be godly as I doubt many do and so deceive his own soule Or if a godly man should judge of himselfe by what he hath observed in himselfe while he was under the power of some great temptation he may take himself for a very reprobate I adde against every sin and for the whole service of God Because a wicked man may have a prevalent constant hatred of some sinnes and a constant predominant love to some vertues even very Heathens have been constant haters of injustice intemperance c. and have been great lovers of temperance justice and such like vertues And we see by experience that many meer civil persons are stedfast haters of swearing drunkennesse whoredome and such like open profanesse and lovers of truth honesty and sobriety Inquire then what is the prevalent frame of thy heart against every sin so far as thou knowest And this requires a serious and frequent observation of thy heart and wayes if thou wilt make a clear discovery Let me ask thee then Hast thou well observed the frame of thy heart and dost thou find it to be against every sin so as not to be contented with secret sins heart-sins most pleasing sins common infirmities even such as may and doe ordinarily consist with a state of grace Canst thou say with David Psal 119.113 I hate vain thoughts Psal 18.22 23. All his judgements were before me and I did dot put away his statutes from me I was also upright before him and I have kept my selfe from mine iniquity For whosoever shall keep the whole law and yet offend in one point to wit habitually willingly and out of indulgence he remaineth guilty as a transgressour of the whole law James 2.10 3. As a further consequent He that is saved from a state of sin feareth sin and followeth after holinesse What a man looks upon as evil he hateth and what he hateth he feareth if he be in danger of it and the greater he apprehendeth the evil to be the greater is his fe●re of it And what a man accounteth good and so loveth he hopefully seeketh the injoyment of if it may be attained and the better he esteemeth it the more diligently he seeketh after it Thus to our purpose speaketh Solomon Pro. 28.14 Happy is the man that feareth alway but he that hardeneth his heart shall fall into mischiefe To feare judgement with a love to sin is a servile feare but to feare sin as a most sad evill in it selfe is from a true filiall fear of God who hath forbidden sin and in the words we see it is such a feare as is opposed to hardning of the heart And we have Paul's example for earnest pressing after the good he loved and hoped for Phil. 3.12 13 14. I follow after if that I may apprehend that for which also I am apprehended of Jesus Christ Brethren I count not my self to have apprehended but this one thing I do forgetting those things which are behinde and reaching forth to those things which are before I presse towards the mark for the price of the high calling of God in Christ Jesus My soul followeth hard after thee saith David Psal 63.8 Ask thy soul then Art thou bold and adventurous in thy waies without feare of falling into sin or art thou fearfull and carefull in all thy undertakings lest thou transgresse Dost thou say as Joseph did when a temptation ariseth How can I do this wickednesse and sinne against God Gen 39.9 And dost thou in doubtful cases consider and inquire what the will of the Lord is that thou maist keep his way 4. Hence followes care to avoid the evil obtain the good in the use of such means as tend to the accomplishment of it Let me ask thee then What care and diligence dost thou use in hearing reading meditating praying conferring and watching over thy heart A meere Hypocrite may do most of these as to the outward act with some kinde of diligence But dost thou doe all these carefully setting this as the end thou proposest that hereby thou maist the more prevaile against every evil and make a progresse in all good and thereby glorifie God thy Saviour But alas what is it that the most do they sit out a Sermon kneel out a Prayer in publick say over their prayers in private some perhaps doe this and more meerly to get knowledge to obtaine a good esteeme with men or to satisfie the voice of an enlightned naturall Conscience or for some other by-by-end But if all endeavours do not chiefly refer to this end to wit to glorifie God in eschewing every evill and doing good it is but lost labour 5. Lastly hence also followes a mans joy and delight in that which is good and sorrow when the contrary evil overtakes him What a man loves desires and seeketh after as good he delights in the enjoyment of What a