is the sanctifying of the heart Circumcision Deut. 30.6 And the Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God with all thine heart and with all thy soule that thou maist live Rom. 2.29 He is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Consider the foregoing verses On the contrary evil and unsactified hearts are called uncircumcised in Scripture Lev. 26.41 If then their uncircumcised hearts be humbled Jer. 9.25 26. Behold the daies come saith the Lord that I will punish them which are circumcised with the uncircumcised Egypt and Iudah and Edom and the children of Ammon and Moab and all that are in the utmost corners that dwell in the wildernesse for all these nations are uncircumcised and all the house of Israel are uncircumcised in the heart Acts 7.51 Ye stiff-necked and uncircumcised in heart and eares ye doe alwaies resist the holy Ghost as your fathers did so doe ye Circumcision then as you see was not onely a seale of the righteousnesse of faith The Passover The Passeover or Paschall Lamb Exod. 12. was a Type of Christ the Lamb of God that taketh away the sins of the world as it hath been explained before The sprinkling of the blood upon the doore-posts signified the sprinkling of the blood of Christ upon the heart and soule for removing of the filth as well as the guilt of sin which was also signified by other sprinklings and washings of the Law as I shall shew you anon Sacraments extraordinary The Baptism in the cloud and in the red Sea figured the same which is now signified by our Baptism under the Gospel of which I shall speak in its due place The Manna in the wildernesse was a type of Christ who is the bread of Life upon whom whosoever feedeth by faith hath a spirituall life in Christ he dwelling in Christ and Christ in him to wit by the graces of his spirit Christ himself thus expounded what the Manna signified as you may read at large Ioh. 6.48 to 59. Types The Brazen serpent Numb 21.9 with Iohn 3.14 15. was a type of Christ restoring spirituall life as well as delivering from the death of condemnation As Moses lifted up the Serpent in the wildernesse even so must the Son of Man be lifted up that whosoever believeth in him should not perish but have everlasting life And this is life eternall that they might know thee the onely true God and Jesus Christ whom thou hast sent John 17.3 The Laver Exod. 30.17 typified our sanctification by the Blood of Jesus Christ Eph. 5 25 26. Even as Christ also loved the Church and gave himselfe for it that he might sanctifie and cleanse it with the washing of water by the Word We read of the Laver of regeneration Tit. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to his mercy he saved us by the washing of regeneration and renuing of the holy Ghost The blood of the Sacrifices sprinkled signified the blood of Christ in its sanctifying vertue Heb. 9 1◠14. For if the blood of Bulls and of Goats and the ashes of an Heighfer sprinkling the uncleane sanctifieth to the purifying of the flesh How much more shall the blood of Christ who through the eternall spirit offered himselfe without spot to God purge your conscience from dead workes to serve the living God! chap. 10.22 Let us draw neer with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water The Promises 2. Let us consider the Promises even of the covenant of promise Jer. 31.33 But this is the covenant that I will make with the house of Israel after those daies saith the Lord I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people Ezek. 36.26 27. A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh And will put my spirit within you and cause you to walk in my statutes and ye shall keep my judgements and do them Here you see how large a part of this Covenant consisteth in the promises of sanctifying grace Prophecies 3. Let us consider the Prophesies Zach. 13.1 In that day there shall be a fountaine opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleannesse It is the uncleannesse of sin that is washed away by this Fountain of Grace Isa 61.1 2 3. The spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings unto the meek he hath sent me to binde up the broken hearted to proclaime liberty to the captives and the opening of the prison to them that are bound c. This freedom here spoken of is from a state of thraldome in sin from the bondage of corruption as well as from the obligation to punishment for it is said ver 3. the latter part That they might be called trees of righteousnes the planting of the Lord that he might be glorified The like we have chap. 42. 6 7. I the Lord have called thee in righteousnesse and will hold thine hand and will keep thee and give thee for a covenant of the people for a light of the Gentiles to open the blind eyes and bring out the prisoners from the prison them that sit in darknes out of the prison-house Here we see that the opening of blinde eyes is spoken of and what is that but the grace of saving knowledge and what the prison is you may gather out of my foregoing words upon the former text Mal. 3.2 3. He to wit Christ is like refiners fire and like fullers sope And he shall sit as a refiner and purifier of silver and he shall purifie the sons of Levi and purge them as gold and silver that they may offer to the Lord an offering in righteousnesse Sacraments of the N.T. 4. The Sacraments of the New Testament signifie the same sanctifying grace Rom. 6.4 We are buried with him by baptisme into death that like as Christ was raised up from the dead by the glory of the father even so also we should walk in newnesse of life 1 Cor. 6.11 But ye are washed but ye are sanctified but ye are justified Here you see the washing of Baptism signifies the sanctifying as well as the justifying vertue of the blood of Christ John 1.35 He that sent me to baptise with water the same said unto me Vpon whom thou shalt see the Spirit descending and remain on him the same is he which baptiseth with the holy Ghost See also chap. 5.3 Except a man be born of water and of the
If there be one Body one Spirit one Lord one Faith one Baptisme one God and Father of all can those that break all these bonds asunder and cast these cords away from them be easily excused 2. Consider how expresly contrary to the command of Christ this practice is John 13.34 A new commandement give I unto you that ye love one another as I loved you that ye also love one another 3. How expresly contrary it is to that mark whereby the Disciples of Christ are to be known unto all men John 13.35 Hereby shall all men know that ye are my Disciples if ye love one another 4. How expresly it is contrary to that Gospel-frame of Spirit promised in that great Gospel-promise called the New covenant Ezek. 11.19 I will give them one heart and I will put a new spirit within you where onenesse of heart and newnesse of spirit are joyned together 5. Doe not selfe-will'd dividers as plainly reject and slight the most affectionate beseechings wooings of the spirit of Christ as other grosse hard-hearted sinners who stop their eares against the invitations of the Gospel See 1 Corinth 1.10 Now I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same things that there be no divisions among you but that ye be perfectly joyned together in the same minde and in the same judgement Phil. 2.1 2. If there be any consolation in Christ if any comfort of Love if any fellowship of the Spirit if any bowels and mercies fulfill ye my joy that ye be like minded having the same love being of one accord and of one minde May we not out of these words have divers patheticall arguments but for brevity sake I shall take that if any bowels and mercies as another argument for our consideration 6. Consider then whether these words doe not imply that those have cast off bowels and mercies who by rending and dividing spare not to pull out the very bowels of the Church And when Peter saith 1 Pet. 3.8 Finally be ye all of one minde having compassion one of another love as brethren be pitifull and courteous Doth not he so joyne being of one minde and having compassion one of another so together and loving as brethren and being pitifull that we may conclude that true pitty and compassion are banished away where division and contention possess the heart 7. Those that rend and divide in or from the Church pretend usually that they would have all things reduced to the primitive pattern and most necessary indeed it is that we write after that copy But how unlike is a Church divided rent and torne to that Church that continued with one accord in the Temple praising God being of one heart and of one soule 8. As the Primitive church was the best pattern for a Church so is the example of Christ the best president for our imitation Christ came to reconcile God and man and brake down the partition wall between Jew Gentile making both one and being the chief sheepherd seeks the reducing of all his sheep into one sheepfold But how unlike unto his example is the practise of those that build up walls of partition and separation between Christian and Christian sow discord among brethren and spare not to smite the Lords sheepherds that the sheep may be scattered Will the Lord account this an acceptable piece of service nay is it not an abomination to him See Prov. 6.16 17 18 19. These six things doth the Lord hate yea seven are an abomination unto him a proud look a lying tongue and hands that shed innocent blood an heart that deviseth wicked imaginations feet that be swift in running to mischiefe a false witnesse that speaketh lies and him that soweth discord among brethren The last is not the least of these evils and he that is guilty of the seventh cannot well be free from most of the six forementioned abominations Obj. But it is hard charging so much evil upon this one miscarriage for it is to be feared that many godly men especially in these times are guilty of it Answ The sinne is never the lesse in its own nature because godly men be they of one party or other are guilty of it Murther and Adultery are not a whit the lesse evil because David so eminent a Saint was guilty of them nor Idolatry the more to be pleaded for because Solomon fell to the commission of it nor is Polygamie to be accounted a small sin because many of the godly Fathers under the Law lived in it Yea 't is a greater sin for such as are godly to commit than such as have no feare of God before their eyes The worth of the person will but adde to the weight of the sin and the Lord aggravates the crimes of David Solomon and other of his servants because they were committed against greater mercies grace and light Upon these considerations as I cannot but judge this a necessary reproof so I am bound highly to prize and say blessed be the labours studies and endeavours of those who seriously minde and trace out the way of peace so little known And the Church shall reap more benefit and they themselves more comfort by such endeavours than ever any shall receive by all their ranglings and perverse disputings for things that are of sevenfold lesse consequence than the Church's unity and peace And I doubt not my brethren in the work of the Gospel but your late and continued prayers and endeavours for unity and concord in the Churches of Christ will yeild you more comfort and peace in the day of your account than all that ever you read or shall read of our novel controversies Let us go on then I beseech you and be as zealous for unity and peace as others are for strife and contention and if there be no remedy but we must strive let us strive and pray for the peace of Jerusalem yea let us strive with God in prayer that her walls may be built up and that peace may be within her walls and prosperity within her palaces for they shall prosper that love her A fourth fort of those that hinder the salvation of others from their sinnes are such as are men of evil practises who by their bad examples doe mischief to many Man is of an imitating nature especially in things that are evil spirituall diseases are infectious and this is one maine reason why admonition is required in case of disorderly walking and excommunication enjoyned in case of obstinate scandall because sinfull examples are of a leavening and infectious nature A little leaven leaveneth the whole lump examples of evil are more effectuall for mischief than all the arguments we can use for good upon the soules of men for one that is saved by good instruction from the Word of God a hundred perish by evil example As evil examples are dangerous in all so more especially in these four sorts of persons
forth abortives or untimely fruit But as a woman in travaile that hath sorrow because her houre is come but as soon as she is delivered of the Child she remembreth no more the anguish for joy that a man is born into the world So Christ was in exceeding sorrow and heavinesse at the approach as I may say of a hard bargain when his houre drew nigh Mat. 26.38 But how abundantly was he satisfied when he saw that he had purchased a gratious and a numerous seed as the fruit of his body by those intolerable throwes that tormented his soul Thus likewise Paul having enumerated many grosse sorts of sinners 1 Cor. 6.9 10. addes ver 11. Such were some of you but ye are washed but ye are sanctified in the name of the Lord Jesus q Nam sanguis Christi purgationis nostrae materia est ex ejus morte et resurrerectione justitia et sanctificatio nobis contigit Calv. in loc Hoc adjecit ut Mediatorem etredemptorem in memoriam redigat per quem nobis tot bona provenerunt Pet. Mart. in loc and by the Spirit of our God What is here wrought by the Spirit was purchased by Christ and is wrought upon his account or in his name for there is no other name given under Heaven whereby we should be saved from our sins This is the fountaine mentioned Zach. 13.1 that is opened to the house of David and to the Inhabitants of Jerusalem for sin and for uncleannesse that they may be purified therein This is signified in baptism under the Gospell Titus 3.5 Which is called the laver of regeneration For as the washing of water puts away the filthinesse of the flesh so the blood of Jesus Christ cleanseth us from all sin 1 Joh. 1.7 This also was typisied by the ceremoniall washings under the Law if we look back unto them which in themselves were ineffectuall as is plainly expressed at large Heb. 9. take more speciall notice of ver 12.13.14 Neither by the blood of Goats and calves but by his own blood he entred into the holy place having obtained eternall redemption for us For if the blood of Bulls and of Goats and the ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the flesh 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 As likewise Heb. 10. The Apostle shews the insufficiency of the legall rites in the beginning of the Chapter and therefore the Sacrifice of Christ must take place according to Scripture which saith Lo 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 And ver 14. by one offering he hath perfected for ever them that are sanctified according to the tenour of the new Covenant wherein saith the Lord I will put my Lawes into their hearts and in their mindes will I write them as you may read ver 16. see more in the following verses Multitudes of texts to this purpose might be quoted as those that are produced to confirme the Doctrine which I will not stand to repeate and many others I shall summe up all in a word Whatsoever is promised in Scripture concerning our Sanctification is purchased and ratified by Christ Jesus For all the promises of God in him are yea and in him amen unto the glory of God by us 2 Cor. 1.20 Christ the Efficient cause of sanctifying grace Christ the procreating cause of sanctification Christ saves his people as the Efficient cause working Sanctifying grace in them And he is 1. The Procreating 2. The Conserving 3. The Perfecting cause of it For in and by him Grace is begun continued increased and perfected Christ is the procreting or principall efficient cause of Sanctification He is therefore said to be made unto us of God-Sanctification 1 Cor. 2.30 Heb. 2.11 For both he that Sanctifieth and they who are sanctified c. And him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel Act. 5.31 And he is called Jesus the Author and finisher of our Faith Heb. 12.2 And what is said of Repentance and Faith may be said of every Grace for he is the fountaine of Grace and doth willingly communicate and readily distribute to the necessities of his people It pleased the Father that in him should all fulnesse dwell Col. 1.19 And in him are hid all the treasures of wisdom and knowledge Col. 2.3 Hid not from but for his people for saith John c. 1.16 of his fulnesse we all receive and grace for grace Christs sanctifying work consists of two parts 1. r Not that these are two really distinct parts or works but one worke in distinct respects or considerations The rooting out of sinne 2. The implanting of Grace Sinne is called the old man the flesh the body of sinne and our old man is said to be crucified with Christ that the body of sinne might be destroyed that henceforth we should not serve sinne Rom. 6.6 And they that are Christs are said to have crucified the Flesh with the Affections and Lusts Gal. 5.24 Grace is called the new man Eph. 4.24 the new creature Gal. 6.15 the first resurrection Rev. 20.6 and the faithfull are risen with Christ Col. 3.1 And we are said to be dead unto sin and alive unto God through Jesus Christ Rom. 6.11 In all which we see that the two parts of the worke referre to the death and resurrection of Christ not meerly because Christs death and resurrection purchased it for us but also because by the same power that he raised up himselfe from the dead he actually mortifies our sins and raiseth us againe to newnesse of life The Faithfull have an interest in Christs Death and Resurrection by way of communion with him he communicates unto them the vertue of his Death and Resurrection makes them therein conformable to himselfe Thus saith Paul Phil. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That I may know him and the power of his resurrection and the fellowship or communion of his sufferings being made conformable unto his death Obj. Is not the holy Ghost our Sanctifier as Christ is our Redeemer and the Father our Creator in a speciall manner Why then doe you attribute that to Christ as the speciall Efficient which belongs to the Holy Ghost Answ 1. It is true that these works are in some speciall manner attributed to the three persons severally and the holy Ghost is specially called by Divines our Sanctifier as may also be proved from severall texts of Scripture Yet withall we must remember that the workes of the Trinity that are termed workes ad extra are undivided thus God the Father created Eph. 3.9 The Son created John 1.3 All things were made by him and without him was not any thing made that was
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
that may be worth some thousand pounds So is the esteem of most concerning the worth of Christians he that talks most and wordeth it best in all company is the onely man when a weighty serious Christian of fewer words and meaner outside is of no account But the worth of a Christian lies not in a few good words nor in plausible performance of duties but in true and real sanctification from sinne A sincere humble-hearted Christian is worth his weight in gold and I doubt not but one such Christian will weigh down a hundred vainglorious talkers in the balance of the Sanctuary Think not the highest Mountaines are the most fruitfull Land because they overlook the lower Valleys the mountains indeed are most in shew especially at a distance but the lowest valleyes bring forth fruit most abundantly Gifts and Grace compared There is a great deale of difference between Gifts and Graces as I shall instance in three particulars There is the gift of knowledge and the grace of knowledge the gift of faith and the grace of faith the gift of prayer and the grace of prayer There may be oft times is a large gift of all these where the true grace of them is wholly wanting No doubt but Iudas and divers others lawfully set apart to the work of the Ministrie were indued with a large measure of the gifts of knowledge faith and utterance both for preaching and prayer But how farre were they from the grace of either Our Saviour Christ himself gives us an account of many Mat. 7.22 that will say at the last day Lord Lord have we not prophesied in thy name and in thy name cast out Devils and in thy name done many wonderfull works and then will he professe unto them I never know you depart from me ye that work iniquity But true sanctifying Grace is precious in his esteem the grace of knowledge is more precious than any thing in all the world Prov. 3.13 Happy is the man that findeth wisdome and the man that getteth understanding For the merchandise of it is better than the merchandise of silver the gain thereof than of fine gold she is more precious than rubies and all the things thou canst desire are not to be compared unto her Happy indeed are they that have the grace of knowledge when many that are endued with great gifts are and shal be eternally miseable Hel it self is full of large gifts yea the Devils there have greater knowledge than all the Saints on earth The gift of knowledge through the corruption of man puffs up as we see by woful and abundant experience when the grace of knowledge makes a man more humble The mere gift makes a man wise in his own eyes and while he takes himself to be a knowing man he knowes nothing as he ought 1 Cor. 8.7 Seest thou a man that is wise in his own eyes there is more hope of a foole than of him saith Solomon Prov. 26.12 A foole in Solomons usuall sense is one that is wicked and verily there is more hope of a profane person than of him that is well conceited of himself The Gospel took better effect among Publicans and Harlots than with the Scribes and Pharisees for to them saith Christ the Publicans and Harlots enter into the kingdome of God before you Mat. 21.31 And the reason is evident for a profane person is more easily convinced of his sin which is a good step toward conversion and a necessary antecedent to it A self-conceited proud person resisteth God in his message and motions and God resisteth him so that there is as it were an antipathy between them The Pharisees and Lawyers rejected the counsell of God Luke 7.30 and God resisteth the proud James 4.6 but he giveth grace to the humble And the grace of knowledge makes a man humble little in his owne eyes and low in his own esteem shewing him his ignorance wants weakness and the more a man truly knowes the more he sees what he knows not and dare not rashly adventure upon things above his reach Ps 131.1 Lord my heart is not haughty nor mine eyes lofty neither do I exercise my self in great matters or in things too high for me There was likewise the gift of Faith even to the working of Miracles which was nothing in the Lords esteem without sanctifying Grace 1 Cor. 13.2 Thogh I have faith so that I could remove mountaines and have no charity I am nothing But the grace of faith in all that are indued with it is precious 2 Pet. 1.1 And the triall of this grace is said to be much more precious than of gold 1 Pet. 1.7 There is also the gift of Prayer and this furnisheth a man with words and apt composure as to the outward form but the grace of Prayer furnisheth the heart with the sense of its wants and apprehension of the worth of grace and fills the soul with sighs and groans when it wants words to speak its minde There was more of the grace of prayer in that short Petition of the self denying Publican God be mercifull to me a sinner than in many of the Pharisees long prayers and their fastings to boot The Pharisees prayed by measure and the Papists pray by number but a gracious spirit prayes by weight and such prayers are most prevalent Jam. 5.16 The effectuall fervent prayer of a righteous man availeth much Regard not then so much how long thou prayest or what are thy expressions in prayer as what are thy sighs and groans and what the serious sense of thy heart in prayer and supplication The speciall help of the spirit lies in framing the heart with the affections not the tongue with words for prayer as is evident Rom. 8.26 Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered Measure not then the quantity of thy gifts to know what thou art in point of Christianity but try the quality the sincerity and growth of thy grace A little grace with little gifts is of farre greater value than the greatest gifts without grace A small vessel laden with Gold from the Indies is of more value than the greatest ship laden with Coales Salt or such like Commodities Grace lies not meerely in the head but chiefly in the heart and in the feet also of a Christian to wit the habit of grace in the inward affection and the exercise in the outward conversation or course of life together with the actings of the inward faculties 1. In the heart or inward affections Thus according to the tenour of the new Covenant the true grace of knowledge rectifies the heart Jer. 31.33 But this is the covenant that I will make with the house of Israel after those daies saith the Lord I will put my Law in their inward parts and write it in their hearts And 't is the
saving work of Jesus Christ And they are 1. Such as hinder the salvation of their own soules 2. Such as hinder the salvation of others 1. Such as hinder the salvation of their own soules by resisting the grace of Christ tendred in the Word and the friendly motions of the Spirit How doth the Lord by his Messengers invite intreat perswade and woo sinners for their good and they refuse and hate instruction despise his messengers and harden their hearts against him How do some neglect hearing and but seldome frequent the ordinances of God others are grown carelesse in hearing or Sermon-proof so that the Word takes little or no impression upon them to the grief of our hearts and sadding of our spirits who behold their sottishnesse And how many waies have sinners that are convinced of their evill estate to play the Sophisters with their consciences and delude their own souls that they may retain their beloved sins though to their utter ruine when Israel and Iudah sinned against the Lord he testified against them by his Prophets and Seers saying Turne ye from your evil waies and keep my commandements and my statutes notwithstanding they would not hear but hardned their necks and they rejected his Statutes and his Covenant that he made with their Fathers and his testimonies which he testified against them and they followed vanity and became vaine therefore the Lord was angry with them and rejected all the seed of Israel and delivered them into the hand of spoylers till he had cast them out of his sight 2 Kings 17.13 14 15 18 19 â—0 And is not God still the same may you not expect the Lord to deale with you likewise you have sinned against the Lord and he hath testified against you by his Ministers Notwithstanding you refuse to heare but harden your hearts against the Lord therefore is the Lord very angry and that justly with you yea as sure as you live the Lord will deliver you into the hands of Sathan and your own corruption the worst of spoylers and eternally cast you out of his sight unlesse you embrace his counsell and seek him in due time What the Lord said of Iudah because they refused the good way may you take as spoken of your selves for refusing the message of Christ Heare O Earth behold I will bring evill upon this people even the fruit of their own thoughts because they have not hearkned unto my words nor to my law but rejected it Jerem. 16 19. and you may shortly be called with Jerusalem to take up a lamentation because the Lord hath rejected and forsaken you as the generation of his wrath Jerem. 7.29 Yea know that whereas the Lord is now importunate with you for your good and you set at naught his counsel the time may shortly come when you shall call upon him in the bitternesse of your soul from the depth of your distresse and he slight your cry yea laugh at your calamity as you have made but a mock at his Word O Sinners hear and tremble at what the Lord hath spoken against you Prov. 1.24 to 32. Because I have called and ye refused I have stretched out my hand and no man regarded but ye have set at naught all my counsel and would none of my reproof I also will laugh at your calamity I will mock when your fear cometh when your feare cometh as desolation and your destruction cometh as a whirlewind when distresse and anguish cometh upon you then shall they call upon me but I will not answer they shall seek me early but they shall not finde me For they hated knowledge and did not choose the feare of the Lord They would none of my counsel they despised all my reproof Therefore shall they eat of the fruit of their owne way and be filled with their own devices You think it a small matter to reject the Lords Messengers and despise their counsell but herein you reject the Lord Christ himself Luke 10.16 He that despiseth you despiseth me In this as the Lord said to Samuel 1 Sam. 8.7 They have not rejected thee but they have rejected me that I should not reigne ever them So may I truly say you have not rejected us who are Ministers but you have rejected the Lord Christ our Saviour that he should not reigne over you Yea what do you lesse than resist the salvation of your owne soules when with the Pharisees and Lawyers ye reject the counsell of God Luke 7.30 May not I here take up the words of Steph Act. 7.51 say Ye stiff-necked uncircumcised in heart and eares ye doe alwaies resist the holy Ghost If they that resist the lawfull authority of the civill Magistrate shall receive to themselves damnation Rom. 13.2 how just will the condemnation of those be who resist the saving counsell and authority of Jesus Christ Who ever hardned himselfe against God and prospered Job 9.4 Sinner the great work of Christ our Saviour is to save his people from their sinnes and how is it that thou wilt not be saved by him that thou wilt hazard thy soule to save thy sinne thy sinne dishonours God and God will either destroy thy sinne or thee Wilt thou lose thy soule to save thy base lusts hast thou the like passionate affection to thy sinne as David had to his Son Absalom when he cryed out Would God I had died for thee yea though as Absalom it seeks to berave thee both of thy Life and Crown Is filthy abominable corruption so beautifull in thine eyes Surely thy Dalilah hath betrayed thee into the hands of thine enemies who have put out both thine eyes or else thou couldst not be so blindly sottish for thou hardnest thy heart against thy own soule Secondly this reproves those that hinder the salvation of others and they are of divers sorts 1. Such as teach corrupt doctrine If truth be the Lords instrument for the sanctification of the soule as it is said John 17.17 Sanctifie them with thy truth thy word is truth then error is a great meanes whereby soules come to be corrupted and held under Sathans slavery Are not many seduced soules that formerly seemed to be in love with the waies of God now turned to swearing cursing blaspheming and other like abominations yea and to commit these sinnes with greedinesse And are not the duties of Piety as hearing praying singing sanctifying the Sabbath and the like accounted exercises unbeseeming Saints Yea what wickedness is there but some of our late errors will lead a man to in commission of it and what course more effectuall to bring sinners to perpetuall destruction than when men make it their work to turne them from the truth which is the way of salvation The Apostle calls the doctrine of the teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heresies of destruction or as our Translation renders it damnable Heresies 2 Pet. 2.1 Some errors there are that more evidently tend to hinder this work of Christ I shall
pathetically declared and complained of the wilful wickednesse of Israel Isa 1.2 3 4. notwithstanding his tender dealing with them he being still unwilling of their ruine saith to them ver 18. Come now and let us reason together So let me say unto thee on the behalf of God and thy own soul Come and let us reason together before we part and see whether it be not possible to prevail with thee to be willing to the salvation of thy own soule And here let me put a few Queries to thee 1. Hast thou not lived all thy dayes in the light of the Gospel and under the meanes of Grace the Lord yet still offering unto thee his saving help wooing intreating beseeching thee to accept of him that thou maist be saved And will not all these meanes and mercies thou now injoyest rise up in judgement against thee in the great day of thy account Mat. 10.14 15. And whosoever shall not receive you nor heare your words when ye depart out of that house or city shake off the dust off your feet Verily I say unto you it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgement than for that city Chap. 11.21 2â— 23 24. Woe unto thee Corazin wo unto thee Bethsaida for if the mighty works which were done in you had been done in Tyre and Sidon they would have repented long agoe in sackcloth and ashes But I say unto you it shall be more tolerable for Tyre and Sidon at the day of judgement than for you And thou Capernaum which art exalted unto heaven shalt be thrown down to hell for if the mighty works which have been done in thee had been done in Sodom it would have remained untill this day But I say unto you it shall be more tolerable c. Hence let me propose to thee a second Querie 2. Dost not thou account Heathens Infidels persons in a most forlorne and miserable condition and wouldst thou not account it a reproach to be called Heathen or Infidel and is not thy condition farre worse than theirs they have but the light of Nature the book of the Creature to read God in and know not what a Bible meanes thou hast the light of Scripture wherein the will of God is fully revealed The light of Nature may discover much of mans misery but Scripture revealeth it more fully and sheweth the effectual remedy and that plainly and clearly Now consider this that as thou enjoyest greater light thy condemnation will be the more heavy if thou continue to sin against it for thou wilt have no cloak for thy sin Joh. 15.22 3. When thou readest or hearest the History of the rebellious Israelites how they sinned against God after he had wrought for them great deliverances and they had seen his wonders and been instructed out of his Law Art thou not ready to condemn them for their great wickednesse and is not thy sinne greater than theirs If thou believest Scripture to be the word of God thou hast the same miracles to convince thee and all that were wrought by Christ and his Apostles too but that which is of greater consequence is that all the Types Prophesies and Promises of the Law wherein they could see but darkly through a veile of grace that was to be revealed t Praesens autem in carne ipse Mediator beati ejus Apostoli jam Testamenti novi gratiam revelames apertius indicarunt quae aliquanto â—e ultius superioribus sunt significata tempopo ibus Aug. de Civ Dei l. 10. c 32. are now fulfilled and in fulfilling and we are called under the Gospel to behold as it were with open face the glory of the Lord and the cleare light that now shines discovers more fully by many degrees the way of life than all the doctrine and miracles of Moses And now wherein thou judgest them dost thou not more deeply condemn thy selfe If he that despised Moses law died without mercy under two or three witnesses of how much sorer punishment shalt thou be thought worthy who hast trodden under the foot the Son of God and despised his Gospel of grace Consider also the words of the Apostle Heb. 1.1 2. with ch 2. 1 2 3. God who at sundry times and in divers manners spake in time past unto the fathers hath in these last dayes spoken unto us by his Son therefore we ought to give the more earnest heed to the things which we have heard lest at any time we should let them slip For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence and reward how shall we escape if we neglect so great salvation which began at first to be spoken by the Lord and was confirmed unto us by them that heard him 4. When thou readest of the Jewes that refused Christ when he came among them preaching unto them and instead of accepting him persecuted him and when it was put to their vote whether Christ or Barabbas should be released they saved Barabbas and delivered Jesus to be crucified Doth not thy heart even rise against them Yea is not the name of a Jew therefore become odious among us And art not thou worse than they Most of them although they sinned greatly herein yet they did it ignorantly they did not believe that Jesus was the Christ but looked for another and therefore did not persecute him as Christ but as a Deceiver for said the chief Priests and Phariâ—ees unto Pilate Sir We remember that that deceiver said while he was yet alive After three dayes I will rise again Mat. 27.62 63. For if they had knowne it they would not have crucified the Lord of glory 1 Cor. 2.8 But thou believest that Jesus is the Christ and knowest that salvation is not to be had in any other yet thou receivest him not but daily sinnest against him and provokest him with hardnesse of heart And how oft hath the Lord put it to thy vote whether thou wouldst have Christ or sin to live and rule over thee and thou hast still given a reall voice for the life of thy base corruptions far more mischievous than Barabbas and choosest to live under the power of sinne and Sathan and crucifiest Christ afresh by thy daily transgressions offering despight unto the spirit of grace Thou art therefore inexcusable O man whosever thou art that judgest those Christ-murdering Jewes for wherein thou judgest them thou condemnest thy self for thou that judgest dost the same or worse things And thinkest thou this Ro. 2.1 3. that thou shalt escape the judgement of God 5. Art thou content as thy security seemes to maintain to die in a state of sin and perish as one that wilfully refuseth grace offered and to receive the saddest condemnation If thou dost indeed believe that there is a heaven of unspeakable joyes and a hell of intolerable torments methinks thou shouldst not be willing to lose heaven and fall
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
sorts of persons among us admitted to all Church-priviledges but I would not have the common sort so lightly cast off as they are by some as if it were no part of our duty to seek their spirituall good And what shall we say of those who censure their Minister for not suspending from the Lords table some that have offended though he know nothing of the offence when they themselves that know it will not so much as once admonish them which is their manifest duty Men are very ready to complaine of others for that wherein themselves are chiefly in fault And it is too usuall sad experience tells us for people to complain both of the Minister and Congregation to which they belong when themselves never once set about the duty of private members I know that in so great a place as this there is far more ministeriall work than we two and twice two more are able to perform yet will some find fault because we cannot do our own work and theirs too that so they may be quit from the troublesome duty of admonishing an offending brother But is not this to binde heavy burdens and grievous to be born and lay them on other mens shoulders when they themselves will not touch them with the least of their fingers I doubt not Brethren but both you and we shalloperform our duties defectively at the best as long as we live here yet let us faithfully and cheerfully set about each man his part and do it as we are able without casting it off from one to another This duty Brethren you owe as you have fit opportunity both to the godly and ungodly Doe you see carnall persons in the height of wickednesse and think you therefore they are not to be medled with Is not their case the more to be pitied and their cure if it may be the more seriously minded God doth often reclaim the worst of sinners and he doth it in the use of his own meanes whereof private admonition is one When Jerusalem suffered the saddest desolation heedless passengers were grown hard-hearted towards her she affectionately cries out Lam. 1.12 Is it nothing to you all ye that passe by Behold and see if there be any sorrow like unto my sorrow So may we say on the behalf of poore sinners Is there any misery like unto the misery of those that lie in the ruines and desolation of sin Is there any evil like unto this and is it nothing to you all ye that regardlesly passe by If the deepest misery be the meetest object of pity and the greatest poverty the fittest object of charity then here may you bestow your spirituall almes very cheerfully here are objects enow amongst us fit for your exercise Though you may take such a sinner for one that is without and judge him unfit to be called by the name of brother yet vouchsafe him the priviledge of a neighbour Lev. 19 17. Thou shalt in any wise rebuke thy neighbour and not suffer sin upon him Give me leave to make use of the parable of our Saviour Christ of the wayfaring man travelling from Jerusalem to Jerâ—co that fell among thieves Satan and inbred corruption have conspired together and wounded a poore soul leaving him in a dying and perishing condition O be not as the Priest and Levite that seeing passed by on the other side but put on rather bowels of compassion with the good Samaritan bind up his wounds and pour in oyle A seasonable reproof from a sympathising heart may be as a precious oyle as saith David Psal 141.5 and by thus shewing mercy on him you shall truly deserve to be called his neighbour This duty you must exercise towards those that are godly also as need and opportunity requires The faithfull have much need of each others help in this as well as other wayes and they are the more bound to it as being fellow-members of the same body called to that unity for mutual help How much might Christians advantage each other were they but faithful in the performance of this necessary duty But alas how little is done in it Remember I beseech you what I have formerly taught you in divers Sermons from Mat. 18.15 16 17. wherein I handled the graduall proceedings of this duty Remember also what you have lately heard from my Fellow-labourer from Gal. 6.1 and let not this duty remain as it doth almost wholly undone Observe the rule of Christ and in private offences begin with private admonition for if the offence may be put away privily it is not the mind of Christ that the offender should be put to open shame h This use is excellently and largely pressed by M. Baxter in his Saints rest part 3. ch 12 13. wherein he gives directions for the right performance of this duty sets down the common hinderances answereth objections against the performance of it and giveth motives to all Christians to set about it and particularly presseth it at large upon Ministers and patents with directions to them I might here descend in this exhortation to speak more particularly and to stir up persons according to their relative obligations to be subservient to Christ in this great saving work But I will not now branch forth into so many particulars being desirous to hasten towards a conclusion of this Subject I shall therefore in generall desire all especially such as are godly Husbands Wives Parents Masters and other friends of intimate acquaintance to improve their interest in such as they are so related to for the promoting of this saving work of Christ If your children through Gods blessing upon your faithful endeavors become the children of God and your servants the servants of God If you that are husbands and wives be instrumentall for the espousing of one the other to Christ that so you may walk hand in hand in Heavens way and meet in Heaven to abide together with the Lord for ever after a little time of separation by death how beneficial and comfortable will such indeavours be both to you and them God be honoured in both The Lord hath given great encouragement in his Word to the faithfull performance of this duty Jam. 5.19 20. Brethren if any of you do erre from the truth and one convert him let him know that he which converteth the sinner from the errour of his way shall save a soule from death and shall hide a multitude of sins Dan. 12.3 And they that be wise or teachers shall shine as the brightnesse of the firmament and they that turne many to righteousnesse as starres for ever and ever CHAP. VI. LAstly If this Salvation from Sin be the Work of Christ then this is matter of consolation to all such as are in a state of Salvation in divers respects especially in these two which I shall particularly mention 1. Here is comfort against the fear of falling away 2. In assurance of full freedome at last from all their sins